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The Official Site of
St. GEORGE ORTHODOX
INFORMATION SERVICE
ORTHODOX NEWS
Our newspaper is published quarterly and is distributed free of
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with people anyway to advertise new publications and items in
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affairs, book reviews, letters and general articles.
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and stock a range of titles relating to the services, the
saints, theology, church history etc. All new stock is
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MEMORY
ETERNAL
METROPOLITAN'S REPOSE
On Sunday 16 March Metropolitan Lavr (the anglicised form Laurus
is often used in English language texts) reposed in the Lord at
Holy Trinity Monastery, Jordanville, New York. He had been the
First Hierarch of the Russian Orthodox Church Outside Russia
since 2001 and had only recently returned from a visit to
Russia.
His Holiness Patriarch Alexey said, "His image lives before us.
Vladika just visited Moscow. It would have been difficult to
believe that we were with him for the last time, that it was his
farewell visit". He continued, "In the days that follow we will
prayerfully remember him and thank him for enabling the
reunification of the Church Outside Russia with the Mother
Church. I think that he has inscribed his name in the history of
the Russian Orthodox Church. May his memory live from generation
to generation. Eternal memory to him, and our memory of
gratitude".
Though we are sad at losing him, it is indeed fitting that
Vladika Lavr should have his heavenly birthday on the Sunday of
the Triumph of Orthodoxy. He was indeed a Champion of Orthodoxy
in his tireless efforts to bring about the rapprochement of the
two parts of the Russian Orthodox Church, which was finally
achieved on Ascension Day last year.
BIOGRAPHY
Vasily Skurla was born in Ladomirovo, Czechoslovakia, on 1 Jan
1928. Despite being a mostly Roman Catholic area, the Orthodox
St Job of Pochaev Brotherhood had a monastery in Ladomirovo.
Having received a monastic education from the age of eleven,
Vasily was tonsured as a monk in 1948 at the early age of
twenty, being given the monastic name Lavr (Laurus).
The St Job Brotherhhod migrated to America in 1946 and settled
at Jordanville in upstate New York where they founded Holy
Trinity Monastery and Seminary. In 1950 the monk Lavr was
ordained deacon and was ordained to the priesthood four years
later. In 1966 he was elevated to the status of
archimandrite and on 13 August 1967 was consecrated at Bishop of
Manhattan and appointed Secretary to the ROCOR Synod of Bishops
in New York.
Following the repose of Archbishop Averky, of pious memory, in
1976, Bishop Lavr was elected by the brotherhood as Abbot of
Jordanville. He therefore succeeded Vladika Averky as Bishop of
Syracuse and Troitsky. In 1981, the Synod raised him to the
status of archbishop.
In October 2001, following the retirement of Metropolitan
Vitaly, Archbishop Lavr was elected as Metropolitan and First
Hierarch of the Russian Orthodox Church Outside Russia, whilst
retaining his position as Abbot of Jordanville. By the Grace of
God, with the election of Metropolitan Lavr, a new era dawned in
the life of the Russian Orthodox Church. The low-key
conversations between ROCOR and the Moscow Patriarchate gained a
new momentum culminating in the historic and God-pleasing
rapprochement on Ascension Day 2007.
WORDS OF WISDOM
In a speech in Moscow's City Hall on 19 February this year,
Vladika Metropolitan said:
The main Orthodox Christian dogma of the Holy Trinity, that God
is one, but of three Faces, is not a dry tenet having no meaning
for us. This dogma tells us that God is Love. What unifies and
binds the three Faces of the Holy Trinity? Love. Nikolai Gogol,
trying to understand and explain this unfathomable mystery,
wrote that God the Father loves, God the Son is the Beloved, and
the Holy Spirit is the Love that binds and connects the Father
and the Son. And so, dear brothers and sisters, if we wish to
draw nearer to God, we must live by the law of love and unity,
in which the Triune God lives eternally. This dogma also tells
us that we must find salvation within society; that we must save
our souls in love for one another and in unity. This demands
colossal labour, patience and understanding. Let us actively
strive to these good works, to develop and strengthen the unity
and ecclesiastical peace we have achieved with God's help, that
the divisions that afflicted the Russian Orthodox Church and the
peoples of our homeland in the tragic 20th Century
will not be repeated. Let each of us tend to his inner peace, to
peace with his conscience, that is, personal peace and accord in
life with God. Striving for this peace and obtaining it, we will
thereby also strive to broaden peace and unity in social life.
Without that, no matter how we try, divisions and conflicts will
continue to exist.
Abba Dorotheus once used a circle as an illustration. In the
middle of the circle was God. Along the radius of the circle are
we humans. How do we draw near to each other? We must move
closer to the centre, towards God. The closer we are to God, the
closer we are to each other. That is how I see the path to
spiritual unity for the peoples of our homeland. Travelling
along this path, we will truly participate in the great task of
unifying all. Amen.
