Rare Word #8: idiorrythmic

idiorrythmic: A term applied to certain monasteries on Mount Athos which, in contradistinction to the coenobitic houses, used to allow considerable freedom to their monks, including the right to possess personal property. Also... Having its own rhythm or style. Used, especially in the Eastern Christian churches, of monks or hermits who live by themselves instead of in a monastery or community. St. Stergos was an idiorrhythmic monk.

This word came up from the below talk on monasticism in the Russian Church from the 19th century forward.

St. Nicholas Cathedral - Washington, DC

H/T: Central Pennsylvania Orthodox

Role of Pope of Rome said to be central to dialogue

VATICAN CITY (CNS) - A common understanding of the role the bishop of Rome played in the united Christianity of the first millennium is essential for resolving the question of the primacy of the pope in a united church, Pope Benedict XVI said.

The pope met June 27 with Orthodox Metropolitan Emmanuel of France, Bishop Athenagoras of Sinope, who serves as the assistant metropolitan of Belgium, and Deacon Ioakim Billis of the Ecumenical Patriarchate of Constantinople.

The three Greek Orthodox represented Ecumenical Patriarch Bartholomew of Constantinople at the evening prayer service closing the year of St. Paul June 28 and at the pope's Mass for the feast of Sts. Peter and Paul June 29.

Meeting the delegation privately before the festivities began, the pope said the year of St. Paul was a year "of prayer, of reflection and of exchanging gestures of communion between Rome and Constantinople."

The pope said the joint activities were the best way to honor St. Paul, who urged Christians "'to preserve the unity of the spirit through the bond of peace,' teaching us that there is 'only one body and one spirit.'"

The participation of the Orthodox delegation in the late-June liturgies "reminds us of our common commitment to the search for full communion," Pope Benedict said.

"You already know this, but I am pleased to confirm today that the Catholic Church intends to contribute in every way to making it possible to re-establish full communion in response to Christ's will for his disciples," he said.

Pope Benedict said the international Catholic-Orthodox dialogue commission would meet in October in Cyprus "to face a theme crucial for relations between the East and West, that is the 'role of the bishop of Rome in the communion of the church in the first millennium.'"

Ecumenical experts believe agreement on how the pope, the bishop of Rome, exercised his ministry before Christianity split into East and West is essential for discovering the way the papacy could be exercised in the church if Catholics and Orthodox successfully reunite.

"I want the participants in the Catholic-Orthodox dialogue to know that my prayers accompany them and that this dialogue has the complete support of the Catholic Church," Pope Benedict told the Orthodox delegation.

"With all my heart, I hope that the misunderstandings and tensions encountered by the Orthodox delegates during the last plenary session of the commission have been overcome in fraternal love so that this dialogue will be more broadly representative of Orthodoxy," the pope said.

At the last plenary gathering, held in Italy in 2007, the Russian Orthodox delegation walked out to protest the presence of a delegation from the Estonian Orthodox Church, recognized as autonomous by the Ecumenical Patriarchate of Constantinople but not by the Russian Orthodox Church.

Confession not protected in Ukraine

Kyiv (RISU) - On 25 June, 2009, at its plenary session the Ukrainian Supreme Council rejected a bill that would maintain the privacy of confession. The bill would have prohibited priests from being questioned about information they heard during confession. The Ukrainian edition of the Kommersant newspaper reported this story on 26 June.

This bill would have also allowed advocates, notaries, doctors, and psychologists to be questioned about information they learned while performing their professional duties only if the person who gave the information granted written permission.

Only 187 MPs voted for the bill, while at least 226 votes were necessary.

Personal Note: A simple question

Occasionally I'm struck by a question on popular culture and am curious how others see the situation. As with other running series found here ("heresy of the month," "rare words," etc.) these questions might get popped into the blog.

Question of the moment #1: Why is it acceptable to have a lot of children if you're a "blended family," but somehow questionable if you had all the children from only one marriage?

Is there an implicit argument that marriages result in children and so, in following that logic, the more marriages the more children people should expect? Is it not odd that people are more scandalized by a couple that has remained married has had a large family than they are that two people have married and divorced numerous times resulting in a sometimes complex inter-relationship of siblings and parents?

A classic line from Mr. Robinson

New York, 29 June (ENI via Mere Comments)--A new North American group claiming to embrace "traditional Anglican values" will not last long, the Episcopal Church's first openly gay bishop has predicted.

V. Gene Robinson, an openly homosexual man living openly with a partner, whose 2003 consecration as bishop of the diocese of New Hampshire created a backlash among traditional believers within the U.S., church, told Ecumenical News International he does not believe the new Anglican grouping has long-term viability.

"A church that does not ordain women or openly gay people - I don't see a future for that," Robinson told ENI after delivering a sermon on 28 June at the First Presbyterian Church in New York City during the city's annual gay pride festivities. There's certainly 2 thousand years of history for it, though. Compared to the great exodus from the ECUSA since some of their more colorful recent decisions I'd say the Churches that maintain Tradition are doing all right.

An image explained

From Fr. John Whiteford's blog:

Of course most Orthodox people know, IC XC NIKA means "Jesus Christ Conquers".

Sin Bozhie = Son of God.

Tsar Slavie = King of Glory.

K T = Kopie and Trost, which means "Spear and Reed"

M L R B = Mesto Lobnoye Raj Byst', which means "The place of the skull became paradise."

G A = Golova Adam, which means "The Head (or Skull) of Adam".

Oldest known image of St. Paul discovered

(Telegraph) - The fresco, which dates back to the 4th Century AD, was discovered during restoration work at the Catacomb of Saint Thekla but was kept secret for ten days.

During that time experts carefully removed centuries of grime from the fresco with a laser, before the news was officially announced through the Vatican's official newspaper L'Osservatore Romano.

There are more than 40 known Catacombs or underground Christian burial places across Rome and because of their religious significance the Vatican's Pontifical Commission of Sacred Archeology has jurisdiction over them.

A photograph of the icon shows the thin face of a bearded man with large eyes, sunken nose and face on a red background surrounded with a yellow circle – the classic image of St Paul.

The image was found in the Catacomb of St Thekla, close to the Basilica of St Paul Outside the Walls in Rome, which is said to be built on the site where he was buried.

St Thekla was a follower of St Paul who lived in Rome and who was put to death under the Emperor Diocletian at the beginning of the 4th Century and who was subsequently made a saint but little else is known of her.

Barbara Mazzei, the director of the work at the Catacomb, said: "We had been working in the Catacomb for some time and it is full of frescoes.

"However the pictures are all covered with limestone which was covering up much of the artwork and so to remove it and clean it up we had to use fine lasers.

"The result was exceptional because from underneath all the dirt and grime we saw for the first time in 1600 years the face of Saint Paul in a very good condition.

"It was easy to see that it was Saint Paul because the style matched the iconography that we know existed at around the 4th Century – that is the thin face and the dark beard.

"It is a sensational discovery and is of tremendous significance. This is then first time that a single image of Saint Paul in such good condition has been found and it is the oldest one known of.

"Traditionally in Christian images of St Paul he is always alongside St Peter but in this icon he was on his own and what is also significant is the fact that St Paul's Basilica is just a few minutes walk away.

"It is my opinion that the fresco we have discovered was based on the fact that St Paul's Basilica was close by, there was a shrine to him there at that site since the 3rd Century.

"This fresco is from the early part of the 4th Century while before the earliest were from the later part and examples have been found in the Catacombs of Domitilla."

Archbishop Gianfranco Ravasi, the Vatican's culture minister, said:"This is a fascinating discovery and is testimony to the early Christian Church of nearly 2000 years ago.

"It has a great theological and spiritual significance as well as being of historic and artistic importance."

The Catacomb of St Thekla is closed to the public but experts said they hoped to be able to put the newly discovered icon of St Paul on display some time later this year.

St Paul was a Roman Jew, born in Tarsus in modern-day Turkey, who started out persecuting Christians but later became one of the greatest influences in the Church.

