This reflection follows the first on the sign of the cross.
The following two videos give insights from the Orthodox perspective.
Tag Archive for 'orthodox'
Bosco & Katharine Jefferts Schori
I was able to be present when Presiding Bishop Katharine Jefferts Schori was welcomed at a Powhiri at Te Hui Amorangi O Te Waipounamu hosted by Bishop John Gray. This was followed by a wonderful meal. [photo: Alistair Kinniburgh]
Presiding Bishop Katharine went on to the historic St Michael and All Angels (the pro-cathedral before the cathedral was built) and preached there for Evensong. She wore her mitre. The New Zealand Film Commission has bought the rites rights to the movie Mitregate 3D. Peter Jackson is rumoured to be interested in directing. Weta Workshop will provide the mitres and other required liturgical millinarian accoutrements. Naomi Watts has already indicated she is interested in playing Presiding Bishop Katharine. Richard Harris, will, of course, play the Archbishop of Canterbury, but if he is not available Peter Jackson may bring back King Kong himself to once again act opposite Naomi Watts.
Mitregate was first prophesied by Bishop David Anderson. In his weekly message to Anglican Mainstream, on June 11, he devoted more than two thirds of his text to clergy vesture and other accoutrements (he will be sought out as an adviser for Weta Workshop to make sure all is kosher orthodox). One third of his message was expressing concern that his regular supplier for over 40 years of the Pontiff (sic!) 3 Acetate collar “has either gone out of business or stopped making them”. He will let avid followers of Anglican Mainstream know if he finds an alternative supplier. More than a third of his message is concerned that Presiding Bishop Katharine should not wear a mitre when in England. A week later Bishop David is horrified that Presiding Bishop Katharine didn’t go out and purchase a new black shirt, “If you look closely, you also see a red-purple bishop’s shirt under the overvestment (sic.).”
Above: Presiding Bishop Katharine at Salisbury (England) pre-mitregate
Above: Presiding Bishop Katharine in Southwark cathedral June 13 complying with the Archbishop of Canterbury’s requirement to not wear a mitre. “It is bizarre; it is beyond bizarre.”
Apparently under the Overseas Clergy Act (remember that the Church of England is a State Church, the Archbishop of Canterbury is a state appointment), Presiding Bishop Katharine was allowed to function as a priest but not as a bishop. This, while there is no Anglican certainty that a bishop is still a priest (until further discussion I continue to hold that a bishop is not a priest, a priest is not a deacon, etc).
St Paul also wrote about this controversy relatively recently, and the departure of the Archbishop of Canterbury from Bible-believing Christianity: “Any woman who prays or prophesies with her head uncovered disgraces her head – it is one and the same thing as having her head shaved. For if a woman will not cover her head, then she should cut off her hair; but if it is disgraceful for a woman to have her hair cut off or to be shaved, she should cover her head. For this reason a woman ought to have a symbol of authority on her head, because of the angels.” (1 Cor 11)
Bishops Katharine Jefferts Schori & John Gray
Above: At St Michael and All Angels “For this reason a woman ought to have a symbol of authority on her head, because of the angels.” (1 Cor 11:10) [photo: Alistair Kinniburgh]
Mitregate – the official trailer of the movie!
Anglican cap tip to Significant truths
Powhiri – a welcome ceremony
Te Waipounamu – South Island of New Zealand
More on the welcome at Te Waipounamu
The sermon preached at St Michael and all Angels
More millinarianism
Daughter of Mitregate – the sequel
Bishops Mary Grey-Reeves, Michael Perham, & Gerard Mpango
Above: following Mitregate, on June 20, Bishop Mary Grey-Reeves, Bishop of El Camino Real, presided at the eucharist (head covered) in Gloucester Cathedral. The Bishop of Gloucester, Michael Perham, is a noted liturgical scholar. Bishop Mary Grey-Reeves is being approached to see if she will play herself in the sequel. The Wachowskis are interested in doing the sequel if it can be filmed in Sydney and include a car chase and a bullet time sequence of Bishop Mary Grey-Reeves putting her mitre on. Archbishop Peter Jensen is being approached to play Bishop Michael Perham. He may be predestined for this part.