INFORMATIVE ARTICLE
Andrei Zolotov, Editor in Chief of Russia Profile wrote a three
(A4) page appreciation of Vladika Metropolitan - Teaching
Through Humility, On the Death of Metropolitan Laurus. The full
text can be obtained in printed form from Orthodox News or you
can read it on the Synod's website
www.rusianorthodoxchurch.ws
FUNERAL
The funeral of the Metropolitan took place on Friday 21 March at
Holy Trinity Monastery, Jordanville. Metropolitan Lavr had spent
most of his adult life at Jordanville and it is fitting that he
was laid to rest in the place he loved and among so many of his
departed monastic brethren. As a measure of the esteem in which
he was held, it is noted that fellow hierarchs, clergy and
laypeople alike travelled from all over the world to bid
farewell to our beloved First Hierarch.
Metropolitan Lavr - Memory Eternal
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NEW
METROPOLITAN ELECTED
ELECTION
The bishops of the Church Outside Russia assembled at Synod
headquarters in New York on 12 May 2008 and there they elected
Archbishop Hilarion of Sydney, Australia and New Zealand as
First Hierarch of ROCOR. This was presented to the Patriarch for
confirmation. The Patriarch gave his blessing for Metropolitan
Hilarion to take us his duties as Metropolitan of New York and
Eastern America. The enthronement took place on 18 May.
The new Metropolitan was born in 1948 in Alberta, Canada, to
Alexey and Evfrosinia Kapral, who had emigrated from Western
Ukraine in 1929. Baptised Igor, he was the youngest of seven
children. At the age of 19, Igor Kapral enrolled at Holy Trinity
Seminary, Jordanville. When he graduated five years later, he
entered the monastery as a novice. In 1974, he was tonsured as a
rassophor monk and given the monastic name of Hilarion. His name
saint is St Hilarion, Metropolitan of Kiev. He was ordained
deacon in 1975 and priest in 1976.
In 1984, at the very young age of 36, Fr Hilarion was
consecrated as a bishop by Metropolitan Philaret and was given
the title Bishop of Manhattan. He also served as deputy
secretary to the Synod of Bishops. In June 1996 he was appointed
to head the Diocese of Sydney which covers the whole of
Australia and New Zealand. At this time he was elevated to the
rank of archbishop. His undoubted gifts and apostolic fervour
has now been justly recognised in his election as metropolitan.
Vladika Metropolitan has embarked a series of pastoral visits to
the numerous Russian Orthodox communities is America. In
addition he has had fraternal meetings with other Orthodox
Church leaders including the Greek Archbishop Demetrios of North
and South America and Metropolitan Philip of the Antiochian
Archdiocese (Patriarchate of Antioch).
Metropolitan Hilarion - MANY YEARS
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CHRIST IS RISEN!!
PASCHAL MESSAGE
OF HIS HOLINESS
PATRIARCH ALEXEY II
OF
MOSCOW & ALL RUSSIA
Come, O people, let us hymn
the Saviour's Resurrection on the third day, through which we
have been released from the indestructible bonds of Hades and
all received incorruption and life, crying aloud: O thou who
wast crucified, buried and rose again, save us through Thy
Resurrection, O Thou alone Who lovest mankind!
- Stanza for
Lord I have cried...from Vespers of Bright Tuesday
Beloved in the Risen Christ - Your
Graces the arch pastors, God-loving presbyters, deacons,
honourable monks and nuns, pious Orthodox laymen and women,
faithful children of the Church!
From the depths of my heart I
congratulate all of you, my dear ones, on Christ's bright
Resurrection, the most joyful feast for Orthodox Christians.
Again our churches are replete with Paschal rejoicing. Again and
again we relive the great mystery of the Redemption that has
liberated those who follow Christ from the dominion of sin and
death. As St Peter the Apostle says, our Lord and Saviour
Himself bore our sins in his body on the tree, that we might
die to sin and live to righteousness (1 Peter 2:24)
How great is God's love for us! He
has not abandoned those who have abandoned Him. By His suffering
and death, he has purified those who have deviated from Him in
choosing life according to their own desires. He has opened up
the way of repentance and spiritual rebirth to those worn down
by sin; the way to Life eternal. Let us give thanks to the Lord
for His mercy and love for humanity. Let us give thanks as
loving children who can take refuge from calamity and danger in
the Father's House.
Since ancient times Christians
have understood Pascha to be a transition, a Passover. The
Passover, the Passover of the Lord! From death unto life, and
from earth unto Heaven hath Christ our God brought us over,
singing a song of victory ! the Holy Church sings today.
According to our faith and our boldness, according to our love
towards Christ and each other, we are granted a transition from
death to eternal being, from slavery to sin, to the freedom of
the fulfilment of God's Will.
Whole nations spiritually
sustained by our Holy Church accomplish this saving transition
too. From the darkness of unbelief they are approaching the
light of Christ in being spiritually reborn and renewed. There
are in our homeland and beyond its borders in the great Russian
diaspora, more and more people who have in Christ life in
abundance (John 10.10) which means genuinely happy people
enjoying the truth of the fullness of life.
Yes, we still have to labour much
in Christ's vineyard. Yet your spreading of the Word and good
deeds, my beloved ones, have brought forth fruit a hundredfold
and many of you have worthily heard the Lord's words Well
done, good and faithful servant, you have been faithful over a
little, I will set you over much; enter into the joy of your
master.
