ORTHODIXIE ... Southern, Orthodox, Convert, Etc.

"Holy God, Holy Mighty ..."


Everyone singing ...


The entrance with the Gifts ...


Kneeling at the Consecration of the Holy Gifts ...


"Hi, Mom."


Consumption of the blessed bread.


The dismissal.


Fr Stephen Freeman of St Anne's (OCA), Oak Ridge, TN.


Our gang from St Raphael Mission ...
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Glory, glory, glory!
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Here's some pics taken this week at the CST 05 in Nashville, TN. Since I was busy with services and Christian Ed, I didn't get pics of, well, services & Christian Ed. But here's some other activities, particularly Wednesday's dance. Enjoy!






This fellow REALLY wanted me to take this picture. I understood.

This was the visit of Biggidy Big Foot. He kidnapped Adam Roberts who, thanks to the Campers' diligence, was later returned safely.




Thanks to Joel Finley, Adam & Shad Teems, and others -- we had a song for everything ... Snack Time, Gimme Shop, etc.
The game "Four Square" was a big hit.
Look here! Proof, parents ... They can do it!










These guys, Adam & Shad, are brothers. Kooky brothers. This was their getup for the dance. Kooky. Ya think?



Sunrise, just outside my cabin, Day One.


It was a fun week. And, though you wouldn't know it from these pics, we learned a lot, prayed a lot!

Glory to God for all things! Through the prayers of St Thekla, O God be merciful to us and save us!
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Greetings from H O T Nashville, Tennessee ... CST, 2005.

We're having a blast! (Everyone's fine, parents.) Tonight's Talent Show even saw this priest doing some Ol' Skool Rap, and Michael Ricker, also of St Raphael's, doing some 80's break dancing. I know y'all all wish you could be here. :)

Anyway, this Blog may be a bit dormant for a few more days. Then again, if time permits, I may post some Camp pics tomorrow.

Prayers coveted.

Oh, and, no. Before you even ask ... I passed my camera to Adam Roberts and asked him to take some pics of me in my performance. After the gig I came back and sat down beside him, eventually asking to have my camera back. I said: "Did you get a shot of me rapping?" He looked at me kinda goofy and said, "Actually I didn't get any. You started rapping! I just sat here with my mouth open!"

Oh well. When you got it, you got it.

(That is what he meant. Right?)
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by Aidan Nichols OP

Part 4
This brings me to the fourth and concluding section of my 'overview' where, as mentioned at the outset, I will single out for, I hope, charitable and eirenic comment one negative aspect of Orthodoxy where, in my opinion, the Orthodox need Catholic communion just as - for quite different reasons already outlined - Catholics need (at this time in history above all) the Orthodox Church.

The animosity, indeed the barely contained fury, with which many Orthodox react to the issue of Uniatism is hardly explicable except in terms of a widespread and not readily defensible Orthodox feeling about the relation between the nation and the Church.

There must be, after all, some factor of social psychology or corporate ideology which complicates this issue. Bear in mind that the Orthodox have felt no difficulty this century in creating forms of Western-rite Orthodoxy, for example in France under the aegis of the Rumanian patriarchate or more recently in the United States under the jurisdiction of an exarch of the patriarch of Antioch. And what are these entities if not Orthodox Uniatism - to which the Catholic Church has, however, made no objection. Nor do such non-Chalcedonian churches as the Assyrians (in Iraq and Iran), the Jacobites (in Syria) or the Syro-Malabar Christians of South India react in this way to the notion that some of their communities may be in peace and communion with the elder Rome.

A partial - and significant - exception among such non-Chalcedonian Orthodox churches is the Copts of Egypt - precisely because of the notion that the Coptic patriarch is father of the whole Coptic nation. In other words, what we may call a political factor - giving the word 'political' its broadest possible meaning - has entered in. It is the close link between Church and national consciousness, patriotic consciousness, which renders Uniatism so totally unacceptable in such countries as Greece and Rumania, and it is this phenomenon of Orthodox nationalism which I find the least attractive feature of Orthodoxy today. An extreme example is the widespread philosophy in the Church of Serbia which goes by the name of the mediaeval royal Serbian saint Sava - hence Svetosavlje, 'Saint-Sava-sm'. The creation of the influential bishop Nikolay Velimirovich, who died in 1956, it argues that the Serbian people are, by their history of martyrdom, an elect nation, even among the Orthodox, a unique bearer of salvific suffering, an incomparably holy people, and counterposes them in particular to their Western neighbours who are merely pseudo-Christians, believers in humanity without divinity.

And if the origins of such Orthodox attitudes lie in the attempts of ineteenth century nationalists to mobilise the political potential of Orthodox peasantries against both Islamic and Catholic rulers, these forces, which I would not hesitate to call profoundly unChristian, can turn even against the interests of Orthodoxy itself - as we are seeing today in the embarrassing campaign on the Holy Mountain Athos, to dislodge non-Greek monks and discourage non-Greek pilgrims, quite against the genius of the Athonite monastic republic which, historically, is a living testimony to Orthodox interethnicity, Orthodox internationalism.

To a Catholic mind, the Church of Pentecost is a Church of all nations in the sense of ecclesia ex gentibus, a Church taken from all nations, gathering them - with, to be sure, their own human and spiritual gifts - into a universal community in the image of the divine Triunity where the difference between Father, Son and Spirit only subserves their relations of communion.

The Church of Pentecost is not an ecclesia in gentibus, a Church distributed among the nations in the sense of parcelled out among them, accommodating herself completely to their structures and leaving their sense of autonomous identity undisturbed.