UPDATE (June 29): A significant Naomi Watts site has taken up the story.
Note: Today is NOT “Easter Saturday”. Easter Saturday is next Saturday, April 10 2010. Easter Monday is April 5 (not last Monday), Easter Tuesday is April 6, etc.
Christ descended to the dead
A reading from an ancient homily for Holy Saturday
What is happening? Today there is a great silence over the earth, a great silence, and stillness, a great silence because the King sleeps; the earth was in terror and was still, because God slept in the flesh and raised up those who were sleeping from the ages. God has died in the flesh, and the underworld has trembled.
Truly he goes to seek out our first parent like a lost sheep; he wishes to visit those who sit in darkness and in the shadow of death. He goes to free the prisoner Adam and his fellow-prisoner Eve from their pains, he who is God, and Adam’s son.
The Lord goes in to them holding his victorious weapon, his cross. When Adam, the first created man, sees him, he strikes his breast in terror and calls out to all: ‘My Lord be with you all.’ And Christ in reply says to Adam: ‘And with your spirit.’ And grasping his hand he raises him up, saying: ‘Awake, O sleeper, and arise from the dead, and Christ shall give you light.
‘I am your God, who for your sake became your son, who for you and your descendants now speak and command with authority those in prison: Come forth, and those in darkness: Have light, and those who sleep: Rise.
‘I command you: Awake, sleeper, I have not made you to be held a prisoner in the underworld. Arise from the dead; I am the life of the dead. Arise, O man, work of my hands, arise, you who were fashioned in my image. Rise, let us go hence; for you in me and I in you, together we are one undivided person.
‘For you, I your God became your son; for you, I the Master took on your form; that of slave; for you, I who am above the heavens came on earth and under the earth; for you, man, I became as a man without help, free among the dead; for you, who left a garden, I was handed over to Jews from a garden and crucified in a garden.
‘Look at the spittle on my face, which I received because of you, in order to restore you to that first divine inbreathing at creation. See the blows on my cheeks, which I accepted in order to refashion your distorted form to my own image.
‘See the scourging of my back, which I accepted in order to disperse the load of your sins which was laid upon your back. See my hands nailed to the tree for a good purpose, for you, who stretched out your hand to the tree for an evil one.
`I slept on the cross and a sword pierced my side, for you, who slept in paradise and brought forth Eve from your side. My side healed the pain of your side; my sleep will release you from your sleep in Hades; my sword has checked the sword which was turned against you.
‘But arise, let us go hence. The enemy brought you out of the land of paradise; I will reinstate you, no longer in paradise, but on the throne of heaven. I denied you the tree of life, which was a figure, but now I myself am united to you, I who am life. I posted the cherubim to guard you as they would slaves; now I make the cherubim worship you as they would God.
“The cherubim throne has been prepared, the bearers are ready and waiting, the bridal chamber is in order, the food is provided, the everlasting houses and rooms are in readiness; the treasures of good things have been opened; the kingdom of heaven has been prepared before the ages.
Almighty, ever-living God, whose Only-begotten Son descended to the realm of the dead, and rose from there to glory, grant that your faithful people, who were buried with him in baptism, may, by his resurrection, obtain eternal life.
Reflection on Great and Holy Saturday
by the Rt. Rev. Protopresbyter Alexander Schmemann
Great and Holy Saturday is the day on which Christ reposed in the tomb. The Church calls this day the Blessed Sabbath.
The great Moses mystically foreshadowed this day when he said:
God blessed the seventh day.
This is the blessed Sabbath.
This is the day of rest,
on which the only-begotten Son of God rested from all His works . . . .