(Matthew 25:21)
The focal point of our faith, of our witness to
the world, of our whole life is the good news of Christ's
resurrection. Paschal joy was the sole spiritual condition of
our saints. St Seraphim of Sarov greeted all those who
approached him with the words: My joy, Christ is Risen!
St John of Kronstadt, the 180th anniversary of whose
birth and 100th anniversary of whose blessed repose
we celebrate this current year, was known by the people as the
"Paschal Father". He wrote in his diary,
I love to gaze upon the image of the Risen Giver
of Life holding the cross banner, this symbol of victory over
death and the one who has the power of death, the devil. O
death, where is thy sting? O hell, where is thy victory? How
glorious is the Victor!
Let us then tread yet more firmly
the Way of Christ, fulfilling the apostles' commandment,
Therefore, brethren, be the more zealous to confirm your calling
and election, for if you do this, you will never fall; so there
will be richly provided for you an entrance into the eternal
kingdom of our Lord and Saviour Jesus Christ. (2 Peter 1:
10-11). And no matter how difficult we find it along this
path, let us not fall into despondency knowing the He who
raised the Lord Jesus will raise up us also with Jesus and bring
you into His presence (2 Cor 4:14). This radiant hope
will illumine the lives of our families, communities and peoples
with a spiritual light, and both peace and happiness will reign
in our homes, cities and towns.
Today, as my heart is full with
this great joy, I congratulate all of you, my dear ones, on the
feast of Holy Pascha, addressing you with the eternal words of
the greeting from apostolic times, passed on from generation to
generation:
CHRIST IS RISEN!
HE IS RISEN INDEED!
I hasten to share the Paschal
rejoicing with all Orthodox peoples of the world, with each
person who calls upon the name of Christ in prayer. May our joy
touch those who are but seeking saving faith and striving to
live with Orthodox Christians in peace and good neighbourliness.
May the risen Christ our Saviour grant
to all of us peace, spiritual joy, health, salvation and
furtherance in all good things.
+Alexey,
Patriarch of Moscow and All Russia.
Pascha 2008
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CALENDARSS
If you have not yet bought a copy of the St Herman Calendar
(lectionary) for 2008, do it quickly. We still have a few left
in stock at half-price, £2.50 each. This gives all the saints
commemorated each day, together with the daily Bible readings
and details about fast days etc. The theme this year is the life
of Archimandrite Sebastian (Dabovich) who was the first Orthodox
priest to be ordained in America.
Also we have a very limited number of the ikon calendars left.
The theme this year is the Russian Royal martyrs to commemorate
the 90th anniversary of their deaths in Ekaterinburg in 1917.
These retailed at £10 each but the last few are offered for sale
at £5
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EDITORIAL
WEEP FOR KOSOVO
This was to be the headline in the Winter issue of ON which
sadly did not get published. The planned article with the texts
of various official statements has rather passed into history.
There is nothing positive that can be said about the indecent
haste with which the British government recognised the UDI of
those European disciples of Osama bin Laden, the Albanians in
Kosovo. The government of this country has quite a track record
of pursuing policies that are either unchristian or positively
anti-Christian, so maybe nothing should surprise us.
Always pray for the suffering Orthodox Christians of Kosovo and
Metohija who have been driven from their homes or who live in
perilous conditions created by the hatred of the enemies of
Christ. Also pray for the repose of the souls of all those
Orthodox Christians who have lost their lives as a result of
this sad conflict.
Further, at this time, please pray for the 93 year old Patriarch
Pavle of Serbia, who is very sick in hospital. He has suffered
so much, both physically and emotionally. May God smile upon him
and grant him relief from his pain.
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BISHOP OF SOUROZH
His Grace,
Bishop Elisey (Ganaba), who has been a vicar bishop in London
since the end of 2006, has been appointed as the diocesan bishop
for this country, with the title Bishop of Sourozh. This
decision was taken by the Holy Synod in Moscow under the
chairmanship of His Holiness Patriarch Alexey II.
MANY YEARS - Vladika Elisey
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TIME TO BUILD
This is a sermon from St John the
Wonderworker in 1962. He was referring specifically, at that
time, to the construction of the "Joy of All Who Sorrow"
Cathedral in San Francisco, yet his words are timeless. It is
always a time to build.
Some people are saying: "The time is not come to build the
Lord's house". Among them are many who are buying houses for
themselves, who live in their own houses in full satisfaction of
their material needs, or who are selling their homes to move
into better and better dwellings, increasing their assets. It is
understandable when such words are heard from unbelievers…. But
how can they be repeated by believers who themselves go to
church?
A church is a place that is consecrated, holy, in which there
always dwells the grace of God. At the consecration of Solomon's
temple, the glory of the Lord in the appearance of a cloud
filled the house of God. So it was in the Old Testament temple.
How much more powerfully does the grace of God act in the
temples of the New Testament, where there is offered a true
cleansing from sin, where we partake of the true Body and Blood
of Christ, where, during the Divine Liturgy, the Holy Spirit
continually descends upon the Gifts being consecrated and upon
the people present? One can pray anywhere, and God hears prayers
from anywhere. But it's much easier to pray in a church where
everything is conducive to prayer. From there our prayers ascend
to God, and the mercies of God are sent down upon us.