Speaking as someone brought up in a national Church, the Church of England, though I am happy to consider myself perfectly English, I also regard it as a blessing of catholicity to be freed from particularism into the more spacious life of a Church raised up to be an ensign for all nations, a Church where those of every race, colour and culture can feel at home, in the Father's house.

It is in this final perspective that one should consider the role of the Roman bishop as a 'universal primate' in the service of the global communion of the churches. One of the most loved titles of the Western Middle Ages for the Roman bishop was universalis papa, and while one would nor wish to retrieve all aspects of Latin ecclesiology in the high mediaeval period, to a Catholic Christian the universal communion of the local churches in their multiple variety does need a father in the pope, just as much as the local church itself, with its varied congregations, ministries and activities, needs a father in the person of the bishop.

It is often said that such an ecclesiology of the papal office is irredeemably Western and Latin, and incapable of translation into Oriental terms. I believe this statement to be unjustified. Just as a patriarch, as regional primate, is responsible for the due functioning of the local churches of in his region under their episcopal heads, so a universal primate is responsible for the operation of the entire episcopal taxis or order, and so for all the churches on a world-wide scale. Needless to say, this office is meant for the upbuilding, not the destruction, of that episcopal order, founded ultimately as the latter is on the will of the Redeemer in establishing the apostolic mission, and further refined by Tradition in the institution of patriarchal and other primacies in this or that portion of the ecclesial whole. But at the same time, if the ministry of a first bishop is truly to meet the needs of the universal Church it will sometimes have to take decisions that are hard on some local community and unpopular with it.

Were the Orthodox and Catholic Churches to become one, some reform of the structure of the Roman primacy would nonetheless be necessary, especially at the level of the curia romana. The congregation for the Oriental Churches would become a secretariat at the service of the permanent apocrisaries (envoys) of the patriarchs and other primates.

The great majority of the other dicastsries would be re-defined as organs of the Western patriarch, rather than the supreme Pontiff. And yet no universal primacy that merely rubber-stamped the decisions of local or regional churches would be worth having; it would be appearance without reality. Thus the pope as universal primate would need to retain: first, a doctrinal organ for the coordination of Church teaching, and secondly, some kind of 'apostolic secretaryship', replacing the present ill-named 'Secretariat of State', for the harmonisation of principles of pastoral care. To these could be added, thirdly, whichever of the 'new curial' bodies dealing with those outside the household of faith might be deemed to have proved their usefulness, and finally, a continuing 'Council for the Public Affairs of the Church', for the defence of the freedom of the churches (and of human rights) vis-à-vis State power.

The utility of the fourth of these to the Orthodox is obvious. As to the rest (of which only the first two are crucial in importance) they should function only on the rarest occasions of 'crisis-management' as instruments of papal action in the Eastern churches. Normally, they should act, rather, as channels whereby impulses from the Eastern churches - impulses dogmatic, liturgical, contemplative, monastic in tenor - could reach via the pope the wider Church and world.

For this purpose the apocrisaries of the patriarchs, along with the prefects of the Western dicasteries, would need to constitute their governing committees, under papal presidency. It should go without saying that Oriental churches would naturally enjoy full parity with the Latin church throughout the world, and not simply in their homelands - the current Catholic practice.

The Orthodox must ask themselves (as of course they do!) whether such instruments of universal communion (at once limiting and liberating) may not be worth the price. Or must the pleasures of particularity come first?
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by Aidan Nichols OP

Part 3
I come now to the third part of my paper which concerns the present state of Catholic-Orthodox relations. After a preparatory phase of initial contacts known as the 'dialogue of charity', the Catholic-Orthodox theological dialogue was officially established in 1979, with the 'common declaration' made by the Ecumenical Patriarch Dimitrios 1 and Pope John Paul II at the conclusion of the latter's visit to the Phanar, the patriarchal seat in Istanbul, in November of that year.

At that juncture the situation between Orthodox and Catholics was from one point of view more hopeful than at, say, the time of the Council of Florence, but from another viewpoint it was less hopeful. It was more hopeful in that the participation of the Orthodox in the Ecumenical Movement from the 1920's onwards had accustomed them to the idea of work for Christian unity - though a strong and vociferous minority have always expressed reservations about this policy as likely to confirm what Catholics would call 'indifferentism'.

If at its origins the Ecumenical Movement was largely a pan-Protestant conception, the entry of the Orthodox into its ranks pressed that Movement, nonetheless, in a direction which made it possible for the Catholic Church to join it, nearly forty years later, on the eve of the Second Vatican Council. The Orthodox had this salutary effect in that their voices - combined with those of neo-patristically minded Anglicans (a species more common then than now) - succeeded in dispelling the sense that ecumenism was basically a movement preparing a purely moral and sentimental - rather than doctrinal and sacramental - union of Christians.

Along these broad lines, then, the Orthodox churches had functioned highly constructively within the Ecumenical Movement up to the 1980's, though whether they can continue to do so in the context of the World Council of Churches in the future - given the capture of the latter by a largely secular agenda - remains to be seen.

To this glowing account of Orthodox ecumenism one important caveat must be appended. It is possible to overrate the theological component of the role of Orthodoxy in the twentieth century Ecumenical Movement by overlooking the fact that the desire of many Orthodox for greater contest with Western communions was in part a pragmatic and even political one.