(Vesperal Liturgy of Holy Saturday)
By using this title the Church links Holy Saturday with the creative act of God. In the initial account of creation as found in the Book of Genesis, God made man in His own image and likeness. To be truly himself, man was to live in constant communion with the source and dynamic power of that image: God. Man fell from God. Now Christ, the Son of God through whom all things were created, has come to restore man to communion with God. He thereby completes creation. All things are again as they should be. His mission is consummated. On the Blessed Sabbath He rests from all His works.
THE TRANSITION
Holy Saturday is a neglected day in parish life. Few people attend the Services. Popular piety usually reduces Holy Week to one day — Holy Friday. This day is quickly replaced by another — Easter Sunday. Christ is dead and then suddenly alive. Great sorrow is suddenly replaced by great joy. In such a scheme Holy Saturday is lost.
In the understanding of the Church, sorrow is not replaced by joy; it is transformed into joy. This distinction indicates that it is precisely within death the Christ continues to effect triumph.
TRAMPLING DOWN DEATH BY DEATH
We sing that Christ is “. . . trampling down death by death” in the troparion of Easter. This phrase gives great meaning to Holy Saturday. Christ’s repose in the tomb is an “active” repose. He comes in search of His fallen friend, Adam, who represents all men. Not finding him on earth, He descends to the realm of death, known as Hades in the Old Testament. There He finds him and brings him life once again. This is the victory: the dead are given life. The tomb is no longer a forsaken, lifeless place. By His death Christ tramples down death.
THE ICON OF THE DESCENT INTO HADES
The traditional icon used by the Church on the feast of Easter is an icon of Holy Saturday: the descent of Christ into Hades. It is a painting of theology, for no one has ever seen this event. It depicts Christ, radiant in hues of white and blue, standing on the shattered gates of Hades. With arms outstretched He is joining hands with Adam and all the other Old Testament righteous whom He has found there. He leads them from the kingdom of death. By His death He tramples death.
Today Hades cries out groaning:
“I should not have accepted the Man born of Mary.
“He came and destroyed my power.
“He shattered the gates of brass.
“As God, He raised the souls I had held captive.”
Glory to Thy cross and resurrection, O Lord!
(Vesperal Liturgy of Holy Saturday)
THE VESPERAL LITURGY
The Vespers of Holy Saturday inaugurates the Paschal celebration, for the liturgical cycle of the day always begins in the evening. In the past, this service constituted the first part of the great Paschal vigil during which the catechumens were baptized in the “baptisterion” and led in procession back into the church for participation in their first Divine Liturgy, the Paschal Eucharist. Later, with the number of catechumens increasing, the first baptismal part of the Paschal celebration was disconnected from the liturgy of the Paschal night and formed our pre-paschal service: Vespers and the Divine Liturgy of St. Basil the Great which follows it. It still keeps all the marks of the early celebration of Pascha as baptismal feast and that of Baptism as Paschal sacrament (death and resurrection with Jesus Christ — Romans 6).
On “Lord I call” the Sunday Resurrectional stichira of tone 1 are sung, followed by the special stichiras of Holy Saturday, which stress the death of Christ as descent into Hades, the region of death, for its destruction. But the pivotal point of the service occurs after the Entrance, when fifteen lessons from the Old Testament are read, all centered on the promise of the Resurrection, all glorifying the ultimate Victory of God, prophesied in the victorious Song of Moses after the crossing of the Red Sea (”Let us sing to the Lord for gloriously has He been glorified”), the salvation of Jonah, and that of the three youths in the furnace.
Then the epistle is read, the same epistle that is still read at Baptism (Romans 6:3-11), in which Christ’s death and resurrection become the source of the death in us of the “old man,” the resurrection of the new, whose life is in the Risen Lord. During the special verses sung after the epistle, “Arise O God and judge the earth,” the dark Lenten vestments are put aside and the clergy vest in the bright white ones, so that when the celebrant appears with the Gospel the light of Resurrection is truly made visible to us, the “Rejoice” with which the Risen Christ greeted the women at the grave is experienced as being directed to us.