The construction of a church is a sacrifice to God; to allocate
a parcel of land for church services is to sacrifice to God part
of your personal possessions, but most of all it is a gift of
your love, your zeal.
Churches are not needed by God Whose throne is heaven and Whose
footstool is the earth; it is we who need them. It is we who
benefit from donating towards the building of churches, although
the Lord accepts not so much the substance of our alms, as much
as He does our zeal; the quality of our effort. Christ approved
the widow's mite, saying that she had given more than anybody
else, for the rich cast in a great deal from their abundance,
but she gave all she had, all her livelihood. Those alms we give
in the name of God are received by God Himself. Spiritually, our
alms are laid up in the treasuries of heaven, God's treasuries,
from which nobody can steal them away. If someone steals any
church possession, he steals from God Himself and the Lord God
Himself punishes him.
At each Liturgy, those who contributed to the building of the
church are commemorated. In building churches here on earth, we
create for ourselves eternal habitations in heaven. Decades will
pass, our bodies will decay, perhaps our very bones will turn to
dust, but our souls will live eternally. Happy will they be who
prepare for their souls a dwelling in the heavenly mansions.
Even if the churches, which are built, fall into ruins, the
names of those who contributed to their construction will be
written in God's eternal books, and the prayers that arose from
within these churches will be sealed.
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CHURCH OF GREECE
Archbishop Christodoulos of Athens
and All Greece reposed in the Lord on Monday 28 January after
battling with liver cancer. He was 69.
Christodoulos Paraskevaides was born in Xanthi, on 17 January
1939. He was ordained deacon in 1961 and priest in 1965 and
served for a time as Secretary to the Holy Synod. He was
consecrated bishop in 1974. He came to public attention in 1987,
when he was invited to argue the Church's case against the
Government of Andreas Papandreou over the issue of the Church's
extensive land holdings which were threatened with confiscation
by the Greek government. He proved to be so eloquent and
persuasive that the government abandoned their plans.
He was a dynamic churchman who raised the profile of the Church
of Greece. Not all of his battles were successful. He conducted
a vigorous campaign with the government on the subject of
identity cards. The archbishop opposed the government plan to
remove details of religious affiliation from the identity cards
but the government stood its ground.
Archbishop Christodoulos was a master communicator and
campaigned vigorously against godless secularism. Also he was
very popular with the younger generation.
His funeral took place in Athens Cathedral on Thursday 31
January. He is succeeded as Archbishop of Athens by Metropolitan
Ieronymos
of Thebes & Levadia. The new archbishop was born in Oinofyta,
Boeotia, on 10 March 1938. He was elected on 7 February and
enthroned on 17 February.
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BOOK REVIEWS
FALSE GODS, Michael Whelton, Regina Orthodox Press, 2002,
169 pages, paperback
This book is insightful in places, and its diagnosis of the
contemporary situation is useful up to a point. Whelton rightly
identifies various facets of 'New Ageism', showing how a
seemingly disparate multitude of ideas- including many which are
infiltrating the Christian churches- is actually one, united
phenomenon. However, the manner in which he links them seems to
be missing something. Each is shown, in its own way, to be
charlatanism, quackery or clap-trap, taking in a rather naïve
audience, and at times Whelton can come across as a little
condescending, despite his acknowledgement that those attracted
to New Age ideas are often the most highly educated and
thoughtful in our society. For instance, he approvingly quotes
Malcolm Muggeridge on 'the tragic dilemma of how to ridicule a
world whose reality so often outdoes their [the satirists']
wildest and most daring inventions.' But this book claims to be
a Christian response to the New Age movement, and surely the job
of the Christian is not to ridicule the world but to love it, so
quite what the necessity is here of quoting a satirist I am
unsure.
This attitude to the New Age phenomenon is explained by
Whelton's overall thesis that it is, like the romanticism of the
counter-enlightenment, a reaction against the dry rationalism
inherent in Western culture. In terms of trying to fathom the
psychological reasons why greater and greater numbers of
intelligent people are being attracted away from traditional
Christian beliefs, this is very perceptive, and I found
illuminating the suggestion that the loss of the mysterious,
supernatural and supra-rational in the Western (non-Orthodox)
churches has a great deal to do with this. However, ironically,
Whelton himself seems to fall into a similar trap to Western
culture itself, by limiting his diagnosis of the phenomenon to
one with which any perceptive secular, rationalist intellectual
might come up. Only once in the whole book does he reluctantly
acknowledge that genuine supernatural activity lies behind some
New Age phenomena, barely devoting a few sentences to the
admission and never elaborating. Of course, we must be cautious,
but if we are to truly draw on the Orthodox Christian Tradition,
it would be naïve and perilous not to take account of the 'dark
powers' with which the Church is at war. Whelton himself
describes a 'spirit-channelling' experience of Shirley MacLaine,
in which 'John' ('the most highly evolved of all the
disincarnate entities') tells her:
'...every individual is fundamentally the creator and the
controller of his own destiny... It was to the advantage of the
Church to protect the people from the truth... Your dogmatic
religions are most limiting for mankind because they demand
unquestioned reverence for authority - an exterior authority.
