Fr Robert Taft advocates ecumenical scholarship & theology as a new approach to restore communion among the churches of East and West

taft.jpgThe
Roman Catholic and Eastern Orthodox churches should own up to their
past misdeeds and work to restore communion, according to Archimandrite Robert F.
Taft, SJ.

Fr. Taft, a Jesuit priest of the New England Province and professor emeritus of the history of Byzantine Liturgy at the Pontifical
Oriental Institute in Rome, said that the rift between the churches was
sustained primarily by offensive actions–not theological differences.
He delivered “Perceptions and Realities in Orthodox-Catholic Relations
Today,” on June 28 at Fordham University.

“The main problem that we Catholics and Orthodox face in our ecumenical
dialogue is not doctrine but behavior,” Fr. Taft said. “The issue is
not that Catholics and Orthodox do not know how to pray and believe and
live Christianity in the right and true apostolic way. The problem is
that we do not know how to act.”

He
pointed to Catholic “uniatism”–aggression against another church–as a
major problem blocking fruitful dialogue between the religions. He
added that although the Orthodox faith has been victimized, it also
refuses to admit its own misdeeds.

Fr. Taft advocated a system of “ecumenical scholarship and theology”–a
new way to study Christian tradition that seeks to reconcile and unite,
rather than to confute and dominate. To accomplish this, the Catholic
and Orthodox churches must recognize one another as historic apostolic
sister churches, he said.

The
point of this new ecumenical theology is not that Catholics and
Orthodox never disagree. “What it does mean, is that at the official
level, disagreements can be discussed truthfully and courteously,
without invective, rudeness, and slander,” Fr. Taft said. [Fordham
University]

Dolan in Syria and Lebanon: the deep sacred roots of the churches, places and people in the story of our redemption

CNEWA Syria 2010.jpegAs bishop, I am told, you are asked to sit on boards and be a voice for causes that you may not have too much interest in or knowledge of. While to the new Archbishop Dolan’s portfolio as the archbishop of New York, he is the chairman of the board of the Catholic Near East Welfare Association (CNEWA) and is learning lots of new and beautiful things about the Church in other parts of the world. He made a recent trip to the Middle East with members of the governing board which opened his eyes to a new reality of what it is like to be an Eastern Christian. John Cardinal Foley, Grand Master of the Equestrian Order of Holy Sepulchre of Jerusalem accompanied the CNEWA board. The archbishop learned the beautiful horizons of the East and the limits thereof.

Read Archbishop Dolan’s reflections on his visit to the Middle East last week. I found it interesting and insightful and I hope it does the same for you.
I am going to be shameless here. When I was at the Catholic Information Service at the Knights of Columbus I commissioned my friend, Father Steven Hawkes-Teeples, SJ, professor Theology at the Oriental Institute in Rome to write a booklet on basics of Eastern Christianity. The old booklet just didn’t serve the needs of our readers and something more up-to-date was needed, especially since Catholic Church has more than one expression of herself. The booklet, The Eastern Christians and Their Churches, is worth a thorough read.

Bartholomew takes on critics of dialog, establishes Orthodox concern for Church unity

I’ve provided here excerpts of Bartholomew I’s Patriarchal and Synodal Encyclical, published on the Sunday of Orthodoxy (February 21, 2010). The letter was not only published under the name of Patriarch Bartholomew, but it was signed by 12 other bishops. The Patriarch is obviously trying to calm the irrational fears stirred up by some extreme Orthodox thinkers. No doubt there are significant, well-crafted –though ludicrous–objections to the dialogic process between the churches.

 

Catholics have their own irrational critics of the ecumenical movement, but I think there is sometimes good reason for the ecumenical leaders to pay attention to thoughtful criticism. I think we have been saddled with misguided “ecumenists” who capitulate to others some substantial matters like the nature of truth, morals, the sacred Liturgy, dogma, ecclesiology, teaching authority, etc.

 

But with this patriarchal letter, Bartholomew sets the stage for thinking intelligently and faithfully in an effort to work toward unity among Christians, without which the Christian witness to Christ as Lord and Savior and the sacramentality of the Church is weakened. There are matters raised by the critics that need to be dealt with directly, like: To what end do the dialogues aim? Is full, visible unity possible, or are we wasting our time? Can a selective reading of history be set aside and real scholarship emerge to shed light on historical events and gestures and theological reflection? How do we discern the work of the Holy Spirit in the dialogues? Are truth claims made by the Churches (Rome and Constantinople) accurate and faithful to the Lord? Are the bishops obstructionists or men of good will?