The Liturgy of St. Basil continues in this white and joyful light, revealing the Tomb of Christ as the Life-giving Tomb, introducing us into the ultimate reality of Christ’s Resurrection, communicating His life to us, the children of fallen Adam.
One can and must say that of all services of the Church that are inspiring, meaningful, revealing, this one — the Vespers and Liturgy of St. Basil the Great on the Great and Holy Saturday — is truly the liturgical climax of the Church. If one opens one’s heart and mind to it and accepts its meaning and its light, the very truth of Orthodoxy is given by it, the taste and the joy of that new life which shown forth from the grave.
In the icon the cross is the axis of the world.
It is the Tree of Life. Golgotha is presented as the site of Adam’s burial. The skull represents that. The blood of Christ flows onto humanity represented by Adam and Eve. The cross echoes the tree from which
Adam and Eve ate. You are welcome and invited to add your own reflections in the comments.
Nick Vujicic was born 4 December 1982 in Melbourne, Australia, to a devout Serbian Orthodox family. He lacks both arms and legs, and has two small feet, one of which has two toes. Victoria state law forbade him from attending a mainstream school because of his physical disability. But he overcame this and then was bullied. He grew extremely depressed, and by the age of 8, started contemplating suicide. After begging God to grow arms and legs, Nick eventually began to realize that his accomplishments were inspirational to many, and began to thank God for being alive.
Now Nick is a preacher, a motivational speaker and the director of Life Without Limbs, an organization for the physically disabled. He regularly gives speeches on disability and hope. He holds a degree with a double major in Accounting and Financial Planning. He has spoken to over two million people so far, in twelve countries on four continents.
The post on balancing East and West in our Christian devotion was received with much enthusiasm. Here is a beautiful example of chanting by nuns in a Monastery of northern Greek Mainland (Hsuxastirio Timiou Prodromou Akritoxoriou Sidirokastrou Serron). The Hymn is an extract from a book called “Theotokario” and it is dedicated to the Theotokos, Mary. It is usually chanted in Greek monasteries during the afternoon (after Vespers). The pictures of the video come from a different monastery of Northern Greece (Giannitsa/Pella, Iera Moni Agiou Georgiou Anudrou).
The Episcopal Church’s Executive Council has been looking at statistics of declining attendance. Peter Carrell and Episcopal Cafe are two places drawing attention to the report. My first degree is in Mathematics – my first comment is take the greatest of care in interpreting statistics, it is not for nothing that we speak of “Lies, damned lies, and statistics.” Secondly, from a missional perspective, there is a particular mindset that comes with focusing on church-centred statistics. We generally gather no statistics of the number of people we serve or care for. Certainly it is beneficial to have more people within the Christian community in order to help those outside it – but there is not necessarily a direct correlation between numbers in the worshipping community and numbers of people being cared for outside worship.
Mary Frances Schjonberg reports:
The Episcopal Church’s Executive Council heard here Feb. 21 that church membership and Sunday attendance continued to decline in 2008, but also heard a call for the church to promote knowledge of the characteristics of growing congregations.
During his statistic-laden hour-long report, Kirk Hadaway, the church’s program officer for congregational research, told the council that congregations grow when they are in growing communities; have a clear mission and purpose; follow up with visitors; have strong leadership; and are involved in outreach and evangelism.
Congregations decline, he said, when their membership is older and predominantly female; are in conflict, particularly over leadership and where worship is “rote, predictable and uninspiring.”
Those who put a particular spin on TEC’s declining numbers need to take note that “the most recent trend of declining membership began in 2000 and 2001, “long before the actions of General Convention 2003.”