You are God. You know you are Divine. But you must continually
remember your Divinity and, most important, act accordingly.'
Although one would like to be able to dismiss these chilling
words as those of a simple charlatan, to do so would be
dangerous.
And Whelton proves this, led by his almost purely secular
diagnosis to an unduly sanguine conclusion. Mankind, he says,
alternates between 'rationality and objectivity' and
embarrassing silliness. It is only a matter of time before we
return to the former, and then 'genuine Christianity will
triumph... the wisdom of Christ will be rediscovered and
cherished again when the counterfeit gods of our anxious age
betray us.' May it be so! But while we should not be fatalistic,
neither should we be complacent, and Whelton is in serious
danger of surveying all this 'silliness' from his lofty position
of rational superiority and underestimating it.
The limited insights contained within this book are a sober
counterbalance to alarmism, and if the reader wants to come away
feeling cheered up about the spiritual situation in the Western
world, then this book might be for him. For a more serious and
patristically informed (if less optimistic) treatment of the
topic, I would still be more inclined to recommend the works of
Father Seraphim Rose, which are more relevant despite being
thirty years old.
Katya Savitzky
DEIFICATION IN THE EASTERN ORTHODOX TRADITION - a
biblical perspective by Stephen Thomas, 2007, Hb 208 pp. £50
According to the consistent testimony of the Holy Fathers of the
Church, God became man that man might become God. This belief,
the belief in the possibility of our deification (being
transformed by grace into what God is by nature) – could be said
to be a hope that lies at the very heart of Orthodox theology
and worship, a hope that is given flesh through the Orthodox
veneration of the lives of the saints whose ikons light up the
interior of every Church. For each saint in their own unique way
shows how human nature can become purified of sin and
selfishness to become translucent to the very self-giving life
of God Himself so that their very being shines with the glory
and love of God.
However, for many outside the Church, the Orthodox belief in the
possibility of man's deification can seem a scandalous and even
blasphemous notion. Thus Protestant Christians draw attention to
the fact that despite its centrality to Orthodox belief, the
word 'deification' or 'divinisation' never occurs in scripture
hence giving rise to the suspicion (voiced most clearly by the
Protestant scholar von Harnack) that it represents some kind of
clever piece of Byzantine sophistry. In this lucid and
surprisingly accessible book, Orthodox theologian, Stephen
Thomas, attempts to repudiate such claims by showing firstly
that deification isn't some strange Orthodox oddity and
secondly, against these Protestant concerns, that 'the Orthodox
teaching about deification is rooted in the Bible'.
He achieves the first aim by showing that deification isn't
blasphemous or exotic but is an integral part of the whole
Orthodox understanding of salvation in contrast to non-Orthodox
theology. For, in many Western non-Orthodox denominations there
has been a theological tendency to view human salvation as about
simply an external change of legal status, from a sinner
deserving the wrath of God to a 'justified sinner' (Luther)
deserving of eternal life. However, for Orthodox Christians
salvation is more than an external change in status but the
wholesale healing and internal transformation of the human
person back to the purpose for which humanity was originally
created: bearers of not only the image but the very likeness of
God Himself. Against some of the misunderstandings of
non-Orthodox theology, therefore, it is for this reason that the
Church insists that our salvation is necessarily tied up with
the hope of our deification, our hope that we might become the
sanctified person whom God has called from eternity. In the
course of his exposition Thomas draws attention to how the
Church's belief in deification reveals what he calls the
distinctive 'maximalism' of the Orthodox vision of God, a God
whose love and mercy for mankind is maximally, unlimitedly and
overflowingly generous through raising and restoring fallen
humanity up to real participation in the inner fullness of God's
Light and Love. Thus not only does God create us, become man for
us, die and rise again for us but also offers each of us the
opportunity to share in His very Being.
However, although the Orthodox belief in deification might be
internally consistent, many Christians are still suspicious of
the scriptural grounds and authority for such a belief. In order
to evince his second aim, therefore, Thomas spends some two
chapters explaining the Orthodox understanding of revelation,
how God reveals Himself to us, and approach to the
interpretation of Scripture. I found these chapters to be very
informative in sharing the richness of the Orthodox
interpretation of scripture, and gradual understanding of God's
revelation of Himself to us through the Old and New Testaments.
For although the Bible does not contain the word 'deification'
the hope of man's sharing in God's nature can be seen throughout
scripture by those with eyes to see; eyes that have been opened
and transformed by the belief in Christ's Incarnation and
Resurrection, like the apostle's on the way to Emmaus (Luke
24: 13-35).
Thomas thus undertakes a fascinating analysis of the Old
Testament's understanding of salvation to show how it points
forwards to the Church's confession of the mystery of our
sanctification in Christ. Many interesting points follow from
this such as the idea that of the Fall of humanity in Adam and
Eve represented a false and flawed attempt at self-deification,
to try and become God without grace and the taxing exercise of
virtue. What again emerges, however, is the way in which the
partial vision of God in the Old Testament by a few becomes –
through the 'maximalism of God's loving-kindness – a promise
extended to all through the coming of God in human flesh.