With the collapse of the Russian Tsardom in 1917, that mighty protector of the Orthodox churches was no more, and Orthodox communities in hostile States like Bolshevik Russia or Kemalist Turkey, or in comparatively weak confessionally Orthodox States such as Bulgaria and Greece, needed the support of a still surviving Christian political conscience in such great Powers of the first half of this century as Britain and the United States. This realistic caution about the motives of some Orthodox ecumenism brings me to the less hopeful features of the situation which surrounded the opening of official dialogue at the beginning of the 1980's.

In the more than five hundred years since the collapse of the Florentine Union, Orthodox and Catholics had had time to practise yet more polemics against each other, to coarsen their images of each other, and also to add (especially from the Orthodox side) new bones of doctrinal contention though in one case, the definition in 1870 of the universal jurisdiction and doctrinal infallibility of the Roman bishop, the dismay of the Orthodox was of course entirely predictable, as was pointed out by several Oriental Catholic bishops at the First Vatican Council.

We find for instance such influential Orthodox thinkers as the Greek lay theologian John Romanides attacking the Western doctrine of original sin as heretical, thus rendering the Latin Marian dogma of the Immaculate Conception - Mary's original righteousness - superfluous if not nonsensical. Or again, and this would be a point that exercised those responsible for the official dialogue of the last fifteen years, some Orthodox now wished to regard the pastoral practice whereby many local churches in the Latin West delay the confirmation (or chrismation) of children till after their first Holy Communion as based on a gravely erroneous misjudgment in sacramental doctrine.

None of this, however, prevented the Joint International Commission for Theological Dialogue between the Roman Catholic Church and the Orthodox Church - to give it its mouthful of a title - from producing several (three, to be precise) very useful documents on the shared understanding (in the Great Church of which Orthodoxy and Catholicism are the two expressions) of the mystery of the Church herself, in her sacramental and especially eucharistic structure, seen in relation to the mystery of the triune God, the foundational reality of our faith. These statements are known by their place and date of origin: Munich 1982, Bari 1987, and Valamo (Finland) 1988.

The shadow cast more recently was in 1979 only a cloud on the horizon, a cloud, as in Elijah's dealings with Ahab in the First Book of Kings, no bigger than a man's hand. And this is the threat posed to the dialogue by the re-invigoration of hitherto communist-suppressed Uniate or Eastern Catholic churches, notably those of the Ukraine and Transylvania, in the course of the later 1980's and 1990's.

The existence of Byzantine-rite communities in union with the Holy See was already a major irritant to the Orthodox, even though some of these communities, for instance in Southern Italy and Sicily, had enjoyed an unbroken existence and were in no sense the result of prosyletism or political chicanery.

What the Orthodox quite naturally and rightly object to is Uniatism as a method of detaching Orthodox dioceses and parishes from their mother churches on a principle of divide et impera. Not all partial unions with the Byzantine Orthodox can be brought historically under this heading, for some, such as that with a portion of the Antiochene patriarchate which produced the present Melkite church, are principally the result of Eastern, not Western, initiative.

But that the pope (John Paul II) who presided over the beginnings of Catholic- Orthodox dialogue should also be a pope who played a major role in the destruction of Communism has certainly proved to be one of the ironies of Church history. The passing of Marxist-Leninist hegemony, the internal disintegration of the Soviet Union, the copycat rebellions against a Nationalist Communist nomenklatura in such countries as Rumania, made possible the re-emergence of Oriental Catholic churches once forcibly re-united with the Orthodox by Stalin's Comintern in the aftermath of World War II. The process has been sufficient to place in jeopardy the project of Catholic-Orthodox reunion which is the one goal of ecclesiastical as distinct from merely public policy most dear to the heart of this extraordinary Slav bishop of Rome.

Thus in June 1990 at the plenary meeting of the Commission at Freising in Bavaria, the Orthodox refused to continue with the official agenda in discussing 'Conciliarity and Authority: the Ecclesiological and Canonical Consequences of the Sacramental Stricture of the Church' until a document could be agreed on the Byzantine-rite Catholic churches, a document actually produced at Balamand in the Lebanon in 1993 and which has, regrettably, failed to satisfy many Orthodox whilst angering many Oriental Catholics.

To be continued ...
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by Aidan Nichols OP

Part 2
I turn now to the actual genesis of the schism from a Catholic standpoint, along with some account - necessarily summary and unadorned - of the four historic 'dividing issues': those disputed questions which historians can show to have most worried many Easterners when looking at developments in the Latin church, and which constituted the agenda of the reunion Councils, Lyons II in 1274 and Florence in 1439.

This is of course an enormous subject which would require an account of most of Church history in the first millennium to do it justice. Here I can only give a brief indication and refer those interested in more historical detail - and certainly there is no shortage of fascinating material available ...

A Study in Schism.
The development of the schism between Greek East and Latin West was owed essentially to three factors. The first of these is the increasing cultural distance, and so alienation, suspicion and eventually hostility, which counterposed, one against the other, the Byzantine and Latin halves of the Mediterranean basin, as also tracts of Europe further afield - especially Russia on the one hand, the Germanic world on the other, evangelised as these had been from, respectively, Greek and Roman mother-churches. As a common language, a common political framework, a common social structure, and a common theological universe became, in the late patristic and early mediaeval periods, a thing of the past, Eastern and Western Christians ceased to feel themselves parts of one Commonwealth - something given especially brutal expression in the sack of Constantinople by the crusader host in 1204.

The second principal factor in the making of the schism was the rivalry between the Byzantine emperors and the Roman popes considered as officers of the Christian commonwealth responsible for its overall direction and for the adjustment of organisational problems or clashes within it. Constantine the Great not only inherited the imperial ideology of the supreme rulers of the Roman res publica, but also permitted - perhaps encouraged - the transformation of this ideology into a fully fledged imperial theology by such figures as Eusebius of Caesarea.