He did not know Jesus in life but converted to Christianity after seeing a shining light on the road to Damascus and spent much of his life travelling and preaching.

St Paul wrote 14 letters to Churches which he founded or visited and tell Christians what they should believe and how they should live but do not say much about Jesus' life and teachings.
He was executed for his beliefs around AD 65 and is thought to have been beheaded, rather than crucified, because he was a Roman citizen.

According to Christian tradition, his body was buried in a vineyard by a Roman woman and a shrine grew up there before Emperor Constantine consecrated a basilica in 324 which is now St Paul Outside the Walls.

St Paul's Outside the Walls is located about two miles outside the ancient walls of Rome and is the largest church in the city after St Peter's.

His feast day is on Monday along with St Peter and it is a bank holiday in Rome where they are patron saints of the city.

Officials are considering opening the tomb below St Paul's in the Basilica's crypt which is said to hold his remains.

Conversion and Orthodoxy

From the blog In Your Light, We Shall See Light:

This little gem concerns Orthodox converts, especially in America. Converting to Orthodox isn’t quite like converting to Catholicism, I think. There is more cultural and ethnic identity to Orthodoxy than there is to Catholicism, which the convert has to deal with, or assimilate. But, I think this is an interesting article on Orthodox converts, anyhow:

‘More Orthodox’ than the Orthodox by John Dart..
It’s commonly observed that converts to a faith are the most ardent defenders of it. That seems to be the case with American converts to Orthodoxy. The large number of converts attending Orthodox seminaries prompted Alexey D. Krindatch, a sociologist of religion, to wonder whetheran “Americanization” of Eastern Orthodoxy might lie ahead. His conclusion:”Probably not.”Responses from students at three seminaries of the Greek Orthodox Archdiocese and the Orthodox Church in America (OCA) – the two largest Orthodox bodies in the U.S. – confirmed, he said, “the widespread notionthat Protestant and Catholic converts tend to be ‘more Orthodox’ than persons who were born and raised” as Orthodox.
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The converts expressed more conservative attitudes than Orthodox-born seminarians did on, for instance, accepting the authority of bishops anddiscouraging ecumenical worship and religiously mixed marriages. Krindatch reported his findings at the annual meeting of the Society for the Scientific Study of Religion.
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Asked why the tradition-bound, liturgically intricate Orthodox churches are attracting converts, Krindatch suggested in an interview that many of theformer evangelical Protestants studying for the Orthodox priesthood see a”discrepancy” between their strong personal faith “and the fact that theirchurches have no historical roots in original Christianity, no apostolic succession and no liturgical atmosphere.”In the case of former Catholics and Episcopalians, however, converts areattempting to “return to their churches” religious experiences of 20 to 30 years ago, when their churches were more “traditional.”
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While both Orthodox-born seminarians and the converts were relatively similar in religious upbringing, education and family income level, the former evangelicals “come from much wealthier families” that were very active churchgoers. The ex-evangelicals were more likely to have a higherlevel of secular education as well as businessmen fathers, and they “were more definite in their plans to be ordained and serve as priests” than were their classmates...

Complete article here.

Orthodoxy in Indonesia

(Pravoslavie.ru via ROCOR Unity) - Jakarta, Indonesia- Metropolitan Hilarion (Kapral) of Eastern America and New York, First Hierarch of the Russian Orthodox Church Outside Russia (ROCOR) Archbishop of Australia and New Zealand arrived in Indonesia today and served a liturgy in Jakarta were he ordained 2 Indonesians deacons to the Priesthood. During the course of his visit to Indonesia His Eminence will ordain 4 priests and 1 deacon. In the ROCOR mission of Indonesia there are already over 2500 Indonesian Orthodox parishioners. The Dean of the Indonesian Orthodox mission Archimandrite Daniel Byantoro held a press-conference with www.pravoslavie.ru to describe the difficult situation in the rapidly expanding Orthodox mission in Indonesia.

Archimandrite Daniel Byantoro said: “If there is a Russian Orthodox Theological Institution in Moscow who can teach our parishioners and newly ordained clergymen to preach Orthodoxy in the Indonesian language we urge you to establish a branch of your seminary in Indonesia. Many Indonesians will come to learn and obtain a degree in Theology. Our people want to be educated by the Russian Orthodox Church in the Orthodox faith. We do not have the capabilities to send our clergymen overseas to be obtain a theological education in the Russian Church. Also, Indonesians who are not Orthodox are attracted by the prospect of a higher educated with a degree. Through their education in a Theological Institute they will come to the Orthodox faith.”

Discrimination of Orthodox Christians in Indonesia

To hold a church service the Fr. Daniel must gather signatures from at least 16 Moslem neighbors who are over the age of 19 years old. Fr. Daniel is constantly denied permission because citizens are against the presence of a Christian Church in their area. The same rule applies to other Christian denominations in the area. Some Orthodox and Catholic parishes in the area coordinate their activities and help each other in response of the Muslim majority. Some places are tolerant and open but some areas of Indonesia are very hard line Muslim. The Orthodox avoid those areas as it is dangerous for them to openly practice missionary activities. Fr. Daniel says that from time to time organized violence occurs against Orthodox Christians and it is hard to predict when and where. The Orthodox community in Indonesia lives in constant fear and discrimination. When Fr. Daniel opened the Orthodox mission in Indonesia there were many problems with the Indonesian police. Since he has joined the ROCOR the situation with the local administration has improved but Fr. Daniel states that “the police are not afraid of anything, they don’t care about anyone or anything”. Whenever his Eminence Metropolitan Hilarion visits his flock in Indonesia Fr. Daniel is required to report to the authorities that he is receiving a foreign guest for religious purposes. The police escort the Metropolitan from the airport and keep a close eye on him.

International Aid from Orthodox Christian Churches

Fr. Daniel travels to U.S.A every month and conducts fundraising activities amongst Orthodox Russians, Greeks, Serbs and Antiochians. The bulk of the financial aid that the Indonesia Orthodox Church receives is from donors in the U.S.A. In 2007 through the efforts of His Grace Bishop Mark of Egorievsk organized a link between the Orthodox Community in Indonesia and the Russian Orthodox Church of the Moscow Patriachate. As a result of these ties Moscow supplements the wages of the Indonesian clergy but Fr. Daniel says that this is minimal and not enough- “The help is not enough, not all of the priests receive help”. For Orthodox priests in Indonesia it is very difficult to live, being such a strict Islamic country the Orthodox clergy cannot and will not be employed by anybody. Indonesia is the largest Islamic country in the world and the Orthodox clergy are heavily discriminated against.

Projects of the Indonesian Mission


The Orthodox Church in Indonesia needs financial help to continue printing Orthodox literature, buying land and building churches. Fr Daniel quotes, “The possibilities for the growth of Orthodoxy in Indonesia are huge, for a small investment into missionary work; the returns are evident through the large number of Indonesians converting to the Orthodox Church.”

The Indonesian Orthodox People love the shepherd of their spiritual flock

"We all love Metropolitan Hilarion so much. He is so fatherly and humble and understanding. He helps us as much as he can in the way of financial needs, but with more help we can bring many more Indonesians to salvation in the Orthodox Church." - Archimandrite Daniel Byantoro

Met. Jonah speaks to Anglican Church in North America

You asked for it (repeatedly) and here it is...

The Onion Dome: where calendar is everything

An amusing take from the Onion Dome on being a bit calendarocentric.

The Sacred Cenobitic Stavropegial Hesychastic Apophatic Peripatetic Monastery of the Sacred and Life-Giving Calendar is located on the Greek Island of Periphrenitis, just off the Golden Horn. On April 1 (Orthodox Style) the community celebrates its patronal feast: The Universal Exaltation of the Sacred and Life-Giving Calendar. Two years ago, the monastery became the site of the historic 24th Ecumenical Council, where the heresy of the Pseudo-Neo-Julian (but really papal-filioquist) Calendar was anathematized along with several of the community's neighbors.

