Arimathea
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Religion
The human animal is the worshipping animal. Toward the divine, we have a need to pray, to sacrifice, to offer up, and to praise. From the spirit dances of primitive animism to the rational contemplation of philosophical paganism, from the ethical code of the rabbis to the theological vision of the scholastics, from the sprinkled blood (the origin of blessing) of temple cults to helping the poor in simple Christian charity, men need to relate the immanent and the transcendent -- they see their particular lives in time and space transfigured and transfused with meaning unbounded by human things. Religion is this aspect of human life where the everyday and worldly intersects with the ultimate and divine. Is this an accident of human evolution, or is it a racial neurosis brought upon us as conscious beings who live in the shadow of our own death? Is it a reflection of the divine order, where creatures naturally orient themselves toward their source? Has God revealed himself to us, as the Christians claim? In this realm, I shall try to delve into such questions as an Orthodox Christian who ever pesters God with "Why?"
Friday, December 23, A.D. 2011
Nichols on the Orthodox

For Christians who follow the new calendar, I wish you a Merry Christmas this upcoming weekend. Enjoy the feast.

Last week, I came across a sixteen year old short article by Dominican scholar Aidan Nichols on the mutual need of the other by Rome and the Orthodox: “A Catholic View of Orthodoxy.” Having already read some of his works, I knew of and respected Fr. Aidan. He is my kind of papist, meaning that he has a firm grounding in Eastern patristic theology and appears to conceive of religion in ways that make sense to me. He is not the secularized, horizontal, politically focused Latin whom Ivan Fyodorovich’s Grand Inquisitor represents. Rather, the brilliant Dominican is a traditional Christian, though one with intellectual commitments to Rome’s unfortunate ways.

In the article, written shortly after the liberation of Orthodox Europe, Fr. Aidan lists various benefits that engagement and communion with the Orthodox would bring to Rome. He ends by mentioning how submission to the Roman papacy is necessary for the Orthodox. In this, he criticizes the cultural and national connections in Orthodox Christendom. I agree that Roman administrative order might be useful in some ways for the Orthodox. The lack of central direction has obvious disadvantages for resolving certain canonical issues. The decentralized episcopal authority of Orthodoxy, however, has concomitant advantages that can be seen in confederal secular arrangements. Local infections of disorder or confusion might take longer to heal, but they are less likely to spread in the current Orthodox model. In the absence of a supervening external power, provincial problems might linger, but their resolution is more likely to come about organically and slowly in the least disruptive way. Time and concession to facts, not meddlesome prelates from afar, arbitrate where curial bureaucrats are not to be found. Most importantly, convention, which in an ecclesial context is chiefly the apostolic and patristic tradition, rules when men have little authority over other men. The Athenian Stranger in the Laws argues that ancient law once governed the Athenians, but then those Greeks lusted after unbridled freedom and devolved into a society wherein the mob rules. Human will, often a beast of caprice, thus trumped the settled principles of the forefathers. Liberals discount such convention because they notice some aspects to be false or inadequate. What they fail to realize is that the fleeting whims of contemporary powers are much less stable and wise. With respect to the Church, convention is not simply the accumulated wisdom of past ages; rather it is the teaching of Christ, passed down through his apostles and the fathers. It is shameful hubris to trade such direction for the faddish yearnings of an immature and foolish generation that has drowned in the confusion of so many apostate teachers. The Latin response is that their magisterium is like the true philosopher who can see the really real; their pope is the philosopher king who stands above tradition with its necessarily inflexible limitations. I agree that it would be better to live in the Golden Age of the Republic, when men were ruled by gods, but such is not an option. The bishops might be vicars of Christ, but they are not infallible representatives. The Latins are simply wrong. Episcopal synods may err, and it is better to have a Christian people that is aware of such a possibility. It is also preferable that their errors and the subsequent madness that follows are limited in scope. A global episcopal monarchy, as has developed in the Roman Church, multiplies those dangers. We Orthodox are wise to reject the papal deal; the cost is too great for the benefits gained.