The Christian emperor, though pretending to no power to determine doctrine, did claim an overall right of supervision for the public, external life of the churches. But this was exactly the position which those in the West who supported the developing theology of the unique 'Petrine' ministry of the Roman bishop wished to give the pope. In the first millennium there was no generally agreed ecclesiology of the Roman primacy. There are Latins who took a minimalist view of it, Greeks who took a maximalist. But in general, of course, Westerners came to favour a high theology of the Roman church and bishop, Easterners to regard such a theological doctrine with foreboding as a departure from the ethos of the Pentarchy, the idea of the necessary concord of the five patriarchs Rome, Constantinople, Alexandria, Antioch and Jerusalem - which by the eighth century at least must count as the normal Byzantine picture of what specifically episcopal leadership entailed.

The third and last factor in the turning of tensions into an actual break was the emergence of the four disputed questions which served as lenses concentrating the heat given off in these chronic or structural tensions until it became explosive.

In order of their historic emergence, these questions or topics are: the Filioque, the nature of the Roman primacy, the use of azymes or unleavened bread in the Western Mass, and the doctrine of Purgatory, and especially the symbolisation of the intermediate state as a purifying fire.

On all these points, even that of azymes which might be thought an issue singularly unprofitable or at least peripheral to Christian thought, theological ideas of great interest were brought forward on both sides, though probably only the Filioque and the primacy question would be regarded as 'dividing' issues today.

As regards the Filioque - the procession of the Holy Spirit, according to the amended Latin version of the Creed of Nicaea-Constantinople, not only from the Father but from the Son as well, I believe that, could we count on a modicum of good will, we might well be able, without damage to the doctrinal integrity of our two communions, to resolve this technical issue in Trinitarian theology: technical, yet also crucial for how we see the Spirit in relation to the Son, and so their respective economies in their interaction in our lives.

The matter of the Roman primacy is less easily disposed of, and I will return to it at the end of my presentation. So much - very schematically, and inadequately, - on the historic genesis of the schism and its quartet of doctrinal conflagration points. The operation of the three factors - the mutual cultural estrangement, the conflicting expectations for the roles of emperor and pope, and the specifically theological issues, meant that by the 1450's the Byzantine church, in rejecting the Florentine union of 1439, had definitely broken communion with the Roman see, a situation gradually extended in a rather uneven way to the rest of the Orthodox world in the course of the sixteenth and seventeenth centuries, there being some examples of communicatio in sacris - for instance of the use of Latin clergy, chiefly Jesuits, to preach and hear the confessions of the Greek Orthodox faithful - even as late as the first half of the eighteenth century in some places.

To be continued ...
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by Aidan Nichols OP

In this article I attempt an overview in four parts.

First, I shall discuss why Catholics should not only show some ecumenical concern for Orthodoxy but also treat the Orthodox as their privileged or primary ecumenical partner.

Secondly, I shall ask why the schism between the Catholic and Orthodox churches occurred, focussing as it finally did on four historic 'dividing issues'.

Thirdly, I shall evaluate the present state of Catholic-Orthodox relations, with particular reference to the problem of the 'Uniate' or Eastern Catholic churches.

Fourthly and finally, having been highly sympathetic and complimentary to the Orthodox throughout, I shall end by saying what, in my judgment, is wrong with the Orthodox Church and why it needs Catholicism for (humanly speaking) its own salvation.

Part 1
First, then, why should Catholics take the Orthodox as not only an ecumenical partner but the ecumenical partner par excellence? There are three kinds of reasons: historical, theological and practical - of which in most discussion only the historical and theological are mentioned since the third sort - what I term the 'practical' - takes us into areas of potential controversy among Western Catholics themselves.

The historical reasons for giving preference to Orthodoxy over all other separated communions turn on the fact that the schism between the Roman church and the ancient Chalcedonian churches of the East is the most tragic and burdensome of the splits in historic Christendom if we take up a universal rather than merely regional, perspective. Though segments of the Church of the Fathers were lost to the Great Church through the departure from Catholic unity of the Assyrian (Nestorian) and Oriental Orthodox (Monophysite) churches after the Councils of Ephesus (431) and Chalcedon (451) respectively, Christians representing the two principal cultures of the Mediterranean basin where the Gospel had its greatest flowering - the Greek and the Latin - lived in peace and unity with each other, despite occasional stirrings and some local difficulties right up until the end of the patristic epoch.

That epoch came to its climax with the Seventh Ecumenical Council, Nicaea II, in 787, the last Council Catholics and Orthodox have in common, and the Council which, in its teaching on the icon, and notably on the icon of Christ, brought to a triumphant close the series of conciliar clarifications of the Christological faith of the Church which had opened with Nicaea I in 325.

The iconography, liturgical life, Creeds and dogmatic believing of the ancient Church come down to us in forms at once Eastern and Western; and it was this rich unity of patristic culture, expressing as it did the faith of the apostolic community, which was shattered by the schism between Catholics and Orthodox, never (so far) to be repaired. And let me say at this point that Church history provides exceedingly few examples of historic schisms overcome, so if history is to be our teacher we have no grounds for confidence or optimism that this most catastrophic of all schisms will be undone. 'Catastrophic' because, historically, as the present pope has pointed out, taking up a metaphor suggested by a French ecclesiologist, the late Cardinal Yves Congar: each Church, West and East, henceforth could only breathe with one lung.