The celebration is attended by faithful from all around the globe, who travel great distances to pray at the world's only Orthodox monastery. This year the number of worshippers is so great that the brotherhood is contemplating the construction of an addition to the chapel, currently located in a garage. Dr. Vladislav Morass, author of numerous definitive Orthodox theological books and articles, was recently baptized at the monastery. "I'm so glad to have finally found the true Church," he said.

The service of the All-night Vigil culminates with the singing of the newly-composed Akathist Hymn to Sacred and Life-Giving Calendar. Wafting through the windows along with clouds of incense, the heart-rending strains of the hymn can be heard throughout the streets of Periphrenitis: Rejoice, thou who containest twelve months! Rejoice, thou who truly hast 365 days! Rejoice, (except for on leap year, which is calculated without regard for the deceptive and apostate motions of this vain world)! Rejoice, for thou preservest the Patristic Astronomy! Rejoice, for thou disregardest the sophistries of the papal astronomers! Rejoice, firm bulwark against the filioque, which is implicit in Latin astronomy! Rejoice, thou who grantest unto the faithful cheaper egg nog! (etc, etc)

When asked whether the community's stance on the calendar change of the 1920's had not degenerated into "hemerologolatry" Abbot Exacustodian [Throckmorton, PhD,BS,MDA,ATM,DDT] replied in the negative: "Only someone infected with the false western pagan phronema (theological term meaning "outlook") of the platonized Franks could think such a thing. This is what happens to those who have not been illuminated, and yet try to examine the calendrical mysteries with their fallen minds. And to think that this sort of thinking goes by the name of 'common sense' in our day! Of course we do not worship the calendar. Rather, we honor the calendar with a relative veneration. This veneration passes over to the prototype of calendars -- the form of the calendar if you will, which is an image of the True Calendar, which is an image of Eternity. How can we expect to arrive in Eternity if we do not venerate the correct calendar? How can we discern the signs of the times if we don't what time it is? Woe to you, Jerusalem, for you have missed the time of your visitation by thirteen days. Truly, those who venerate a different calendar have fallen into darkness and shall perish eternally, along with most of the people praying here tonight."

But one source of grief overshadows the celebrations this year, and that is the recent loss of communion with the neighboring community of the Four Holy Bodily Humors, a brotherhood dedicated to the faithful preservation of the Patristic Biology, without which, according to Abbot Pansophistikos [Himerologitis], the Orthodox mindset cannot be preserved in this age of apostasy. Fr. Pansophistikos is celebrating the Feast of the Calendar in his own chapel this year, together with faithful from almost every hemisphere.

Pansophistikos regrets the recent separation, but says that it couldn't be helped. "We had a good relationship with them, but the Abbot fell into such delusion that he stopped saying 'te-ri-rem.' (Maybe only funny if you know about kratemata. Compare to tra-la-la - often used to make the music match the words as filler.) Now none of the monks there say 'te-ri-rem' according to the revealed and Apostolic tradition of saying 'te-ri-rem.' How do they expect to get through the aerial tollhouses without saying 'te-ri-rem?' But we shall keep the traditions of the Fathers without addition or subtraction. Keeping them without astronomy is not enough."

And in a similar story...

In a controversial move, certain Eastern European churches have announced that they have formed a commission to study the feasibility of moving from the Old calendar to the Chinese calendar.

The Aztec calendar was also suggested, but it was believed that using the Chinese calendar could help the churches tap into emerging market growth in China.

Calendar usage has always been a controversial topic in Orthodox circles.

"It's a pretty confusing topic," said a professor of religious studies at Hellenic College. "You see, the Old calendar refers to the Julian calendar. The new calendar refers to the Revised Julian calendar, but even then, the term ‘new' doesn't make much sense since we use the Gregorian calendar normally, so the term that I prefer to use is the New Old calendar."

The professor, speaking on condition of anonymity, said that he has been hired as a consultant by the churches to assist in the calendar deliberations.

"I think that the Chinese calendar meets all the criteria that we need. It's also ancient, it's equally cumbersome, and it's also been used in a communist country."

Churches using the New Old calendar have not stated yet whether they are considering this move, as it has been a development primarily in Old Old calendar churches. However, a few ranking members of the Orthodox Christian Fellowship campus ministry have been lobbying hard for adopting the Gregorian calendar, like how the Orthodox Church in Finland has done.

"Look, I respect the traditions, but the fact of the matter is that both the Old Old calendar and the New Old calendar sometimes put Holy Week when formals are going on. It's really cutting into my drinking time," said the OCF treasurer at the University of North Carolina.

Conversely, a certain Fr. Vasiliy denounced the move as "outrageous", showing that this debate shows little chance of settling down soon.

Orthodox-Catholic Consultation held its 76th meeting

NEW YORK (SCOBA) - The seventy-sixth meeting of the North American Orthodox-Catholic Theological Consultation took place at St. Vladimir's Orthodox Theological Seminary in Crestwood, New York, June 1 to 3. The session, hosted by the Standing Conference of the Canonical Orthodox Bishops in the Americas (SCOBA), was co-chaired by Metropolitan Maximos of the Greek Orthodox Metropolis of Pittsburgh and Archbishop Daniel Pilarczyk of the Archdiocese of Cincinnati.

At the meeting the Consultation continued its study of the 2007 agreed statement of the international Orthodox-Catholic dialogue, "Ecclesiological and Canonical Consequences of the Sacramental Nature of the Church. Ecclesial Communion, Conciliarity and Authority." The members heard analyses of the text, also known as "The Ravenna Document," from a Catholic perspective, prepared by Leavenworth Sister of Charity Susan Wood and Father John Galvin, and from an Orthodox perspective by Father Nicholas Apostola. These presentations will form the basis of a draft common response to the international document that will be considered at the next meeting.

The Consultation also heard two presentations of points of convergence that have emerged in its ongoing study of primacies and conciliarity in the Church. One text was prepared by Jesuit Father Brian Daley and Vito Nicastro, Ph.D., and a second one, from an Orthodox perspective, by Father James Dutko. The authors of these two studies will prepare a draft agreed statement on this theme for consideration at the fall 2009 meeting.

Archbishop Pilarczyk shared with the members of the Consultation that, with his imminent retirement, he intends to resign as Co-Chairman of the dialogue. Metropolitan Maximos expressed gratitude to the Archbishop for his seven years of service. The Consultation presented Archbishop Pilarczyk with a copy of the book, "The Rublev Trinity," by Gabriel Bunge. Archbishop Wilton Gregory, the Chairman of the Committee for Ecumenical and Interreligious Affairs of the United States Conference of Catholic Bishops, intends to name a new Catholic Co-Chairman of the Consultation in due course.

The seventy-seventh meeting of the Consultation is due to take place from October 22-24, at Saint Paul's College in Washington.

In addition to the co-chairs, the Consultation include Orthodox representatives Father Thomas FitzGerald (Secretary), Father Nicholas Apostola, Father John Erickson, Susan Ashbrook Harvey, Ph.D., Father James Dutko, Paul Meyendorff, Ph.D., Father Alexander Golitzin, Robert Haddad, Ph.D., Father Robert Stephanopoulos, Father Theodore Pulcini, and Father Mark Arey, General Secretary of SCOBA (staff).

Additional Catholic members are Jesuit Father Brian Daley (Secretary), Thomas Bird, Ph.D., Sylvain Destrempes, Ph.D., Father Peter Galadza, Chorbishop John D. Faris, Father John Galvin, Father Sidney Griffith, Father Joseph Komonchak, Father Paul McPartlan, Father David Petras, Sister Susan K. Wood, Vito Nicastro, Ph.D., and Paulist Father Ronald Roberson, who serves as staff.

The North American Orthodox-Catholic Theological Consultation is sponsored jointly by the Standing Conference of the Canonical Orthodox Bishops in the Americas (SCOBA), the Bishops' Committee for Ecumenical and Interreligious Affairs of the United States Conference of Catholic Bishops (USCCB), and the Canadian Conference of Catholic Bishops. Since its establishment in 1965, the Consultation has issued 22 agreed statements on various topics.