 

Funny, this letter will be read by the Catholic world on the ancient feast of the Chair of Peter on who whose witness we rely on for Christian unity. Would that the irony might be an opportunity for more concrete expressions unity of life in Christ. What Bartholomew says of the Orthodox Church is applicable to the Roman Church. Emphasis is mine.

 

May Saint Peter and Saint Andrew with Mary, Mother of God, pray for us. 

 

Bartholomew I.jpgWith a sense of duty and responsibility, despite its hurdles and problems, as the First-Throne Church of Orthodoxy, the Ecumenical Patriarchate cares about protecting and establishing the unity of the Orthodox Church, in order that with one voice and in one heart we may confess the Orthodox faith of our Fathers in every age and even in our times. For, Orthodoxy is not a museum treasure that must be preserved; it is a breath of life that must be transmitted and invigorate all people. Orthodoxy is always contemporary, so long as we promote it with humility and interpret it in light of the existential quests and needs of humanity in each historical period and cultural circumstance.

 

To this purpose, Orthodoxy must be in constant dialogue with the world. The Orthodox Church does not fear dialogue because truth is not afraid of dialogue. On the contrary, if Orthodoxy is enclosed within itself and not in dialogue with those outside, it will both fail in its mission and no longer be the “catholic” and “ecumenical” Church. Instead, it will become an introverted and self-contained group, a “ghetto” on the margins of history. This is why the great Fathers of the Church never feared dialogue with the spiritual culture of their age – indeed even with the pagan idolaters and philosophers of their world – thereby influencing and transforming the civilization of their time and offering us a truly ecumenical Church.

 

Today, Orthodoxy is called to continue this dialogue with the outside world in order to provide a witness and the life-giving breath of its faith. However, this dialogue cannot reach the outside world unless it first passes through all those that bear the Christian name. Thus, we must first converse as Christians among ourselves in order to resolve our differences, in order that our witness to the outside world may be credible. Our endeavors for the union of all Christians is the will and command of our Lord, who before His Passion prayed to His Father “that all [namely, His disciples] may be one, so that the world may believe that You sent me.” (John 17.21) It is not possible for the Lord to agonize over the unity of His disciples and for us to remain indifferent about the unity of all Christians. This would constitute criminal betrayal and transgression of His divine commandment.

 

It is precisely for these reasons that, with the mutual agreement and participation of all local Orthodox Churches, the Ecumenical Patriarchate has for many decades conducted official Panorthodox theological dialogues with the larger Christian Churches and Confessions. The aim of these dialogues is, in a spirit of love, to discuss whatever divides Christians both in terms of faith as well as in terms of the organization and life of the Church.

 

These dialogues, together with every effort for peaceful and fraternal relations of the Orthodox Church with other Christians, are unfortunately challenged today in an unacceptably fanatical way – at least by the standards of a genuinely Orthodox ethos – by certain circles that exclusively claim for themselves the title of zealot and defender of Orthodoxy. As if all the Patriarchs and Sacred Synods of the Orthodox Churches throughout the world, who unanimously decided on and continue to support these dialogues, were not Orthodox. Yet, these opponents of every effort for the restoration of unity among Christians raise themselves above Episcopal Synods of the Church to the dangerous point of creating schisms within the Church.

 

In their polemical argumentation, these critics of the restoration of unity among Christians do not even hesitate to distort reality in order to deceive and arouse the faithful. Thus, they are silent about the fact that theological dialogues are conducted by unanimous decision of all Orthodox Churches, instead attacking the Ecumenical Patriarchate alone. They disseminate false rumors that union between the Roman Catholic and Orthodox Churches is imminent, while they know well that the differences discussed in these theological dialogues remain numerous and require lengthy debate; moreover, union is not decided by theological commissions but by Church Synods. They assert that the Pope will supposedly subjugate the Orthodox, because they latter submit to dialogue with the Roman Catholics! They condemn those who conduct these dialogues as allegedly “heretics” and “traitors” of Orthodoxy, purely and simply because they converse with non-Orthodox, with whom they share the treasure and truth of our Orthodox faith. They speak condescendingly of every effort for reconciliation among divided Christians and restoration of their unity as purportedly being “the pan-heresy of ecumenism” without providing the slightest evidence that, in its contacts with non-Orthodox, the Orthodox Church has abandoned or denied the doctrines of the Ecumenical Councils and of the Church Fathers.