This leads on to the final chapter of the book where Thomas
engages with the event in the Gospels which scripturally reveals
the hope of our deification in the story of Christ's
transfiguration on Mount Tabor in which the three Apostles see
what true restored humanity looks like in the vision of Christ's
human body radiating with divine light. Thomas' exegesis of this
passage is made even more interesting through the way in which
he constructs a multi-faceted perspective on the Transfiguration
through narrating the viewpoints of the three Apostles and
eye-witnesses that Christ took with him up the Mountain, St.
Peter, St. James and St. John. Thomas then goes on to show how
their witness of this extraordinary vision, together with Paul's
vision of the Risen Christ on the road to Damascus, transformed
their theology and their lives through analysing the epistles
that the apostles wrote after Christ's Resurrection. Thus, to
take just a few examples that Thomas explores in greater depth,
in his second Epistle St. Peter writes that through Christ we
might 'escape from the corruption … and become partakers of the
divine nature' (2 Pet. 1:4) and John the theologian's
speaks more poetically of our 'abiding in the light' of Christ
to become children of light bearing the same light that Christ
showed on Mount Tabor and finally St. Paul, after his Damascan
vision of Christ's light, speaks of our being 'changed into his
likeness from one degree of glory into another' (2 Cor 3:18).
As these few examples indicate, through his full analysis of the
writings of the New Testament Thomas demonstrates, against
certain Protestant concerns, that the Orthodox belief in
deification is clearly biblically grounded.
Thus although from the dust jacket, scholarly ring of the title
and formal presentation of the text it might be easy to overlook
Thomas' study as another arcane academic tome, I found Thomas'
study to be an ideal introductory book to the faith for
interested Orthodox lay people, catechumens and non-Orthodox
enquirers. For in the course of exploring the Biblical grounds
of the Orthodox understanding of deification, Thomas' provides
an accessible and luminously clear account of many basic
theological and practical issues of Orthodox belief and
practice. Moreover, at the end of the book he has also usefully
provided a lengthy appendix with helpful bibliographical
suggestions of where the interested enquirer can look next.
Thomas also shows himself to be very pastorally sensitive to the
need and difficulties of Orthodox Christians today and together
with introductory exposition also provides helpful answers to
deeper questions affecting modern Orthodox Christians, such as
what Orthodox Christians should think about evolution. It is
perhaps only to be regretted that due to its cost and seemingly
academic audience, this book will not find its way into the
hands of ordinary lay people, but I hope that a subsequent
paperback edition, or even on-line publication of certain
portions of the text, will allow this book to reach the larger
popular audience for which it was obviously intended.
Mark Tattum-Smith
THE NEW ATHEISTS by Tina Beattie,2007,
paperback, 209 pages and 'Love and Attention' in THE KINDNESS
OF GOD by Janet Martin Soskice, 2007, hardback, 203 pages.
The reason for reviewing this book and this essay together, is
that Beattie and Soskice are both feminist writers who have
certain concerns that may be said to chime with those of
Orthodoxy. Both critique certain tendencies within the Western
(non-Orthodox) tradition in a way not unlike many Orthodox
thinkers (E.g. Kireevsky, Fr Seraphim Rose) have done, although
unfortunately- as yet- neither sees the 'answers' to their
dissatisfaction as lying in Orthodoxy.
The title of Beattie's book is in a sense slightly deceptive.
Beattie has some insightful things to say about Dawkins,
Hitchens, Toynbee et al, but the book is as much a discussion of
her own preferred approach to religion as it is about theirs.
And why shouldn't genuine scholars tap into the popular appeal
of certain ill-qualified commentators on religion, to gain a
wider readership for more worthwhile and informed endeavours?
The main role that Dawkins et al play in Beattie's overall
argument, is as representatives of the 'enlightened' white male
establishment. They, she argues, and those theologians who enter
into rational debate with them, are in one sense- at a deeper
level- on the same side, in that they affirm the same
over-rationalistic methodology in approaching religious
questions. This enables her to move on to a discussion of her
own post-modern, feminist approach to religion, formed largely
as a reaction against this methodology. She sees what she
describes as the 'Christian tradition' as placing too great an
emphasis on the role of reason, which she relates to the
'over-masculinisation' of that tradition.
While Orthodox thinkers have not, to my knowledge, related the
issue to gender, they have noticed this tendency within the
Western (non-Orthodox) tradition. Orthodoxy, on the other hand,
has always stressed the limits of reason alone to contain
Christian Truth. Many Orthodox Christians would agree with
Beattie's characterisation of the Western theological tradition
as one that is too philosophical and not holistic enough, and
possibly concede, at least hypothetically, that this could have
something to do with its peculiar privileging of the somewhat
disturbing single, isolated male intellect which has been the
model for much of it.
Where Beattie diverges sharply from Orthodoxy, is in what she
sees as the only possible solution to this deficiency. Rather
than returning to a more balanced, Orthodox approach, she sees
that Western Christianity must instead press on to a new
expression of itself. She reacts against one extreme with
another- a tendency that is common (even unavoidable) outside
the Church. Her solution is to replace an over-rationalised
Christianity- which has ultimately paved the way for thinkers
like Dawkins- with one which seems to attach almost no
importance to reason at all. This leads her to completely reject
the possibility of rational evidence of God's existence, along
with the need for doctrine- both are, for her, simply
representative of patriarchy. One of the main criticisms
levelled at feminism is that it seems to want to replace male
dominance with female, and it would seem that this is what
Beattie here advocates. She speaks of religion expressed through
the creative arts rather than traditional theology, with a
rather fuzzy emphasis on 'kindness'. This fuzziness is precisely
the danger of an over-feminised Christianity. But we need not
speak in this 'binary code' as some thinkers have described it-
it need not always be 'either/or'.