A history of the OCA (From recent St. Vlad's conference)

A rather comprehensive talk with lots of interesting trivia. More video available from other talkshere.

Orthodox delegation to visit Rome next week

VATICAN CITY, JUNE 25, 2009 (Zenit.org) - Orthodox Patriarch Bartholomew I will send a delegation to Rome to celebrate the solemnity of Sts. Peter and Paul with Benedict XVI, and to close the Year of St. Paul.

The visit reciprocates the habitual exchange of delegations for the respective patronal feasts in which the patriarch of Constantinople sends a delegation to Rome on June 29, the feast of Sts. Peter and St. Paul, and the Pope sends a delegation to Istanbul, Turkey, on Nov. 30, the feast of St. Andrew.

In November 2006, Benedict XVI led the delegation himself, and last June Bartholomew I led the Orthodox delegation to Rome, which coincided with the opening of the Pauline Jubilee Year.

The patriarch's delegation will be let by Metropolitan Emmanuel of France, director of the Office of the Orthodox Church Before the European Union.

The delegation will participate in vespers June 28, presided over by Benedict XVI at St. Paul Outside the Walls, which will also mark the end of the Year of St. Paul.

On Monday, the feast of Sts. Peter and Paul, the delegation will participate in the Mass celebrated by the Pope in St. Peter's, during which the Holy Father will bestow the pallium on the 34 archbishops who have been named this year.

Also on the agenda are meetings with the Pontifical Council for Promoting Christian Unity and a private audience with Benedict XVI.

Met. Jonah speaks at ACNA assembly in Bedford, TX

I went to this event as a reporter for a few local Orthodox groups. Since signing up to attend I thought repeatedly about what in the world would His Beatitude have to say to a group of break-away Anglican traditionalists. He had a LOT to say - I would go so far as to call his speech a "barn burner" complete with numerous standing ovations and cries of agreement.

I will mention in synopsis some of the things he said. He covered abortion and its consequences on women ("grave with long lasting grief"). He covered homosexuality ("not a result of nature or nurture, but of abandonment and neglect" and "an attempt to replace the parent child bond") as well as same-sex unions. He covered his opposition to female entrance into the presbyterate and episcopate ("not on misogynistic grounds" but as it is a "rejection of personhood, of feminine and masculine nature" and "with a deep desire to see women in a ministry, but not in that path"). He spoke against the streak of "anti-sacramentalism" in the Episcopal Church. I expect the full speech and video will be out shortly. My recollection is imperfect and incomplete.

More interesting he has reopened a dialogue with this Anglican group. With arms open he hopes to pick up where St. Tikhon left off. He gave an historical account of how the Episcopalians forced the dialogue to end by their actions and listed off (in "truth in love" and in a way "sure to offend some of you") about those things that they would have to do to if they wished to share the chalice. Most of you can guess what he listed: removal of the filioque, a rejection of Calvinism, no female ordinations, no gay marriage, and an extensive scholastic discussion about what unites and divides the two groups. In October at Nashotah House the OCA and the ACNA will meet to begin this dialogue. It is being billed as a picking up where the talks broke down and as such Metropolitan Jonah presented an icon of St. Tikhon to Archbishop-elect Duncan.

(ACNA) - The leader of the Orthodox Church in North America has re-kindled the oldest ecumenical relationship in Christian history. Addressing delegates and attendees of the inaugural assembly of the Anglican Church in North America, His Beatitude, Metropolitan Jonah, said, “I am seeking an ecumenical restoration by being here today. This is God’s call to us.” This significant gesture represents the possibility of full communion being exchanged between the churches.

Metropolitan Jonah represents the North American branch of the Orthodox Church, a Christian denomination that has a long history of strong relationships with the Anglican Church. “We have to actualize that radical experience of union in Christ with one another,” Jonah said. Speaking for 45 minutes, the Metropolitan addressed the importance of looking past our differences in order to work together for mission. “Our unity transcends our particularity,” he said.

His Beatitude’s message was focused on unity but did not fail to address areas of contrasting beliefs between the two churches. Though united in upholding the authority of the Bible and uniqueness of Jesus Christ, the Orthodox Church and Anglican Church in North America have differing opinions on matters such as the ordination of women and other doctrinal issues. Despite this, the Metropolitan told the audience that “our arms are open wide.”

Following the speech, a representative of an Orthodox seminary, St. Vladimir’s, announced a cooperative effort with Nashotah House, an orthodox Anglican seminary, that would help further these ecumenical relationships and what Jonah described as a “new dialogue between the Orthodox Church in North America and the new Anglican province in North America.

Orthodox Church in Israel showered by rocks

H/T: ROCOR United

MIGDAL HA-EMEQ, Israel, June 22 (Compass Direct News) – When the congregation at St. Nicolay church in this northern Israeli town gathered on that quiet Friday morning of May 29, they never expected to be showered with stones.

The Russian Orthodox worshipers, including many women, children and the elderly, had filled the small building to overflow with several outside when they were stunned by the rain of stones. Some were injured and received medical care.

“The church was crawling with people – the worshipers stood not only inside the church, but also outside, as the building is very small, when suddenly a few young men started throwing stones at the direction of our courtyard,” Oleg Usenkov, press secretary of the church told Compass. “Young children were crying, everyone was very frightened.”

The church had also been attacked earlier that week, during a wedding ceremony. Stones and rotten eggs were thrown from the street, hitting guests as they arrived.

The same night, the Rev. Roman Radwan, priest of St. Nicolay church, filed a complaint at the police station. An officer issued a document to confirm that he had filed an official complaint and sent him home, promising that measures would be taken. But within 24 hours, the attackers again appeared at the church’s doorway and no police were present to deter them – although the police station is located a few dozen meters from the church.

The identity of the assailants is unknown – a police officer said the complaint “lacked the exact description of the attackers” – but eye-witnesses claimed they were ultra-orthodox yeshiva students who frequently cursed the church on their way to the school or synagogue.

“They often assault us verbally, curse and yell at us, although we tried to explain that this is a place of worship, a holy place,” said a frustrated Usenkov, adding that the police inaction amounts to nonfeasance.

Another member of the congregation identified only as Nina, born in Moscow and now living in Nazeret Ilit, said that she didn’t understand where all the hatred is coming from.

“They are heading to the yeshiva or going back home after praying at the synagogue – are they inspired to attack us during their prayers?” she said. “I hope not. We are all Israeli citizens, we pay taxes, serve in the army and are entitled to freedom of choice when it comes to religion.”

She and other members of the congregation fear hostilities could escalate quickly if measures are not taken soon. Already the small building, which barely accommodates the worshipers, is surrounded by a stone fence by order of Migdal ha-Emeq officials following a series of arson attempts and other attacks.

Members of the congregation, a few hundred Christians from Migdal ha-Emeq, Afula, Haifa, Nazareth and other Israeli cities still remember how their building was vandalized in June 2006. Under cover of darkness, unidentified men broke in and broke icons and modest decorations, smashed windows and stole crosses.

The identity of those responsible remains unknown.

Established in 2005, the church building was constructed to meet the needs of Christians who do not belong to the Arab Christian minority, mostly Russians who came to Israel from the former Soviet Union in the 1990s. Besides the Christians, these immigrants included other non-Jews, as well as atheistic Jews and Jewish converts to Christianity.

No official data on religious make-up of the immigrants are available, especially since many fear deportation or persecution for talking openly about their faith, but Usenkov – a Russian Jew who converted to Christianity after immigrating to Israel in the 1990s – said he believes there are at least 300,000 Christians of Russian or Russian-Jewish origin who live in Israel today.

According to Israeli law, non-Jewish relatives of a Jew are also entitled to citizenship, but Jews who have converted to other faiths are denied it.