No Church could now lay claim to the total cultural patrimony of both Eastern and Western Chalcedonianism - that is, the christologically and therefore triadologically and soteriologically correct understanding of the Gospel. The result of the consequent rivalry and conflict was the creation of an invisible line down the middle of Europe. And what the historic consequences of that were we know well enough from the situation of the former Yugoslavia today.

After the historical, the theological. The second reason for giving priority to ecumenical relations with the Orthodox is theological. If the main point of ecumenism, or work for the restoration of the Church's full unity, were simply to redress historic wrongs and defuse historically generated causes of conflict, then we might suppose that we should be equally - or perhaps even more - nterested in addressing the Catholic-Protestant divide. After all, there have been no actual wars of religion - simply as such - between Catholics and Orthodox, unlike those between Catholics and Protestants in sixteenth century France or the seventeenth century Holy Roman Empire.

But theologically there cannot be any doubt that the Catholic Church must accord greater importance to dialogue with the Orthodox than to conversations with any Protestant body. For the Orthodox churches are churches in the apostolic succession; they are bearers of the apostolic Tradition, witnesses to apostolic faith, worship and order - even though they are also, and at the same time, unhappily undered from the prima sedes, the first see. Their Fathers and other ecclesiastical writers, their liturgical texts and practices, their iconographic tradition, these remain loci theologici - authoritative sources - to which the Catholic theologian can and must turn in his or her intellectual construal of Catholic Christianity. And that cannot possibly be said of the monuments of Anglican, Lutheran, Reformed or any other kind of Protestantism.

To put the same point in another way: the separated Western communities have Christian traditions - in the plural, with a small 't' - which may well be worthy of the Catholic theologian's interest and respect. But only the Orthodox are, along with the Catholic Church, bearers of Holy Tradition - in the singular, with a capital 'T', that is, of the Gospel in its plenary organic transmission through the entirety of the life - credal, doxological, ethical - of Christ's Church.

There is for Catholics, therefore, a theological imperative to restore unity with the Orthodox which is lacking in our attitude to Protestantism - though I should not be misinterpreted as saying that there is no theological basis for the impulse to Catholic-Protestant rapprochement for we have it in the prayer of our Lord himself at the Great Supper, 'that they all may be one'. I am emphasising the greater priority we should give to relations with the Orthodox because I do not believe the optimistic statement of many professional ecumenists to the effect that all bilateral dialogues - all negotiations with individual separated communions - feed into each other in a positive and unproblematic way.

It would be nice to think that a step towards one separated group of Christians never meant a step away from another one, but such a pious claim does not become more credible with the frequency of its repeating. The issue of the ordination of women, to take but one particularly clear example, is evidently a topic where to move closer to world Protestantism is to move further from global Orthodoxy - and vice versa.

This brings me to my third reason for advocating ecumenical rapport with Orthodoxy: its practical advantages. At the present time, the Catholic Church, in many parts of the world, is undergoing one of the most serious crises in its history, a crisis resulting from a disorienting encounter with secular culture and compounded by a failure of Christian discernment on the part of many people over the last quarter century - from the highest office holders - to the ordinary faithful. This crisis touches many aspects of Church life but notably theology and catechesis, liturgy and spirituality, Religious life and Christian ethics at large. Orthodoxy is well placed to stabilise Catholicism in most if not all of these areas.

Were we to ask in a simply empirical or phenomenological frame of mind just what the Orthodox Church is like, we could describe it as a dogmatic Church, a liturgical Church, a contemplative Church, and a monastic Church - and in all these respects it furnishes a helpful counter-balance to certain features of much western Catholicism today.

Firstly, then, Orthodoxy is a dogmatic Church. It lives from out of the fullness of the truth impressed by the Spirit on the minds of the apostles at the first Pentecost, a fullness which transformed their awareness and made possible that specifically Christian kind of thinking we call dogmatic thought.

The Holy Trinity, the God-man, the Mother of God and the saints, the Church as the mystery of the Kingdom expressed in a common life on earth, the sacraments as means to humanity's deification - our participation in the uncreated life of God himself: these are the truths among which the Orthodox live, move and have their being.

Orthodox theology in all its forms is a call to the renewal of our minds in Christ, something which finds its measure not in pure reason or secular culture but in the apostolic preaching attested to by the holy Fathers, in accord with the principal dogmata of faith as summed up in the Ecumenical Councils of the Church.

Secondly, Orthodoxy is a liturgical Church. It is a Church for which the Liturgy provides a total ambience expressed in poetry, music and iconography, text and gesture, and where the touchstone of the liturgical life is not the capacity of liturgy to express contemporary concerns legitimate though these may be in their own context), but, rather, the ability of the Liturgy to act as a vehicle of the Kingdom, our anticipated entry, even here and now, into the divine life.

Thirdly, Orthodoxy is a contemplative Church. Though certainly not ignoring the calls of missionary activity and practical charity, essential to the Gospel and the Gospel community as these are, the Orthodox lay their primary emphasis on the life of prayer as the absolutely necessary condition of all Christianity worth the name.

In the tradition of the desert fathers, and of such great theologian-mystics as the Cappadocian fathers, St Maximus and St Gregory Palamas, encapsulated as these contributions are in that anthology of Eastern Christian spirituality the Philokalia, Orthodoxy gives testimony to the primacy of what the Saviour himself called the first and greatest commandment, to love the Lord your God with your whole heart, soul, mind and strength, for it is in the light of this commandment with its appeal for a God-centred process of personal conversion and sanctification - that all our efforts to live out its companion commandment (to love our neighbour as ourself) must be guided.