The Theology of the Orthodox Church is not an over-rationalised
series of propositions, but neither is it lacking in rational
coherence (which Beattie's theology seems to me to be in danger
of becoming). It consists of creeds and doctrinal statements,
but also of literature- Scripture, Patristic Writings, the Lives
of Saints- poetry- in the Liturgy, Akathists and Canons- sacred
art in the form of Holy Ikons, and spiritual music. Hence it is
the only truly balanced solution to Beattie's concerns.
'Love and Attention', although first published in 1992, is the
first in a book of essays recently published by Soskice entitled
The Kindness of God. In it, like Beattie, she draws attention to
what she calls, following Iris Murdoch, the 'man of reason'. She
contends that what she calls 'disembodiment' applies equally to
the spiritual tradition as to the intellectual. She speaks
amusingly of bachelor colleagues who spend holidays in Egypt
living with monks, and says such things as: 'It was wonderful. I
was able to reread the whole of the City of God in
Latin…something I've not done for three or four years now.' She
also recounts the tale of an Anglican new mother who, when
expressing anxiety to various clergy about her resulting
apparent lack of a 'spiritual life', was given varying advice,
but never simply told that her new, exhausting life of
self-sacrifice was the spiritual life!
What Soskice is critiquing here is a mistaken and peculiarly
Western understanding of 'spirituality' as something elevated
and separate from everyday life- from her feminist perspective
an over-masculinisation of what it means to be 'spiritual'. This
has not occurred within the Orthodox Church where- not only for
mothers but for monks- the 'spiritual' life begins with mundane
challenges like learning to be patient with our children or
those with whom we live in community, whilst still culminating,
in certain exceptional cases, in unspeakable heights of
mysticism.
So the fulfilment of the searching and questioning of both
writers is in the Orthodox Church, where alone body and
intellect, mysticism and daily chores, doctrine and poetry, have
been held in the correct balance for twenty centuries. But of
course, as feminists, this is ironically perhaps the last place
they might look, as Orthodoxy might be expected to be the very
epitome of all the things of which they are suspicious. This has
probably not been helped by the fact that most literature
attempting to make Orthodoxy better known to westerners has been
written on a very elevated intellectual level, and often the
texts which have been made available and well-known are those
about advanced spiritual techniques. This shows only one side of
the Church. If Beattie and Soskice were to encounter the Church
first hand, by attending services and chatting to priests,
monastics and laypeople, it is likely that they would be
impressed by Her embodied, down-to-earth holism.
Elizabeth Tattum-Smith
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NOTES &
JOTTINGS
PATRIARCHAL ANNIVERSARY
On 10 June, His Holiness Patriarch Alexey II of Moscow and All
Russia celebrates the 18th anniversary of his enthronement. The
anniversary Liturgy was celebrated in the Cathedral of Christ
the Saviour which has been rebuilt. The original cathedral was
demolished by Stalin in the 1930s. Since 1990 so much in Russia
has changed. The Church is free to teach, preach and publish,
thousands of churches and hundreds of monasteries have been
re-opened or rebuilt, and there are once more chaplains
appointed to hospitals and military establishments. Yet, there
is no room for complacency, there is still much that needs to
done to witness for Orthodoxy both in Russia and throughout the
world.
MORAL VALUES
Archpriest Vsevolod Chaplin of the Moscow Patriarchate's
Department of External Church Relations has been speaking about
human rights, a term much used by the Media. So often it is
claimed that people have the right to abandon traditional
morality, to engage in all sorts of licentious behaviour, to
abort babies at will, and basically do whatever they want. But
Fr Vsevolod reminds us that not everything people like doing is
necessarily good and that morality isn't just a dull invention
by outdated people. The very idea that people's human rights are
infringed if they are not allowed whatever they like can be
deeply a unchristian thing. What makes us human? It is our
ability to recognise God that sets us apart from the rest of
creation. Thus we really only exercise our human rights when we
do what gives glory to God.
RIOTING IN KENYA
In the town of Nakuru, the Orthodox Church of the Holy Virgin
was completely destroyed in the political unrest following the
General Election in Kenya. Many church members are homeless and
in great need. Clearly it will take years for some ethnic wounds
to heal. It is always much easier to destroy than to build.
RUSSIAN PILGRIMAGE CENTRE IN JERUSALEM
In January it was announced that a pilgrimage centre will be
built on the side of the Mount of Olives in Jerusalem. The
Orthodox Palestine Society has endorsed the new development. It
will be remembered that before 1917 there were huge numbers of
Russians making the pilgrimage to the Holy Land. There is a
fascinating book on the subject by the travel writer Stephen
Graham, called With the Russian Pilgrims to Jerusalem. These
pilgrimages were disrupted by World War 1, the Bolshevik
Revolution and the Soviet dictatorship. Now, in happier times,
pilgrimages have resumed.