Most of the Russian and Russian-Jewish Christians in Israel belong to the Russian Orthodox Church and find it difficult to adjust to Greek or Arabic services common in the Greek Orthodox churches of Israel. Since St. Nicolay’s church opened its doors, hundreds of worshipers from across Israel have visited it.

“Many people fear they might pass away without seeing a priest, or they dream of a Christian wedding service,” said Radwan, an Israeli-Arab whose family once owned the land on which the St. Nicolay church is located. “Here we can answer their needs. We do not want to harm anyone and wish that no one would harm us.”

Upcoming book: From Baptist to Byzantium

Excellent news on an upcoming classic (personal bias towards the author showing) by Fr. James Early (original post here):

If you have been one of the St. James' Kids community for very long, you know that over a year and a half ago, I starting transforming the 30-part series of blog posts that I wrote about my pilgrimage to Orthodoxy (you can find the first post in the series here) into a full-length book. About six months later, the manuscript was complete, and not long after that, Regina Orthodox Press (the publisher of the works of Fr. Joseph Huneycutt and Clark Carlton, among other excellent writers) agreed to publish it. They told me it would be published around September of 2008.

Unfortunately, for a variety of reasons, Regina decided to delay the publication of the book until January 2009. Then, because the weak economy took its toll on Regina's operations, they had to delay the publication yet again. This time, they told me that the book would come out late in the summer or early in the fall.

Of course, I was disappointed to hear of both delays, but the second one really hit me hard. I began to wonder (foolishly, I admit) if my book would ever see the light of day. I pretty much put it out of my mind together. As some of you may have noticed, I didn't even post an update about the second delay (whereas I did when I heard about the first one).

My primary email address is the one to which there is a link on this blog. But I also have a second, older one, that I rarely use. I check once every other month or so. Last night I sat down on the computer to check that email, and I found that there were about 150 unopened messages. I knew that most of them were spam, and I almost just deleted them all in one fell swoop. But I thought better of it--surely there might be one or two REAL emails in the bunch, messages that required my attention.

Sure enough, I did find one important message in the bunch. It was a message from my publisher dated May 25 (not sure why he used my old address or even where he found it--all our previous correspondence has been done using my main address--but no matter). In the message, he said that my book would be out in about a month. Well, "about a month" from May 25 is about now. Excited, I emailed him using my main address, to see if I had read the message right. Could my book really be about to come out, "already?"

He responded very quickly and confirmed that the book is already at the printer and will be ready for sale in 2-3 weeks. Needless to say, I am elated. Now, I know what you're thinking: "How can I get hold of this classic work of Orthodox literature?" (ha, ha!) If you would like to purchase a copy (the price will be about $17), you may do so in one of two ways:

1. Buy it directly from me from this website (best method!). I will soon be setting up a link to Pay Pal on this blog so that you can purchase the book securely using a credit or debit card. If you would like, I'll even sign it (not that I'm anyone famous or even worth having a signature of, but I'll still do it if you would like, along with a brief personal message).

2. You can also buy it straight from Regina's website (link above). It's not currently listed there, but it should be soon. The book will not be offered through Amazon or other major online retailers for another six months or so.

Stay tuned for more details. I'll let you know as soon as I have the books in my possession for you to purchase. Next time, I'll post some really nice things that some really kind people had to say about the book (from the front and back cover).

The making of a parish website

The parish website has become an important tool in evangelization and in keeping parishioners abreast of what's going on in the church. The Western Diocese of the Armenian Church put a tutorial online (complete with presentation slides and video) to help people looking to start or improve in website design.

(WDAC) - On June 20, 2009 the Western Diocese hosted a workshop with the aim of introducing key concepts regarding website management for the benefit of its many parishes. At the request of His Eminence, Abp. Hovnan Derderian, primate of the Western Diocese, this workshop was conducted by the Diocesan Website Manager, Dn. Matthew Ash, with participants representing seven parishes of the Diocese and two organizations.

It has long been the goal of the Western Diocese to see each of its parishes with successful and well developed online ministries, and towards this aim, many services were presented during this workshop that will serve to support the parishes as they establish their websites.

"We've worked hard to put together a program that will alleviate the burden of the initial steps of establishing an online ministry," said Dn. Matthew, "this program will allow our parishes to very quickly establish autonomous websites that meet the expectations of today's faithful."

Going along with the workshop's theme of utilizing Internet tools to collaborate and share knowledge, all of the event's materials were simultaneously "webcast", and currently available for our faithful to review...

Complete article (with slides and video) available here.

The Antiochian issue

American clergy and laity of the Antiochian archdiocese have been eagerly awaiting the final word from Damascus on the "auxiliary" status of their bishops. Every time I ready to post an update another source gives me a conflicting report. The latest report has been repeated enough that I can paraphrase the resulting document: the earlier declaration is affirmed, the bishops are auxiliary to the metropolitan (though some are quibbling as to whether is means in the service of and not really auxiliary bishops), and none of the bishops can set up another archdiocese. It might also be worth noting that Metropolitan Jonah (OCA) spoke over the weekend about a "merging" of the Antiochian and OCA bodies in the US.

Freedom costs something

Freedom has its life in the hearts, the actions, the spirit of men and so it must be daily earned and refreshed - else like a flower cut from its life-giving roots, it will wither and die.

- Dwight D. Eisenhower

New American diocese for Malankara Orthodox

(MOC) - Hundreds of faithful Orthodox Christians gathered together on Saturday, June 13th, 2009 at the University of Houston, Texas to inaugurate the newly formed Diocese.

Holy Qurbana was celebrated by His Grace Alexios Mar Eusebius, Diocesan Metropolitan of the Southwest American Diocese along with His Grace Mathews Mar Barnabas, His Grace Dr. Mathews Mar Severios and over twenty priests, deacons and seminarians of the newly formed Diocese.

His Grace Mathews Mar Barnabas, the Diocesan Metropolitan of the Northeast American Diocese presided over the inauguration ceremonies. Along with Their Graces, His Eminence Cardinal Dinero of the Roman Catholic Church, Mrs. Anita Perry, the First Lady of the State of Texas, Mayor Bill White, honorable mayor of the City of Houston, Sanjeev Arora, Consul General of India in Houston, and various other guests from the Orthodox Churches and political dignitaries were present to witness this historic event.

St. Vlad's summer conference update

As posted on earlier there was a conference held at St. Vladimir's Seminary on church unity over the weekend. Podcasts are available here. I really enjoyed listening (and watching the videos when possible) to many of them. The video versions are scheduled to be available on the 23^rd. Some of the material is dry, but some of the statements made were quite surprising (e.g. 'the "myth" of autocephaly'). Here's a quote from Metropolitan Jonah (complete text here):

It can be asserted that the Tomos also recognized that the autocephaly was not “final,” but in some way relative. I quote: “The newly established local Orthodox Autocephalous Church in America should abide in brotherly relations with all the Orthodox Churches and their Primates as well as with their bishops, clergy and pious flock who are in America, and who for the time being preserve their de facto existing canonical and jurisdictional dependence on their national Churches and their Primates.” The Tomos does not allow for the full consequences of autocephaly to be proclaimed, that all other churches on the territory of the OCA are thereby uncanonical. Rather, it allows for the preservation of their ties to their mother churches until such time as all can be brought into a new unity, a single Church for America.

Thus, the OCA’s charter and vocation is for it to disappear: it is kenotic. Either it is to become the basis for the unity of the rest of the Churches in America; or it must enter into a new organization that will be fully autocephalous. We await this day, eagerly, so that the mission of the Orthodox Church and the proclamation of the Gospel are no longer compromised by the scandal of disunity.

I stand before you, gathered here, in great humility, as the ‘least among equals’, the youngest head of the smallest and youngest autocephalous Orthodox Church in the world.