 

Beloved children in the Lord, Orthodoxy has no need of either fanaticism or bigotry to protect itself. Whoever believes that Orthodoxy has the truth does not fear dialogue, because truth has never been endangered by dialogue. By contrast, when in our day all people strive to resolve their differences through dialogue, Orthodoxy cannot proceed with intolerance and extremism. You should have utmost confidence in your Mother Church. For the Mother Church has over the ages preserved and transmitted Orthodoxy even to other nations. And today, the Mother Church is struggling amid difficult circumstances to maintain Orthodoxy vibrant and venerable throughout the world.

Archbishop Job of the Orthodox Church in America: RIP at 63

Archbishop Job.jpgLast week the Lord called to Himself Orthodox
Church of America’s Archbishop Job. After a serious of religious services in Illinois, Ohio and Pennsylvania, where he was buried. Since hearing of the archbishop’s sudden death of pulmonary embolism, I’ve kept +Job in prayer, and I urge you to do the same.


Archbishop Job was a talented, spiritual
and a man of great humanity. His spiritual sons all testify to the beauty of
his person. Born of a bi-Church family (Catholic & Orthodox), young Richard John was baptized Catholic and later, for serious reasons, was received into the Orthodox Church. The Archbishop’s father rejected his son for many years but reconciled. Through the years he developed the skills of writing liturgical music and icons and was an acclaimed pastor of souls. Before returning to his home city of Chicago as bishop in 1992, Job served the Orthodox faithful of New England beginning in 1983 when he was ordained a bishop at 37 years old.

I was struck by the person and ministry of +Job a number of years ago and was saddened by
his death. The Archbishop’s bio can be read here and his obit here.

Let us pray.

O God of spirits and of all
flesh, Who has trampled down death; You have overthrown the devil and have
given Life to Your world: now give rest, Lord, to the soul of Your departed
servant Archbishop Job, in a place of light, a place of refreshment and a place
of repose, where there is no sickness, sighing nor sorrow.  As You are a
Good God, Who loves mankind, pardon every sin, which he has committed, whether
by word or by deed or by thought, for there is no man who lives and has not sinned. 
You alone are sinless, Your Righteousness is Eternal and Your Word is
Truth.  For You are the Resurrection, the Life and the Repose of your
newly presented servant, Archbishop Job, Christ our God and we give glory,
together with Your Father, Who is Eternal and Your All-Holy, Good and
Life-Creating Spirit, now and ever and unto the ages of ages. Amen!

May his memory be eternal!

Speculation of East-West Reunion is too premature


Met. John of Pergamon.jpg

Metropolitan
John Zizioulas of Pergamon sent a letter to the Archbishop of Greece and to all
Metropolitans of the Church of Greece reflecting on their acerbic and
uninformed opinion regarding theological dialogue with the See of Rome. Rigid adherence to one’s opinion is sinful. Metropolitan John is a consequential theologian and therefore I think his
insight matters. Clearly one gets the impression he distrusts imprudent public
speculation as to when and how a “reunion of the Orthodox and Catholic Churches”
is to take place. A too hopeful stance is unrealistic and does not account for
the continued dogmatic, ecclesiological differences yet to be resolved. One
wonders if the Catholic theologians and media people actually do their homework
or whether clichés is all they know. There is reason to believe we want to see partial reality.

Your Eminence,

Given that much turmoil has
been unduly created by certain circles, on the subject of the official
theological Dialogue between Orthodox and Roman Catholics, and that views have
also been expressed, which often range between inaccuracy and open falsehood
and slander, I am hereby addressing Your affection in order to clarify the
following:

1. The aforementioned theological Dialogue does not constitute a
concern of the Ecumenical Patriarchate, and much less, that of a specific
person, but is something that is taking place upon the decision of all the
autocephalous and autonomous Orthodox Churches without exception. Specifically
with regard to the present period of the Dialogue, during which the undersigned
has the co-chairmanship from the Orthodox side, the agreement of all the
Orthodox Churches for the continuation of the Dialogue has been recorded in
Memoranda signed by the venerable Primates of the Orthodox Churches, which are
hereto attached in photocopy.  As Your Eminence will see when reading
these Memoranda, even the most holy Church of Greece – and in fact with a
Synodical decision – has admitted that “despite the existing difficulties,
which spring from the provocative activities of Unia to the detriment of the
flock of the Orthodox Church, the said Theological Dialogue must
continue.”  Consequently, those opposed to the said theological
Dialogue are doubting and judging pan-Orthodox decisions, which have been
reached synodically. By claiming solely as their own the genuine conscience of
Orthodoxy, these people are in essence doubting the Orthodoxy not only of
certain persons – as they misguidedly insist – but of the very Primates and
sacred Synods of all the most holy Orthodox Churches.

