From his first words on the evening of his election, Pope Francis has offered incredibly positive signs towards the Orthodox Church. His language about the Church of Rome gives hope that he might, just might, view the papacy and its exercise in a way that Orthodox could embrace.
Should that indeed turn out to be the case, would we be ready to accept it?
19 March 2013
17 March 2013
Invitation to Pilgrimage
I have been rereading Elisabeth Behr-Sigel's biography of Lev Gillet, better known as A Monk of the Eastern Church.
When I worked in Cambridge, I wanted to make a pilgrimage to his grave in London. I didn't manage to do it before I left the Institute.
Gillet, if you do not know of him, was a saintly, complex, prophetic man whose life embodied the hopes and disappointments in the search for the unity of the Church in the twentieth century. His importance has only increased since his death in 1980.
Reading again the life of Fr. Lev has rekindled my desire to make that pilgrimage.
Anyone interested in coming on pilgrimage with me?
When I worked in Cambridge, I wanted to make a pilgrimage to his grave in London. I didn't manage to do it before I left the Institute.
Gillet, if you do not know of him, was a saintly, complex, prophetic man whose life embodied the hopes and disappointments in the search for the unity of the Church in the twentieth century. His importance has only increased since his death in 1980.
Reading again the life of Fr. Lev has rekindled my desire to make that pilgrimage.
Anyone interested in coming on pilgrimage with me?
16 March 2013
Pope Francis I
First on a practical note: last week my Twitter account was hacked. My apologies for any phishing messages you received. I changed my password, hope that solves the problem. Please let me know if you continue to get spammed from my account. Last but not least, thanks again to all who alerted me.
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I was not surprised at the difference in the responses of the Ecumenical Patriarchate and the Patriarchate of Moscow to the election of Pope Francis I. If you haven't yet seen the news, Bartholomew will attend the Mass of installation (I need to look up the Latin title; "installation" doesn't sound quite right), along with Metropolitan John (Zizioulas) and if I remember right, the archbishops (Ecumenical Patriarchate) of Argentina and Italy.
In terms of the dialogue between Rome and Constantinople, the Patriarch's attendance is a huge sign, as is the attendance of Metropolitan John. Some commentators are saying that it's the first time since the Great Schism that a Patriarch of Constantinople has attended a new Pope's inaugural Mass. I'm not sure ... after the lifting of the mutual anathemas did the Patriarch at the time attend those of John Paul I, John Paul II, or Benedict XVI?
When I heard the announcement that the new Pope had taken the name Francis, I immediately thought of Seraphim of Sarov. Both saints are commonly seen as representatives of a "spirituality of light." How might Orthodox and Catholics here in Finland live in new ways together - in that Light?
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I was not surprised at the difference in the responses of the Ecumenical Patriarchate and the Patriarchate of Moscow to the election of Pope Francis I. If you haven't yet seen the news, Bartholomew will attend the Mass of installation (I need to look up the Latin title; "installation" doesn't sound quite right), along with Metropolitan John (Zizioulas) and if I remember right, the archbishops (Ecumenical Patriarchate) of Argentina and Italy.
In terms of the dialogue between Rome and Constantinople, the Patriarch's attendance is a huge sign, as is the attendance of Metropolitan John. Some commentators are saying that it's the first time since the Great Schism that a Patriarch of Constantinople has attended a new Pope's inaugural Mass. I'm not sure ... after the lifting of the mutual anathemas did the Patriarch at the time attend those of John Paul I, John Paul II, or Benedict XVI?
When I heard the announcement that the new Pope had taken the name Francis, I immediately thought of Seraphim of Sarov. Both saints are commonly seen as representatives of a "spirituality of light." How might Orthodox and Catholics here in Finland live in new ways together - in that Light?
10 March 2013
08 March 2013
Convergence vs. consensus
Like Baptism, Eucharist and Ministry, the new Faith and Order text on the Church is a convergence document, not a consensus. In other words, it articulates a point the churches have reached in their dialogue: a point at which they are ready to send their work forward to their members for further reflection and comment. It does not represent agreement.
The challenge now is to get the member churches to reflect and comment on this text in a way that stimulates critical, constructive thought on the Church today. We Orthodox have insisted on the visible unity of the Church; how can we convince our fellow pilgrims on the way that this visible unity is as essential as we say it is?
The challenge now is to get the member churches to reflect and comment on this text in a way that stimulates critical, constructive thought on the Church today. We Orthodox have insisted on the visible unity of the Church; how can we convince our fellow pilgrims on the way that this visible unity is as essential as we say it is?
07 March 2013
A new convergence text on ecclesiology
Is this the first convergence text since Baptism, Eucharist and Ministry (1982)? Could be. In any event, this is a major document whose appearance couldn't be more timely. I'll have more after I've read it through.
02 March 2013
More on ecclesial reflection
A bit more on what I said yesterday about reflecting on the church in this transitional period.
Obviously, the main means of participating in another church's process of discernment is prayer. It may seem odd to speak of the prayer of Orthodox Christians as "participation" in the discernment leading to the election of a new Pope. However, our koinonia (however incomplete due to our sin) in the Spirit makes it possible. Not only possible, but necessary as an expression of love in Christ.
Second, this period of waiting (especially emphasized as it is by its taking place during Great Lent) ought to move us Orthodox to deep reflection on the church, our common life, our mission, where we fail to embody in our ecclesial structures the fullness of God's love and the giftedness of all who are baptized into Christ.
Obviously, the main means of participating in another church's process of discernment is prayer. It may seem odd to speak of the prayer of Orthodox Christians as "participation" in the discernment leading to the election of a new Pope. However, our koinonia (however incomplete due to our sin) in the Spirit makes it possible. Not only possible, but necessary as an expression of love in Christ.
Second, this period of waiting (especially emphasized as it is by its taking place during Great Lent) ought to move us Orthodox to deep reflection on the church, our common life, our mission, where we fail to embody in our ecclesial structures the fullness of God's love and the giftedness of all who are baptized into Christ.
01 March 2013
In sede vacante
What an odd, transitional feeling there is in the air at the moment. The beginning of March here in southwestern Finland brings hints of spring borne on the breezes blowing over the crusted, dirty snow. The See of Rome is now vacant, and the world waits for the announcement of a new occupant of the Throne of Peter.
I'm uncomfortable with calling this period an "interregnum," as some bloggers I've read have. My discomfort is shared by not a few Catholic theologians who have reminded their readers recently that the Bishop of Rome is the successor of a fisherman, not an emperor or king.
Whatever we call this in-between time, we can use this Lenten time to join our Catholic sisters and brothers in reflecting on the church, its mission, and its form in the world - the face it shows in the world. What happens in the coming days will assuredly affect us Orthodox as well. How can we most lovingly and humbly join in the ecclesial self-reflection happening now?
I'm uncomfortable with calling this period an "interregnum," as some bloggers I've read have. My discomfort is shared by not a few Catholic theologians who have reminded their readers recently that the Bishop of Rome is the successor of a fisherman, not an emperor or king.
Whatever we call this in-between time, we can use this Lenten time to join our Catholic sisters and brothers in reflecting on the church, its mission, and its form in the world - the face it shows in the world. What happens in the coming days will assuredly affect us Orthodox as well. How can we most lovingly and humbly join in the ecclesial self-reflection happening now?
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