A history of Orthodox Christianity in America

orthodoxhistory.org looks to be a new and promising online project:

Anyone who has made a comparative study of the history of Orthodox Christianity in North America has probably quickly surmised that there is something of a historiograpical problem. That is, the writing of the history of Orthodox Christianity in America has been plagued with jurisdictional squabbles, claims to primacy and other agendas, often with little attention to what primary sources actually yield up as the story contained within them. Myths and ideology have often dominated these histories, rather than a close reading of historical documents.

With the formation of the Society for Orthodox Christian History in the Americas (SOCHA), the membership desires to begin to shift the approach to studying and writing the history of Orthodoxy in the Americas (and elsewhere, of course, should members desire it) to reflect an earnest engagement with primary sources. There is no jurisdictional agenda attached to SOCHA, and there is no specific ideology or philosophy which members are required to share, excepting only the basic integrity crucial to historical study and the honesty required to have one’s premises challenged and revised should the evidence warrant it.

This site hosts essays, links to podcasts, book reviews, tidbits discovered in the course of research, photographs, and more. Stay tuned.

Pagans "persecuted" by being barred from using church hall

How far afield have they gone that this is even an issue. While Britain produces a lot of these stories, Canada actually seems to have more of these incidents than anyone else.

(telegraph.co.uk) - Sandra Davis, the "high priestess" of Crystal Cauldron group in Stockport, Greater Manchester, said she was shocked to be told that the pagan group was not considered to be compatible with the church's "ethos".

Mrs Davis, 61, booked Our Lady's Social Club in Shaw Heath, Stockport, for the group's annual "Witches Ball" due to be held in October.

She hoped to attract up to 150 people to the social evening offering a buffet dinner and music from an Abba tribute band and selected the hall because it had disabled access.

But when she went to pay for the booking she was told by the manager that the Diocese of Shrewsbury, which owns the centre, had refused permission for the group to use it.

"It makes you think that there is still a little bit of that attitude from the past of the Catholics wanting to burn witches," she said.

"I thought we had made progress, that we could accept other people's religious paths."

Mrs Davis, who has 11 grandchildren, gave up her former job in a forklift truck company to set up the Crystal Cauldron, where she is known as "Amethyst Selmeselene".

Based in a former post office, the 30-strong group runs a new age bookshop and sells cloaks, jewellery and medieval costumes on the internet as well as organising a children's group called "Little Crystals".

It also supports a local cat sanctuary as its designated charity.

Mrs Davis has since secured a new venue for the ball which she hopes will become an annual fixture in the town.

"It is a full family thing and it is a posh do too," she said. "It is evening dress or fancy dress, last year most of us went in medieval costumes."

The Reverend John Joyce, a spokesman for the Roman Catholic diocese of Shrewsbury, said that it was out of the question for a pagan group to use its facilities.

"Parish centres under our auspices let their premises on the understanding users and their organisations are compatible with the ethos and teachings of the Catholic church," he said.

"In this instance, we aren't satisfied such requirements are met."

SF Eastern Orthodoxy Examiner on using Twitter

Jeffrey Holton on Managing Twitter, social networking with social responsibility:

It's been almost eight weeks since I gave in and started using Twitter. I had a rapid change of heart from my initial skepticism.

For those who've never heard of Twitter, you may just have arrived here from some planet extraterrestrial. For those who have simply refused to give it a shot, I can list a few quick reasons why it might be worth it...

Complete article here. I recommend it heartily.

Special Committee formed for St. Tikhon's investigation

SYOSSET, NY (OCA Communications) - A further step in the ongoing investigation into the financial crisis at Saint Tikhon's Monastery, South Canaan, PA, initiated by the OCA's Holy Synod of Bishops earlier this year, has been taken with the formal establishment of a Special Committee.

The committee is charged with determining the nature and extent of possible financial mismanagement alleged to have occurred at Saint Tikhon's Monastery during the past several years.

As previously stated by His Beatitude, Metropolitan Jonah, "evidence of financial mismanagement and possible wrongdoing" had been discovered, leading to disciplinary actions against certain employees.

Metropolitan Jonah also had emphasized that "the Holy Synod wants to continue the investigative process as transparently as possible."

With the blessing of Metropolitan Jonah, the Special Committee is being chaired by His Grace, Bishop Nikon of Boston, New England, and the Albanian Archdiocese. Committee members include Archpriests Michael Matsko, John Steffaro, and Mark Sherman; Priest Steven Vernak; and Mr. Larry Skvir, with Mr. Sergei Givotovsky, a member of the Metropolitan Council Legal Committee, serving as legal advisor.

The Special Committee will present its final report to members of the Holy Synod and Metropolitan Council later this year.

St. Romanos Chanters Program and upcoming workshop

The Saint Romanos Chanters Training Program is designed to teach the Byzantine tones in English as sung in the Antiochian Orthodox tradition. The course is designed as a self-directed study in Byzantine music using western notation and uses printed music, theory and audio CD’s.

Additionally, there is an upcoming workshop in Austin being discussed in a podcast on AFR...

Bobby Maddex interviews Fr. David Barr, pastor of St. Elias Antiochian Orthodox Church in Austin, Texas, and the author of the St. Romanos Chanting Course. This coming June 24th, Fr. David will be conducting a four-day Beginning Byzantine Chant Workshop at the Antiochian Village Conference and Retreat Center.

Oriental Orthodox youth spiritual gathering - June 20th

Live webcast on the future of Orthodoxy in America

(SVS) St. Vladimir's Seminary is presenting a realtime webcast on the past, present, and future of Orthodoxy in America, June 18-20. This symposium on church unity features presentations by His Beatitude Metropolitan Jonah, His Eminence Archbishop Nathaniel, His Grace Bishop Basil of Amphipolis, Antiochian Archdiocese Chancellor Charles Ajalat, and others.

Recent exchanges of views about Orthodoxy in North America, the role of the Patriarchate of Constantinople, events in the Antiochian Archdiocese, debates in the Romanian Episcopate, and pan-Orthodox sessions that deliberated on the “diaspora” (without American participation) emphasize how vital it is to reflect upon events that have shaped the current situation and to regularize Orthodoxy in North America.

To address this need, and in a summer which might be described as the most pivotal in American Orthodox history, St. Vladimir's Seminary is hosting a summer conference with the theme “The Council and The Tomos: 20th Century Landmarks Towards a 21st Century Church,” June 18-20.

The conference will focus on three visions which have shaped Orthodoxy in America: the vision of St. Tikhon; the vision of autocephaly; and a vision for the future, which will be offered by His Beatitude, Metropolitan Jonah at the conclusion of the conference. Speakers will focus on watersheds that have shaped the Orthodox Church in America: the All-Russian Council of 1917-18 and the Tomos of Autocephaly granted in 1970. The Very Rev. Alexander Garklavs, Chancellor of the OCA, will deliver a free public lecture at 7:30 p.m. on June 18 to begin this vital conference.

While registration for participating on-campus is now closed, St. Andrew House has sponsored a real time video webcast of the conference to maximize participation in this pivotal conversation. Live video streaming by St. Andrew’s House will be linked from the seminary web site with programming beginning Thursday, June 18, at 7:30 pm EST.

In addition to the live video feed, Ancient Faith Radio, the seminary’s Internet radio partner, will be providing audio of the conference in podcast format.

Whether you are able to participate in person, by live video feed, or by listening via podcast, we pray that you are able to play a part in this weighty discussion on the past – and future – of the Church in our land.

Geneva meeting proposes "episcopal assemblies" for diaspora

(OCA News) - In a communique issued yesterday by the Fourth Pre-Conciliar Pan-Orthodox Conference, held in Chambesy, a suburb of Geneva, Switzerland, from June 6-12, the Old World Orthodox Churches announced they had agreed “to create new episcopal assemblies in some regions of the world to order the question of the Diaspora.” The agreement, long sought by Constantinople, stated that the “new episcopal assemblies” would be chaired by “bishops of the Ecumenical Patriarchate in the given region”, and in their absence, “the bishops in accordance with the order of the Diptichs of the Churches.”