PORTABLE CHURCHES
This conjures up a wonderful image but the term is a little
misleading, rather like mobile home. Probably prefabricated
would be more accurate. In Russia prefabricated wooden churches
are now being used to help solve the crisis caused by
insufficient numbers of churches in some areas. The style is
traditional and there are two sizes. The smaller one has a floor
space of 49 square meters and a height of 12 meters. The website
is www.russia-ic.com/news/show/6053/#comment_2862
We wrote to the manufactures to ask if they have a scheme to
export these churches but, to date, have received no reply.
However, we have been told that there should soon be a website
about this scheme. It seemed to us that modestly sized churches,
at a reasonable price, could be useful to a number of provincial
communities in Britain. So the next question arising is to ask
whether such churches could be manufactured in this country at a
competitive price. Then all that is needed is a plot of land and
planning permission. We are researching into various aspects of
the subject, including the possibility of manufacturing the
churches in this country, and we will publish anything we
discover that could be useful.
SYNAXIS OF THE SAINTS OF BRITAIN AND IRELAND
At the session of the Holy Synod, which took place in Moscow on
21 August last year, it was resolved to establish the feast of
All Saints of Britain and Ireland on the third Sunday after
Pentecost.
SAINT JOHN OF KRONSTADT
The year 2008 marks the centenary of the repose of St John of
Kronstadt. To mark this anniversary SGOIS has published a
booklet A Month with St John of Kronstadt. Don't forget to order
your copy.
ARCHIMANDRITE LAZARUS TAPES
We have heard that recordings of several talks by Fr Lazarus are
now available. It appears that these are in audio cassette form
rather than as a CD. Check it out - the website is
www.orthodoxtapes.org
EMBRYONIC RESEARCH
The proposed new law will allow scientists to produce
human/animal hybrid embryos and there has been an averse
reaction to this from various religious sources. But should
anyone be surprised that the British government is adding just
one more thing to an already over-long list of anti- Christian
policies?
LENTEN MEALS
It was reported that every day, six or seven different fasting
foods are on the menu in the various Kremlin canteens and are
popular choices. In the Orthodox Church, Great Lent is observed
strictly with a vegan diet. Easter Day, this year, is on 27
April.
NORTH POLE
Archbishop Ignaty of Petropavlovsk and Kamchatka visited the
North Pole in early April and celebrated the first Divine
Liturgy there in a specially constructed tent. The party of 15
people also included two priests and a deacon from the Kamchatka
Diocese. This demonstrated that the witness of Christianity can
reach even the remotest places.
METROPOLITAN KALLISTOS (Ware)
Metropolitan Kallistos has been lecturing in the Western coastal
states of America. Whilst there, he made a special pilgrimage to
venerate the relics of Vladika St John the Wonderworker, who was
instrumental in his conversion to Orthodoxy. He was present at
the All-Night Vigil in San Francisco's Holy Virgin Cathedral on
Saturday 23 February. Later, on Wednesday 5 March, he
interrupted his busy schedule to visit St Nicholas Russian
Orthodox Cathedral in Seattle. He was greeted by the cathedral's
dean, Archpriest Alex Kotar and shown the room in which Vladika
St John reposed. The room is now preserved as a chapel.
IKON PUBLISHED
An ikon of St Alkmund, the work of the ikonographer Aidan Hart,
has been published by the Russian Orthodox Community of St David
in Derby. These are available at 20p each.
ORTHODOX NEWS
Owing to pressure of work, your editor failed to publish the
Winter issue after Christmas and the Spring issue after Easter.
Symptoms of ill health were put down to tiredness and ignored.
The result was a week in hospital with pulmonary embolism; a
serious case because it was not just a blood clot but a whole
array of them spread throughout both lungs. According to a
hospital doctor, many patients do not survive when the condition
is so severe. Another doctor said "you are a very lucky man". I
did not actually contradict but I thought "luck has nothing to
do with it - this is the mercy of God through the prayers of
Vladika St John the Wonderworker". I am now, of course, on
Anticoagulant Therapy for the foreseeable future, but I am
feeling fine with no sign of the breathlessness that has been so
debilitating for so many months. Glory to God! In July, SGOIS
will publish the text of the Akathist in honour of St John the
Wonderworker.
Some of the articles prepared for the Winter and Spring issues
of ON now appear rather out of date. Please forgive us.
Fr Dcn Andrew
LETTERS TO THE EDITOR
Sir,
Some of you already know that we have been busy over the last
year getting ready to open a small Orthodox Press, and we happy
to let you know that Anaphora Press now has a fully active
website that is open for e-commerce and has made a good
beginning about iconography, music and writing, which we hope to
expand over time. Our first two publications, a book of poetry
by Christopher called "Mysteries of Silence" and a liturgical CD
called "Cherubika" which Macrina worked on, are now available
and we have learned a lot in this process!
Stop in when you have a chance, and see what we have been up to.
May God richly bless you during this season of the Fast.
Christopher and Macrina Lewis
www.anaphorapress.com
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