I already see the response suggesting that women should stay home in order to help the church to grow! My own (clearly limited) personal experience is that when I visit a community the quality of attention paid to music, to the sermon, to welcoming, to the worship including the environment can often all be easily improved and doing so would be a significant step towards having visitors desire to return. Whatever draws someone to visit a worshipping community – that need has to be met. Hence, worship cannot be too tightly themed or we will exclude visitors. Sermons need to address our emotions, our minds, and have a point we are able to put into practice in our concrete, everyday lives. The regular congregation needs encouragement and possibly formation how to welcome newcomers and visitors and make them feel comfortable, welcomed, and with their desire to return nurtured. All this is not difficult. It is just too often not done, thought about, talked about.
My hackles were raised at blaming worship that is “rote, predictable and uninspiring.” The other side of seeing worship as “rote” is seeing it as “by heart”. Worship “by heart” has been the Judaeo-Christian tradition for at least 3,000 years. I would like to see the peer-reviewed statistical evidence that there is a correlation between “rote, predictable” worship and causality of decline. I have participated in plenty of “rote, predictable” worship, from Taize, through great cathedrals, to China, and the heart of Zaire, where there is clearly no correlation to declining numbers. The danger of linking “uninspiring” to “rote and predictable” is it feeds a prejudice that in order to grow numerically in our “new context” we need to abandon the liturgical tradition of Roman Catholicism, Anglicanism, Orthodoxy, etc. Nothing, IMO, is further from the truth. In this context it is worth noting the recent announcement that the proportion of Roman Catholics worldwide has increased. IMO we need training and formation as leaders and communities to celebrate worship that is “by heart, common worship, and inspiring.”
It interests me that Peter Carrell suggests complaints that “TEC’s declining stats may, at times, be hidden from sight.” This from a province that has for nearly two decades collected no statistics provincially, and where decline is often in the most surprising places (eg. the self-described “Evangelical” diocese of Nelson). In a province which clearly suffers from the idolatory of incessant novelty (”We used ashes last year, what can we do differently for Ash Wednesday this year?”), about as far from “rote and predictable” worship as any Anglican province is able to get, it would certainly be fascinating if it could be demonstrated that we have the formula for numerical growth! I suspect, however, that we would find similar, if not more alarming decline in the NZ province highlighting my contention that there is no statistical link to liturgical worship but that the causes need to be sought elsewhere.
Last week a flight from New York to Louisville was diverted to Philadelphia when the flight crew saw a 17-year-old Orthodox Jew wearing a pair of tefillin (phylacteries) while praying. The flight attendant asked for, and received an explanation. Nonetheless, fearing a terrorist attack, police, officials from the FBI, and Transportation Security Administration stormed the plane, at gunpoint ordered everyone to put their hands up, and handcuffed the lad.
Jesus, it seems had tassels on the four corners of his outer robe (Mt. 9:20; 14:36; Mk. 6:56; Lk. 8:44), Jesus most probably wore tefillin (phylacteries) while praying, and almost certainly the Pharisees who disputed with him would have worn them all the time. Is this your image of Jesus? And if not, why not? Do we make Jesus into our own image, forgetting that he would feel pretty much at home in contemporary Jewish or Eastern Orthodox worship, and might feel a bit out of place in the “non-liturgical” worship that maybe most of those on the plane are used to?
It fascinates me, that as I was looking on the web for an image of Jesus wearing tefillin to add to this post: I could not find a single one {other than this one by (the Jewish) Chagall}. I asked my 46,000 followers on twitter. Not one of them could find an image of Jesus wearing tefillin either. Reinforcing the point of my above paragraph.
And if (as Christians) we don’t recognise the tefillin (phylacteries) from our interest in Jesus (and at least our reading of Matthew’s Gospel), what about our knowledge, respect, and understanding of other great World Faiths, not least the Jewish religion? Jews regularly wear tefillin (phylacteries) on planes flying into New York from Israel. New York is well known for its large, significant Jewish population. Surely knowing about Jewish prayer practice is an essential part of well-educated general knowledge?
In this video, Shmuly Tennenhaus demonstrates how one might pray using tefillin on an aeroplane without frightening ignorant passengers and crew. As always, beneath good humour is a serious point. Enjoy.