2. The same things apply
in the case of the said Dialogue.  We are informed that a certain
professor in his letter to the Reverend Hierarchs is censuring the topic of
primacy as a chosen topic for the theological Dialogue, and believes that the
Dialogue should be concerning itself with other matters.  But the said
professor is either ignorant of, or indifferent to, the fact that – again – the
topic of the Dialogue was decided on at a pan-orthodox level. The attached
Memoranda, signed by all the Primates of the Orthodox Churches, testify to and
verify this.  The most holy Church of Greece thus accepts that “this
discussion (regarding Unia) can, for the sake of facilitating the course of the
Dialogue, be conducted within the framework of ecclesiology through the prism
of the primacy”.  This is precisely what we normally intend to do,
during the forthcoming discussion of the subject “The Primacy during the
2nd Millennium”, which is also when Unia first appeared. The remaining
topics that the said professor referred to will by no means be overlooked by
the Dialogue. However, during the present phase, as decided at an
inter-orthodox level from the beginning of the Dialogue, the focal point of the
discussion is Ecclesiology. It is duly respected and legitimate, for the said
professor – or anyone else – to have a different point of view, but it is
inadmissible to be crying out that Orthodoxy is in danger because the Primates
who are shepherding Her do not share his opinion.  Where are we heading as
a Church, my Reverend holy brother?

3. It is being propagated very falsely and
conspiringly
that the signing of the union of the Churches is imminent! A
professor emeritus of Theology, who is well known for his ill-will towards my
person, had visited a Hierarch of the Church of Greece and had told him that he
knew with certainty (!) that the union had already been signed (in Ravenna!)
and that the relative announcement was a matter of time!!!  Clergy and
laity have approached me and asked me if it is true that the union is to be
signed in Cyprus, in October!  Obviously, a feeling of unrest is being
attempted among the people of God through this behaviour, with unpredictable
consequences for the unity of the Church.  However, those who are
disseminating these things are fully aware (as long as they have not been
blinded by empathy, fanaticism or a mania for self-projection), firstly, that
the ongoing theological Dialogue has yet to span an extremely long course,
because the theological differences that have accumulated during the one
thousand years of division are many; and secondly, that the Committee for the
Dialogue is entirely unqualified for the “signing” of a union, given
that this right belongs to the Synods of the Churches.
  Therefore, why all
the misinformation? Can’t the disseminators of these false “updates”
think of what the consequences will be for the unity of the Church?  «He
who agitates (God’s people) shall bear the blame, whoever he may be» (Galatians
5:10).

Your Eminence,

The responsibility of all of us, and mostly of the
bishops who have been appointed by God to cater to the safeguarding of the
canonical unity of their flock, is an immense one.

What is being jeopardized is
ecclesiological: What is the authority and the prestige of Conciliar decisions?
Do we conform to the Conciliar decisions as we are already doing – and being
attacked for doing so – or do we conform to the “zealots” of
Orthodoxy?
  Can there be an Orthodoxy and Dogmas without any Conciliar
rulings?

We ask you to please place yourself on the matter, before we are led
to a complete demerit of Conciliar decisions, and before Your flock
disintegrates because of negligence on our part.

In humility and in awareness
of episcopal responsibility, we submit the above to Your affection and judgment
and remain, 

in Athens the 26th of September 2009

With Respect, honour and love
in the Lord

+ John of Pergamon

Orthodox Co-Chairman of the Committee for the
Theological Dialogue between Orthodox and Roman Catholics

Catholics and Orthodox unite? Solidarity possible?

Good question. Not a question that you hear with any degree of seriousness in the Church among the “middle management” and met with wonder among the laity. In the recent past tensions have been fired up in various circles. The question of unity among the Catholics and Orthodox has been the lightening rod between the two churches for a long time. One can’t forget the tensions over the establishment of Catholic dioceses in Russia or the refusal of the previous Russian Patriarch to allow John Paul II to visit Russia and the walking out of high level theological discussions of the Orthodox, etc. Now none of this is meant to point figures at any one church official or way of proceeding as much as it is to remember recent history and to note where we have come in a short span of time.