Furthermore, I disagree with Fr. Aidan’s criticism of the Orthodox tendency to identify culture and religion. Indeed, I do not understand the frequent complaints of Orthodox phyletism. Where are these heretical phyletists? The examples offered all seem proper to me. Fr. Aidan criticizes the Serbs for a movement that believes that Serbs have suffered collectively for providential reasons. Why may that not be so? Once, before modernism infected the Latins and fragmented their souls, the English believed that their land was a dowry for the Virgin Mother and the French believed that they were the Eldest Daughter of the Church. The Irish held that the Lord used them as a faithful remnant during the dark heathen times. Why are these claims wrong? A cursory reading of scripture or casual review of history shows that God employs men individually and collectively to advance the salvation of men. It is the modern Western soul, fraught with secularism, dualism, and individualism, that no longer understands the whole man and his place in a healthy community. Contemporary Latins often pay lip service to “inculturation,” “engaging the culture,” and “social solidarity,” and yet they criticize the Orthodox when we manifest those traits in unmodern ways that offend their perhaps unconscious “Enlightenment” liberal principles. Then, such Westerners turn from being open engagers of culture to latter day Tertullians who dismiss worldly wisdom and stress that Christians are to be a special people apart from the world.

Posted by Joseph on Friday, December 23, Anno Domini 2011
OrthodoxyEcumenismRoman CatholicismCommentsPermalink
Monday, December 19, A.D. 2011
How to Deal with Heretics

To those on the real

old calendar, happy feast of Saint Nicholas!

Saint Nicholas Antiochian Orthodox Church in Springdale, Arkansas has a brief summary of Nicholas’ life and work. Among the items listed is the famous episode at the Council of Nicea where Nicholas struck Arius for his blasphemy. Marc from Bad Catholic offers some amusing commentary “On the St. Nick Punch.” Though it is in indisputably bad taste, I enjoyed his caption for the painting of Nicholas’ strike: “BOOM! YOU JUST GOT KRIS KRINGLED SON!”

Three years ago when I wished everyone a “Happy Feast of Saint Nicholas,” I mentioned a movie about Nicholas that was due out the following year. Production has evidently stalled; the movie has not yet been released. Maybe the delay is due to funding or to the poor economy. However, Nicholas of Myra should eventually be released.

С праздником!

Posted by Joseph on Monday, December 19, Anno Domini 2011
OrthodoxyPatristicsSaintsNon-ChalcedonianismRoman CatholicismCommentsPermalink
Monday, December 12, A.D. 2011
ROCOR Hosts OCA

This past Saturday, Metropolitan Hilarion and several bishops from the Russian Church Abroad hosted and celebrated with Metropolitan Jonah and bishops from the Orthodox Church in America. The O.C.A. site has several photographs of the liturgy at the Cathedral of Our Lady of the Sign. You may read the story on the O.C.A. page as well as the fire dousing statement on the R.O.C.O.R. site:

ROCOR remains committed to its conservative, traditional positions, and so does the Moscow Patriarchate. Therefore we are not compromising any principles by normalizing relations with the rest of the Orthodox Church.

The Church Abroad was formed for the purpose of uniting the Russian communities outside of Russia, who desired to remain faithful members of the Orthodox Church of Russia, awaiting its revival, and from the beginning also carried on the missionary function of spreading the Orthodox faith among non-Russians, wherever possible. These roles remain unchanged.

I am heartened that the Synod cares enough about its cautious flock to reassure them with such statements. Count me among the wary sheep. However, I am also pleased that our bishops are showing support for the O.C.A. primate in his efforts to maintain orthodoxy and orthopraxis in his jurisdiction, especially when he appears to get so little encouragement from his own synod. What should we expect from an atmosphere where, just years ago, the faithful of the Russian Church Abroad were customarily villified as backward sectarians and schismatics? Verily, verily, we are building bridges and moving on in Christian charity, though I am reminded of Basil Fawlty’s commentary from “The Germans”: “Yes, well, forgive and forget, Major . . . God knows how—the bastards!” Trust will take much time.

Update: The Synod’s site now features a proper news article about the concelebration, which includes many other photographs: “The Primates and Synod Members of the Russian Church Abroad and the Orthodox Church in America Concelebrate for the First Time.”

Posted by Joseph on Monday, December 12, Anno Domini 2011
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