The communique was issued in French, Greek and Russian - but not in English. Delegates to the conference included four representatives from the Serbian Church; three representatives each from the Ecumenical Patriarchate, the Moscow Patriarchate, and the Church of Greece; two each from Antioch, Cyprus, Bulgaria, Jerusalem, Georgia, and Poland; and one each from Alexandria, Romania, Albania and the Church of the Czech and Slovak Lands. There were no representatives from the actual “Diaspora” (North or South America, Asia, or Western Europe) - nor from the Orthodox Church in America, or any of the autonomous Orthodox Churches (Finland, Japan, etc.)...

Read entire article here.

Vesting of a bishop

As reported earlier, new Secretary of Congregation for Eastern Churches also raised to the dignity of archbishop. More photos here.

Designer baby controversy: abortions based on eye/hair color

(h+ magazine) - You may not know it, but gender selection based on pre-implantation genetic diagnosis (PGD) has been available to paying couples since at least 2001. One of the world leaders in providing this service is the Fertility Institutes, with branches in Los Angeles, New York, and Guadalajara in Mexico. According to their website, they’ve had over 3,800 cases of gender selection with a 100% success rate. Besides offering gender selection, they screen embryos for genetic defects such as breast cancer, cystic fibrosis, and over 70 other diseases. The Institutes are directed by Dr. Jeff Steinberg, a pioneer of IVF (in vitro fertilization) in the 1970s, and a successful scientist-businessman today.

In early February, the Fertility Institutes created enormous controversy by announcing that they planned to offer PGD services allowing for the selection of eye and hair color for children. Steinberg was quoted by the BBC as saying, “I would not say this is a dangerous road. It’s an uncharted road.” As a scientist experienced in PGD/IVF techniques, Steinberg was aware that the technology to select physical traits in humans has been available for years, but no one would touch it. “It’s time for everyone to pull their heads out of the sand,” Steinberg said. Transhumanists and other fans of procreative freedom were excited by the news.

The backlash was widespread. Quoted in the New York Daily News on February 23, the Pope himself condemned the “obsessive search for the perfect child.” The pontiff complained, “A new mentality is creeping in that tends to justify a different consideration of life and personal dignity.” The roman Catholic Church objects to all applications of PGD because they invariably involve the destruction of blastocysts...

Complete article here.

Summer time! Where to go to camp?

Need help finding a camp for the kids or just interested in what's available near you? Take a moment to visit the Orthodox Christian Camp Association.

The Orthodox Christian Camp Association is a group of Orthodox Christian camp professionals from all Orthodox Christian jurisdictions.

Operating with the blessing of SCOBA (The Standing Conference of Canonical Orthodox Bishops in the Americas), the Orthodox Christian Camp Association is to witness to the truth and love of Jesus Christ through the Orthodox Christian camping experience by:

1. Overseeing the operation of the annual Camp Conference of camp directors and staff
2. to share and provide resources to Orthodox Christian Camping Programs

The Monastic Grades

Eastern monasticism can be complex and as was mentioned in the comments there is a diversity of practice to be found in Slavic, Greek, etc. monasticism. Here is a good, if long description of the monastic stages. From St. Tikhon's Seminary:


When one desiring the monastic life enters a monastery, he normally passes through three steps or stages: 1) Probationer (Novice including Riasaphor), 2) Monk of the Lesser Schema (Cross-bearer or Stavrophore), and 3) Monk of the Great Schema (Russian Skhimnik). The Probationer who enters a monastery desires to do so in order to acquit himself worthily in the angelic state, so called because Monks renounce all wordly things, do not marry, do not acquire and hold property, and live as do the Angels in Heaven, glorifying God night and day and striving to do His Will in all things.

The first act of anyone who desires to perform any strenuous task is that of preparation. If, for example, one is an athlete, he would train and condition himself physically and mentally, so as to better perform in the chosen event. If one wishes to be a doctor or a lawyer or a businessman or whatever, he first prepares himself with the proper education, apprenticeship training under the skilled guidance of one more experienced, and so on. A soldier first spends time in Boot Camp, being trained physically and mentally to be a good soldier. And so, in like manner, he who wishes to be a Monk must prepare himself for the task at hand, thus entering as a Probationer (or Novice).

For a period of at least three years, the Novice must train himself under the guidance of one skilled in the monastic life and the direction of souls, by immersing himself in the life of the Monastery, struggling to perform the obediences given to him and preparing himself physically (through his labors, fasting, vigils, etc.) and spiritually (through his rule of prayer and obedience to an elder), for the monastic life. This three-year period of preparation has existed from the earliest times, for, in the Life of St. Pachomius, the founder of the Common Life, we learn that he was commanded by an angel: Do not admit anyone to the performance of higher feats until three years have passed.... Let him enter this domain only when he has accomplished some hard work.

Traditionally, a Novice, after spending a short time in lay clothing, is vested in part of the monastic habit, that is, the Inner Riasa and the Skouphos (or monastic cap). The Inner Riasa is simply a narrow-sleeved robe reaching to the ankles (Podriznik in Russian) and the Skouphos is a cup-shaped cap common to all Orthodox clerics and monastics. These garments are always black in color (as are all the monastic garments), signifying penitence and deadness to the ways of the world.

Riasaphor

After one has been a Novice for a while, he could take the next step, which is that of Riasaphor Monk, who, it must be noted, is still considered to be a Novice, but in a special sense. He does not make solemn vows, as do the Monks of the Lesser and Greater Schemas, but he is still considered to be, although imperfect, a true Monk. He cannot marry, he cannot leave the Monastery without censure, and if he were to leave and marry, he would be subject to excommunication. Nonetheless, he is still a Novice.

The Order of the Riasa is usually performed after one of the canonical Hours. Standing before the Abbot, the candidate is tonsured (hair cut in a cross-wise form) in the Name of the Father, and of the Son, and of the Holy Spirit, signifying that he casts from himself all idle thoughts and acts, and takes upon himself the yoke of the Lord. The Abbot then vests him with the Outer Riasa (a wide-sleeved outer robe) and Kamilavka (a flat-topped hat).

In ancient times the Riasa was worn on days of mourning and it signifies to the Novice that he must grieve for his sins. The Kamilavka (cap protecting from the heat) signifies to the Novice that he must tame the heat of the passions. Henceforth the Novice is called Riasaphor (Wearer of the Robe), but, as noted, no vows have been made. [In our times, the Riasaphor Monk is also allowed the monastic veil with the Kamilavka, as is worn by the Monks of the Lesser and Greater Schemas.]

He who has attained the dignity of Riasaphor is under no obligation to advance further in the monastic grades, and many do not of their own choice, but neither is the Novice obligated to advance to the dignity of Riasaphor prior to making solemn vows and attaining to the next step in monasticism, which is that of the Lesser Schema (habit, dignity, or aspect).

Order of the Lesser Schema

Originally in monasticism there were only two grades: Probationer and Monk of the Angelic Habit (or Great Schema). Thus we can say that for every Monk the most desired feat of the soul the feat of attaining perfection is the taking of the Great Schema. Since ancient times Monks have spoken of the Great Schema as the culmination of Monkhood, wherein the Monk loves God with a perfect love in accordance with the Gospel command, with all your heart, and with all your soul and with all your mind (Matt. 22:37). In time the Lesser Schema became a kind a preparatory step to the Great Schema. The Common Life (that of a Monk of the Lesser Schema) came to be known as betrothal, and Seclusion (the life of a Monk of the Great Schema) within a Monastery as actual matrimony.

The Tonsure

The main feature of the Order of the Lesser Schema is the Tonsure and the making of solemn vows. The Monastic Tonsure (or Profession) can be seen as the mystical marriage of the soul with the Heavenly Bridegroom, but it also can be seen as a second Baptism, inasmuch as the very ceremony parallels the actual Baptism ceremony. The candidate for the Monastic Tonsure comes as a penitent, as though to Baptism. [In the original Greek of the rite, the candidate is referred to as a catechumen, and he fulfils, in a sense, a catechumenate prior to the Monastic Tonsure in his three-year probation.]