And fourthly, Orthodoxy is a monastic Church, a Church with a monastic heart where the monasteries provide the spiritual fathers of the bishops, the counsellors of the laity and the example of a Christian maximalism. A Church without a flourishing monasticism, without the lived 'martyrdom' of an asceticism inspired by the Paschal Mystery of the Lord's Cross and Resurrection, could hardly be a Church according to the mind of the Christ of the Gospels, for monasticism, of all Christian life ways, is the one which most clearly and publicly leaves all things behind for the sake of the Kingdom.

Practically speaking, then, the re-entry into Catholic unity of this dogmatic, liturgical, contemplative and monastic Church could only have the effect of steadying and strengthening those aspects of Western Catholicism which today are most under threat by the corrosives of secularism and theological liberalism.

To be continued ...
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According to this article Dan Brown actually believes the stuff he wrote about Jesus & Mary Magdalene -- being married, living long life, having children -- in his outrageously best selling novel, The Da Vinci Code.

Yet, here's ...

WHAT THE EXPERTS SAY

"It astonishes me and worries me that so many people believe these lies. It misrepresents [the] church as a murderous institution."
Cardinal Bertone Tarcisio, Archbishop of Genoa

"This is deadly poison in the garb of candy. It undermine's people's faith and people are easy prey."
Dr Peter Flint, world expert on Biblical sources

"Lousy history. Anybody who knows anything about first-century history will see that this underlying material is laughable."
Rt Rev Dr Tom Wright, theologian and Bishop of Durham

"It's very unpleasant, everything scooped out of the trash cans of history."
Rev Paul Raoumanet, pastor of Saint-Sulpices in Paris, which features in the novel

More H E R E.
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There have always been people without judgment but this is the first era in which being nonjudgmental is considered good -- though how anything can be considered good if you are nonjudgmental is another puzzle.

-- Thomas Sowell
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As Bill hits the Evangelism trail, remember to put your "H" sticker on your car window. (Or should that be "R" for Rodham?)

Because she believes abortion should be safe, legal and rare, Hillary has worked for years for programs that reduce the number of unwanted pregnancies through expansion of family planning, including easier access to emergency contraception. She joined members of congress in protesting Bush Administration guidelines for treating rape victims which do not mention emergency contraception. She voted in favor of providing our women in the armed services access to abortion in American hospitals overseas, and supports legislation to make insurance plans treat family planning like any other prescription drug.

More, if you must, H E R E.


No doubt Gigi the gushing & budding abortionist will vote for Hil.
God help me.
Caution: The above link describes Gigi's first experiences as a killer abortionist.

A while back, I wrote a piece on the struggles of the ministry (here). On another site, SM Hutchins wrote a piece about antagonists in church that is so very true; worth your time. He followed that up with a piece called Lying in Church, another worthy rumination.

And, speaking of Touchstone, this article, "What We Lose When We Forget What Sex is For" by J. Budziszewski, is fabulous. Fabulous!
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When God created the dog, He said: "Sit all day by the door of your house and bark at anyone who comes in or walks past. For this, I will give you a life span of twenty years."

The dog said: "That's a long time to be barking. How about only ten years and I'll give you back the other ten?"

So God agreed.

Next, God created the monkey and said: "Entertain people, do tricks, and make them laugh. For this, I'll give you a twenty-year life span."

The monkey said: "Monkey tricks for twenty years? That's a pretty long time to perform. How about I give you back ten like the Dog did?"

And God agreed.

God then created the cow and said: "You must go into the field with the farmer all day long and suffer under the sun, have calves and give milk to support the farmer's family. For this, I will give you a life span of sixty years."

The cow said: "That's kind of a tough life you want me to live for sixty years. How about twenty and I'll give back the other forty?"

And God agreed again.

Finally, God created man and said: "Eat, sleep, play, marry and enjoy your life. For this, I'll give you twenty years." But man said: "Only twenty years? Could you possibly give me my twenty, the forty the cow gave back, the ten the monkey gave back, and the ten the dog gave back; that makes eighty, okay?"

"Okay," said God, "You asked for it."

So that is why the first twenty years we eat, sleep, play and enjoy ourselves. For the next forty years we slave in the sun to support our family. For the next ten years we do monkey tricks to entertain the grand-children. And for the last ten years we sit on the front porch and bark at everyone.

Life has now been explained to you.

Edited from a FWD from my Mom :)
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Of course it's in Asheville.
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While on vacation, I took the latest book on Anna Akhmatova, The Word that Causes Death's Defeat -- Poems of Memory, by Nancy K. Anderson. Tsarskoe Selo (now Pushkin) was Akhmatova's favorite place. She loved life, and writing, there. This book is full of historical facts, particularly how the Communists imprisoned, tortured and killed poets. The book is not, however, a "page turner" fit for the beach and, being on vacation, I decided to buy some good ol' Pulp.

Super Walmart, coast of North Carolina, is not exactly Barnes & Noble. The only book they stocked that really caught my eye was The Romanov Prophecy by Steve Berry. I felt a bit guilty as I carried it to check-out. I mean, I did write all those words critical of Dan Brown's The Da Vinci Code. And here I was buying a book within the same genre. But, not really. "The Romanov Prophecy" deals with a conspiracy surrounding the heir to the throne of Nicholas II -- not the Lord of all creation!