In a recent visit of the new head of ecumenical relations of the Russian Orthodox Church, Archbishop Hilarian, to Pope Benedict, this question of closer union has been raised.
Watch the H2O News video clip.

Build Together the City of God, Pope says to Catholic & Orthodox

The
following is the text Benedict XVI sent to Cardinal Walter Kasper, president of
the Pontifical Council for Promoting Christian Unity, on the occasion of the
11th Inter-Christian Symposium, which began today in Rome.

Through you,
venerable brother, in your capacity as president of the Pontifical Council for
Promoting Christian Unity, I have the pleasure and joy of sending a warm and
auspicious greeting to the organizers and participants of the 11th
Inter-Christian Symposium, promoted by the Franciscan Institute of Spirituality
of the Pontifical University Antonianum and by the Aristotle Orthodox
Theological Faculty of Thessalonica, planned in Rome from Sept. 3-5.

I am happy
first of all for this initiative of fraternal encounter and exchange on the
common aspects of spirituality, which is beneficial for a closer relationship
between Catholics and Orthodox. In fact, these Symposiums, which began in 1992,
address important and constructive topics for reciprocal understanding and unity
of intention. The fact that it takes place alternatively in a territory of
Catholic or Orthodox majority also allows for real contact with the concrete,
historical, cultural and religious life of our Churches.

In particular, this
year you wished to organize the Symposium in Rome, city that offers all
Christians indelible testimonies of history, archaeology, iconography,
hagiography and spirituality, strong stimulus to advance toward full communion
and above all, the memory of the Apostles Peter and Paul, Protothroni, and of
so many martyrs, ancient witnesses of the faith. Of them, St. Clement of Rome
wrote that “suffering … many insults and torments, they became a most
beautiful example for us” (Cf. Letter to the Corinthians, VI,1).

St Augustine bishop.jpg

The topic
chosen for the next meeting: “St. Augustine in the Western and Eastern
Tradition” — argument intended to be developed in collaboration with the
Patristic Institute Augustinanum — is most interesting to reflect further on
Christian theology and spirituality in the West and in the East, and its
development. The Saint of Hippo, a great Father of the Latin Church, is, in
fact, of fundamental importance for theology and for the West’s very culture,
whereas the reception of his thought in Orthodox theology has revealed itself
to be rather problematic
.

Hence, to know with historical objectivity and
fraternal cordiality the doctrinal and spiritual riches that make up the
patrimony of the Christian East and West, is indispensable not only to
appreciate them, but also to promote better reciprocal appreciation among all
Christians
.

Therefore, I express cordial wishes that your Symposium is fruitful
in that it discovers doctrinal and spiritual convergences that are useful to
build together the City of God, where his children can live in peace and in
fraternal charity, based on the truth of the common faith
. I assure you of my
prayer for this end, asking the Lord to bless the organizers and the
institutions they represent, the Catholic and Orthodox speakers and all the participants.
May the Grace and peace of the Lord be in your collaborators and in your minds!

In Castel Gandolfo,

August 28, 2009

Benedictus PP. XVI

Archbishop Demetrios Chair in Orthodox Theology and Culture, at Fordham Univ


Abp Demetrios.jpgThe President of Fordham University, Fr. Joseph M. McShane, S.J. announced Tuesday Feb. 17, a Jaharis Family Foundation gift establishing the Archbishop Demetrios Chair in Orthodox Theology and Culture as part of the Orthodox Christian Studies Program of this renowned Roman-Catholic Jesuit University.

 

The announcement came at the conclusion of the Sixth Annual Orthodoxy in America Lecture given this year by Fr. Stanley Harakas, ThD, who is the Archbishop Iakovos Professor of Orthodox Theology Emeritus at Holy Cross Greek Orthodox School of Theology. Fr. Harakas’ topic “The Future of Orthodox Christianity in America: A Normative Approach” captivated his diverse audience of academics, clergymen, students and laymen. He outlined the threats and pitfalls but also the opportunities of the social and cultural reality in America and suggested ways of what we need to do and ought to do, as Orthodox.

 

Following the lecture President McShane announced the establishment of the Archbishop Demetrios Chair in Orthodox Theology and Culture through a generous donation of two million dollars by the Jaharis Family Foundation. Fr. McShane welcomed Michael and Mary Jaharis as he expressed his great joy and gratitude. He further said that naming the chair after Archbishop Demetrios is a most deserving honor and that the University was “thrilled that his name (the Archbishop’s) and the name of the Jaharis family will forever be associated with Fordham.”