The candidate stands unclothed in the Narthex of the church as though about to be baptized by immersion, signifying that the Old Man is being put off and the New Man put on. Vows are made, as at Baptism, similar to the Baptismal vows of renunciation, faith and obedience to the end of life, and these are given in response to specific questions, as at Baptism. A new name is given, as at Baptism, and the hair is shorn in the tonsure, just as at Baptism. The new monastic is given a cross, just as a cross is placed around the neck of the newly-baptized, and he is also given a lighted candle to hold, just as is the newly-baptized.

Thus, it is obvious that the resemblance of the Monastic Tonsure to Baptism is not accidental; indeed, in the instructions given to the monastic Catechumen in the Order of the Great Schema (with parallels in the Order of the Lesser Schema), the following words are said: A second Baptism you are receiving...and you shall be cleansed from your sins.

We can also see in the Monastic Tonsure the mystical re-enactment of the return of the Prodigal Son to his father's house, for, at first, he stands at a distance from his father's house (in the Narthex the entrance to the Sanctuary) as a penitent, having abandoned the world after drinking the cup of its deceitful delights. He is seen from afar (as the Prodigal was by his father), for the Monks come to greet him and escort him to the gates of the Altar where his father (the Abbot) awaits him.


In the Order of the Lesser Schema, as noted above, the Novice stands unclothed and unshod in the Narthex, wearing only a sort of shirt (in ancient times a hair shirt), waiting, as a penitent, to be conducted into his father's house.' As he is conducted to the Abbot, the Novice performs three prostrations on the way, and then stops before the Holy Doors where the Abbot is waiting. Before him stands a lectern upon which are laid a Cross and a Testament.

The Abbot then asks him what he seeks in coming here. The reply is given, I seek a life of mortification. The Abbot then questions him further as to whether he aspires to the angelic estate, whether he gives himself to God of his own will, whether he intends to abide in the Monastery and lead a life of mortification until his last breath, whether he intends to keep himself in virginity, chastity, and piety, whether he will remain obedient to the Superior and to the brethren even unto death, and whether he will endure willingly the restraints and hardships of the monastic life. When he has answered all these questions, Yes, Reverend Father, with the help of God, the Abbot then exhorts him as to the nature of the monastic life and the Novice pledges himself to keep his vows, which were included in the Order of Monastic Profession by St. Basil the Great.

Then, in order to test his willingness, the Abbot hands the scissors, with which the Tonsure is to be effected, three times to the Novice, asking him each time to take these scissors and give them to me. Each time the Novice takes the scissors and hands them back to the Abbot, kissing his hand. Then the Abbot tonsures the Novice's head in the form of a cross, saying, Our brother N. is tonsured by the cutting of the hairs of his head in the Name of the Father, and of the Son, and of the Holy Spirit, and in doing so changes the Novice's name for another, in token of complete renunciation of the world and perfect self-consecration to God. Indeed, the first act of obedience of the new Monk is his acceptance of the new name given him.

The Monastic Habit

At the completion of the Tonsure itself, the new Monk is now vested in the Monastic Habit. He is given to wear a square of cloth, called the Paraman (something added to the mantiya) upon which are represented the Cross of Christ with the lance, reed and sponge, and the inscription, I bear on my body the wounds of the Lord. This is fastened about the shoulders and waist by means of strings or cords sewn to the corners, and serves to remind the new Monk that he has taken on himself the yoke of Christ and must control his passions and desires. At the same time a Cross is hung on his neck (often fastened to the same cords with which the Paraman is bound), signifying that he is to follow Christ.

Then the Monk is given the Inner Riasa, which is the same as that worn by Probationers. A leather belt, made of the skin of a dead animal signifying deadness to the world is fastened about his loins. This girding of the loins also signifies bodily mortification and readiness for the service of Christ and His return (Luke 12:35-37).

Next, the Monk is given the Mantiya (mantle or cloak), a long, sleeveless robe, also called the robe of incorruption and purity, the absence of sleeves signifying the restraining of worldly pursuits. Upon his head the Monk is given the Kamilavka with veil (called, in Russian, klobuk), or the helmet of salvation. The veil signifies that the Monk must veil his fact from temptation and guard his eyes and ears against all vanity. The wings of the veil date from the time of St. Methodius ( 846), Patriarch of Constantinople, who was wounded in the face during the reign of the iconoclast Emperor Theophilus. In order to conceal his wounds, the Saint wore wings with his veil and fastened them about his lower face. And so, the wings of the veil have been in use since that time in memory of the sufferings of the Saint. Finally the Monk is given sandals for his feet.

After the vesting, the Monk is given a Prayer Rope (chotki in Russian) with many knots, to count prayers and prostrations by. This Prayer Rope is the Monk's spiritual sword, helping him to conquer absent-mindedness while at prayer and to drive away evil thoughts from his soul. Then he is given a hand cross as the shield of faith, with which to put out the flaming darts of the Evil One. Finally, he is given a lighted candle, signifying that he must strive, by purity of life, by good deeds, and good demeanor to be a Light to the World.

At the conclusion of this, the Great Litany is recited by the Deacon with the addition of special petitions on behalf of the new Monk. The hymn, As many as have been baptized into Christ, have put on Christ, is sung as at the Baptism, and then Epistle and Gospel readings, reminding the new Monk that he must wage war against the enemies of salvation and how love of God must be greater than love of parents, etc. At the conclusion of the Rite, the Kiss of Peace is exchanged by the new Monk and the other brethren of the Monastery.

Order of the Great Schema

As noted earlier, the ultimate goal of a Monk is the Order of the Great Schema (or Angelic Habit). One who aspired to that dignity usually struggled for many years in the monastic life and often it was not conferred until the end of a Monk's life. Those who reached that state usually spent the rest of their lives in complete seclusion and silence within the Monastery or a specially-prepared Skete or Hermitage, where laymen could not enter even to pray.

It should be noted, however, that not all the fathers and ascetics of the Church divided monasticism into Greater and Lesser Schema. For example, St. Theodore of Studium ( 826) disagreed with this practice, since he considered that as there was only one Sacrament of Baptism, likewise there should be only one form of monasticism. The practice, however, became widespread, although, in Athonite Greek monasteries, for example, the practice of St. Theodore is generally adhered to.

The Order of the Great Schema differs from that of the Lesser Schema in the following particulars: 1) the monastic vestments are laid on the Holy Table the night before, signifying that the candidate receives them from the Lord Himself; 2) the name of the Monk is again changed; 3) instead of the Paraman, the Monk of the Great Schema receives a garment called the Analavos (to take up in Russian Analav), or the mystical Cross which the Monk is to take up daily in imitation of Christ. This is worn around the neck and reaches to the ankles at the end. Upon it is depicted the Cross of Christ, together with the spear, reed and sponge, as well as the skull and crossbones. Like the Paraman, the Analav is made from the skin of a dead animal and for the same reason; 4) instead of a Kamilavka with veil, the Monk of the Great Schema is given a pointed hat and veil called Koukoulion or Cowl (often called a Cowl of Guilelessness), upon which are depicted five crosses one on the forehead, one on the back between the shoulders, one on the back further down, and one each on the ends of the wings of the veil.

Nuns

In conclusion, we must make note that in Orthodoxy monasticism embraces both men and women. The general rules for the organization of monastic life, the Monastic Grades, Tonsure, Habit, etc., are the same for all monastics, and the goals and aspirations of monastic life likewise are the same for both men and women. Customarily, female monastics are styled Nuns and their monasteries Convents, and as the Monks are addressed as Brother or Father, so too, the Nuns are addressed as Sister or Mother. The Superior of a Convent is entitled Abbess (Igumena in Russian; in Greek Hegumenissa). Nonetheless, although sequestered in separate monasteries, each isolated from the opposite sex, all Orthodox monastics, Monks and Nuns alike, are united in a common quest for the Angelic State.