It begins with a prophecy by Rasputin and carries a black lawyer from the South, Miles Lord, on a journey around the globe in search of the descendants of the last Tsar as Russia prepares to reestablish the monarchy. It's a thrilling read, but it scared me a bit. Not, mind you, the writing so much as the coincidences. "The Romanov Prophecy" begins at Tsarskoe Selo. Fine. No biggie. It turns out that the main character resides in Atlanta, but was reared in South Carolina. Okay. Sort of gave me a "homey" feeling. It doesn't mention Akhmatova or her contemporaries by name. But it does, several times, speak of the maltreatment and murder of poets. Then, about midway through the novel (dealing with Rasputin, the Tsarina, Alexei, etc), I turned on TV to find the History Channel broadcasting a show about the same. (At the time, I'd forgotten that the anniversary of the Royals' death, 7/17, was approaching.) I told my wife, "This is weird, first there's the Tsarskoe Selo connection between the two books, now, just as I'm reading about this very thing, this on the History Channel".

But it was to get even weirder. You see, I live in Asheville, Hendersonville actually, and went to college in a small town called Boone, North Carolina. Most people have heard of Asheville. Not so many, Hendersonville. Boone? Really.

Anyway, this from page 302 of "The Romanov Prophecy" ...

In the center of the screen was Asheville, a cross of dark red lines emanating in four directions, signifying Interstates 40 and 26. To the north were towns like Boone, Green Mountain, and Bald Creek. To the south were Hendersonville and the South Carolina-Georgia border. Maggie Valley and Tennessee lay to the west, and Charlotte loomed off to the east. He studied the Blue Ridge Parkway, snaking a path to the northeast from Asheville to the Virginia line. The towns carried interesting names, Sioux, Bay Book, Chimney Rock, Cedar Mountain. Then, just north of Asheville, south of Boone, near Grandfather Mountain, he saw it.

Now, ya'll, come on! If you're familiar with this area (I'm not sure of the veracity of all those locales), you gotta love it. This is a book about Russians. Russian Royals! And here I was, vacationing on the North Carolina coast, reading two books set at Tsarskoe Selo -- and one of them practically listing my street address!

It was a good read. I recommend it: "The Romanov Prophecy" by Steve Berry. ($4.88 @ Walmart.) So good in fact, that I encouraged my wife -- born Amy, chrismated Elizabeth -- to read it. I'd already told her of all the coincidences. We were on our way home when from the passenger seat she said: "Oh wow. Look!"

The book was dedicated ... "To Amy and Elizabeth."

That does it! Steve Berry owes me money!

Therapy!

A visit!

Something!
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Here are some lovely photos of the Cathedral of Epiphany in Diocese of Irkutsk of the Russian Orthodox Church (Moscow Patriarchate), Siberia. These were sent to me by the Rector of the Cathedral, Father Rodion (who visits this Blog). Enjoy!



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Rule One: If misfortune strikes you, first of all address God, and open your heart to Him and tell Him all about your suffering. Many of us sin when we share our desperate condition with others in order to make them feel sorry for us. The One we forget is God. He is the last on the list of those to whom we complain and whom we ask for help. By doing it out of order, we turn order into chaos.

Short Instructions on How to Overcome Depression by Prelate John, Metropolitan of Tobolsk.

Thanks to FWD from Fr Josiah Trenham
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Testing this theory, perhaps if I use the words Review, Orthodox, Christian, Harry Potter, Half Blood Prince -- should I remove the commas? -- my hits will multiply.

Like Fr John, I used to be opposed to the Harry Potter books. Now, views from B16 aside (has the Pope read them?), I've even recommended the Harry Potter books to help folks learn about spiritual warfare. A friend, Fr Mark, encouraged me to just read the first book. As a latecomer, I was privileged to read all five Harry Potter books within a month or so. It just goes to show ... when some folks convert, they really go nuts. Here's a fellow convert that has written a couple books on Harry Potter and Christian imagery. John Granger believes, as I do, that you might be able even to find God in the Potter series.

BTW, John Granger is making the media rounds. Here's excerpts from an email about the same:

I am very happy to report that Reader John Granger ... was interviewed on the nationwide "Paula Zahn Show" on CNN last evening (Friday, July 15), along with the writer and commentator Michael O'Brien, the outspoken critic of the Harry Potter books.

In balanced, intelligent, and careful statements about the Harry Potter books, John pointed out the religious symbolism in them, the Christian imagery that the author employs, the folly of fundamentalistic reactions to the books, and the fact that they have not sparked interest in the occult, which interest is, in fact, thankfully decreasing dramatically in the U.S. of late.

Mr. O'Brien cited the effects of the Harry Potter books on an increase in interest in the occult among the young, which both John and Paula Zahn contradicted, pointing out that the studies cited by O'Brien are in fact the inventions of Protestant fundamentalists who are using the Harry Potter issue to further their somewhat narrow religious agendum. Ms. Zahn noted that the author of the series calls herself a Christian, says that she does not believe in magic or the occult, and emphatically rejects any talk of her promoting interest in them. John's comments reinforced this point.

I think that John presented himself in a non-confrontational, very dignified, and quite sophisticated manner. Though he was not representing the Church and, of course, made no mention of his religious affiliation, he is certainly to be commended by all of us for a very fine interview.

The issue which John discussed is not an issue which should cause division among Orthodox (there is, after all, ample room for a number of views on the issue), and I think that John's very perceptive comments went a long way towards placing the diversity of thought and opinion among Orthodox observers in a context that sheds light on the broader issues that we should keep in mind, as thinking Christians formed in Patristic moderation, in approaching controversial contemporary matters such as the Harry Potter books.

Then again, I don't own the current book, Harry Potter and the Half Blood Prince, yet. So if you're looking for a new book review on the new Harry Potter book, Harry Potter and the Half Blood Prince, you'll have to go elsewhere.

Did I mention Harry Potter?
Orthodox Christian?
Half Blood Prince?
Review?
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by Frederica Mathewes-Green

"The need is felt to join forces and spare no energies" to renew dialogue between Catholic and Orthodox Christians, said Pope Benedict XVI. In comments to delegates of the Patriarch of Constantinople on June 30, the pope explained that "the unity we seek is neither absorption nor fusion, but respect for the multiform fullness of the Church."

Outsiders may wonder: Why don't those two venerable denominations just kiss and make up? From the outside, they look a lot alike. Each church claims roots in earliest Christian history. The dispute that split them is a thousand years old. Isn't it time to move on?

It is my own Orthodox brethren who appear to be the cranky partners. Catholics have been making friendly overtures for more than a decade now. Pope John Paul II even said that the extent of papal power-over which the two churches split in the 11th century-could be "open to a new situation." Both churches hold as ideal a united body with Rome as "first among equals." Yet the Orthodox drag their feet, sometimes seeming downright rude. A Catholic friend tells me that the attitude seems to be: "Take this olive branch and shove it."

The Orthodox Church is smaller and less powerful, so we don't get much opportunity to explain how things seem from our perspective. But it comes down to two words: "unity" and "chaos."

From a Roman Catholic perspective, unity is created by the institution of the church. Within that unity there can be diversity; not everyone agrees with official teaching, some very loudly. What holds things together is membership. This kind of unity makes immediate sense to Americans: Whatever their disagreements, everyone salutes the flag, and all Catholics salute, if not technically obey, Rome's magisterium.

When Roman Catholics look at Orthodoxy, they don't see a centralized, global institution. Instead, the church appears to be a jumble of national and ethnic bodies (a situation even more confused in the U.S. as a result of immigration). To Catholics, the Orthodox Church looks like chaos.

But from an Orthodox perspective, unity is created by believing the same things. It's like the unity among vegetarians or Red Sox fans. You don't need a big bureaucracy to keep them faithful. Across wildly diverse cultures, Orthodox Christians show remarkable unity in their faith. (Of course there are plenty of power struggles and plain old sin, but the essential faith isn't challenged.) What's the source of this common faith? The consensus of the early church, which the Orthodox stubbornly keep following. That consensus was forged with many a bang and dent, but for the past millenium major questions of faith and morals have been pretty much at rest in the Eastern hemisphere.

This has not been the case in the West. An expanded role for the pope was followed by other theological developments, even regarding how salvation is achieved. In the American church, there is widespread upheaval. From the Orthodox perspective, the Catholic Church looks like chaos.

This is hard for Catholics to understand; for them, the institution of the church is the main thing. If the church would enforce its teachings, some adherents say, there would be unity. The Orthodox respond: But faith must be organic. If you have to force people to it, you've already lost the battle; that wouldn't be unity at all.

So we've got two different definitions of "unity." Is "unity" membership in a common institution or a bond of shared belief? The Orthodox take their cue from Christ's prayer to his Father, "that they all may be one, even as we are one." What kind of unity do the Father and the Son have? They are not held together by an outside force; they are one in essence and have a common mind. If we are "partakers of the divine nature," as St. Peter said, then, the Orthodox believe, we'll participate in that mind. That's what makes us the "body of Christ," the church.

Thus the Orthodox hesitate at a phrase like the pope's "multiform fullness." Catholic diversity makes it easy for Catholics to embrace us: When they look at us, they see the early church. We fit right in. But when the Orthodox look at Catholics, we see an extra thousand years of theological development, plus rebellion in the pews. What kind of unity do Catholics have, at present, that we could enter?

There are plenty of good reasons for the Orthodox and Roman Catholic churches to talk. Discussion clears away misunderstanding, and common causes can benefit from the energies of both churches. But we can't be fully united until we agree on what "unity" means.
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The Missuz and I have gone on wonderfully flat walks this week. Old knees, used to the mountains, have enjoyed!

This is the man I spent most of my day with -- shown here examining a sandflea.

The life of a soon-to-be eleven year old.

So, on the way to Ripley's Aquarium, Basil was counting his money. He had $20 that his grandmother had given him. He asked, "Dad, will I have any money left after buying my ticket to the aquarium?" I said, "Yes, but you won't have enough to pay my admission". He said, "That's okay". So I played along all the way till we parked the car -- at which point he unbuckled his seatbelt and said, "Bye, Dad!" When I didn't say anything, the seven year old said, "See you later, Dad. Okay?" I said, "Okay, son, see ya". And he was gone! Mind you, this is a HUGE place, big parking lot. I slowly got out and followed him from a distance. Eventually he looked back and saw me, saying: "Are you coming, Dad?" I said, "Is that okay?" "I guess so," he said.

Here's Basil touching the back of a horseshoe crab.

Here's the flipside of the HS crab. In person it looks like a space alien composed of multiple shrimp.

Here's the reason we came. Basil is fascinated by the Titanic. They have a whole exhibit on the ship. This pic shows the dimensions of the Titanic compared with those of the ice cube it hit.

The aquarium is really cool. An underwater tunnel. My camera's chip filled up -- which is probably just as well ... otherwise I'd have been snapping pics instead of enjoying the view.

This big boy, about my size, followed Basil and I -- directly above our heads -- for about 5 minutes.

Ripley's Aquarium, Myrtle Beach. Got kids? Better go! (If they let you.)

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