Kippah/zuchetto/yarmulke tip to Seven whole days
“When I use a word,” Humpty Dumpty said, in rather a scornful tone, “it means just what I choose it to mean — neither more nor less.”
“The question is,” said Alice, “whether you can make words mean so many different things.” Through the Looking Glass, by Lewis Carroll
I think the word “orthodox” might be in trouble. Let’s try and save it from losing its meaning.
I am seeing a lot of people calling themselves “orthodox” Christians and using the term to put down others as “unorthodox”, “heterodox”. But actually I don’t think these particular people should be allowed to use the term “orthodox” – as they are changing its meaning (and hence emptying its meaning IMO). They are perfectly welcome and free to start a new movement, start a number of new movements, but these particular people are not orthodox – there is a perfectly good word for them: they are homodox.
Orthodox, first of all, means “right worship” (ortho – right; dox – like doxology – worship). If you call yourself orthodox, at the very least it should mean that most Christians for the first 1500 years or so of Christian history should be able to walk into your worship and pretty much feel at home. Augustine, Teresa, Ambrose, Luther, Francis, Hildegard, Basil, Julian, Justin, etc. should be able to walk into your worship and recognise you are following a lectionary inherited from the Synagogue, have the basic shape of worship inherited from the earliest church, a Eucharistic Prayer, and responses that go back to the Last Supper and beyond, to a thousand years or so earlier…
Orthodox, would also mean, right beliefs. At the very least that would surely be affirming the important doctrines and disciplines of the seven ecumenical councils of the united church of the first thousand years or so. Should that not include the church’s structure that along with its liturgy and scriptures evolved fairly quickly in the earliest period of the church under the guidance of the Holy Spirit. (Some might call themselves “orthodox” but could probably not name the councils, let alone state anything they teach, or justify why they reduce them to, for example, four, or claim to hold to them but would balk at, for example, calling Mary “Theotokos”)
Homodox means “having the same opinion”. Many people who are misusing, abusing the term “orthodox” are in fact not orthodox at all, they are homodox (let me preempt the comment now: it does not mean worshipping gays 
) They want everyone to think exactly like them (yes, often particularly about gays). Orthodox can cope with diversity, do not need everyone to agree about everything, celebrate diversity, honour difference: In necessariis unitas, in non-necessariis libertas, in utrisque caritas. (In essentials, unity; in non-essentials, liberty; in all things, charity.)
So next time you see someone putting down others, and calling themselves “orthodox”, pause, check whether they really are orthodox or whether that word is being abused and emptied of its meaning. And then, if they pause momentarily from their tirade, and you have even an inkling they might be prepared to listen to someone else, take a deep breath and very politely tell them they aren’t orthodox but homodox. Of course if they listen to you, and are prepared to change their mind,… maybe they aren’t.
This is text is part of a larger piece written and read by Molly Sabourin, a freelance writer focusing on issues of family, faith, and community. She is an Orthodox Christian, a wife, and a mother of four. The whole piece is worth a read/listen to. I am grateful to Fr Michael Marsh for pointing me to this video. He writes, “Although it offers an Orthodox answer I think this video also represents The Episcopal Church and the Anglican Communion at our best – when we return to our patristic roots.” Molly Sabourin’s fuller text includes
Within seven to ten pages we were to document the details of our personal conversion, to narrate the story of our salvation. Not being a recovering drug addict, formally promiscuous or atheistic, I was clearly at a disadvantage from the start. It would be tricky, I knew, to contrive some sort of compelling chronicle out of, “Once when I was four, I invited Jesus into my heart. The end.” The truth of the matter was, I had no “before” and “after” just a perpetually seamless habit of belief. …
By the time I was my kids’ age I was convicted most wholeheartedly that the process of my salvation was complete. Parents looked on adoringly as my fellow Sunday school classmates and I recited with the stutters and stammers our scriptural promise:
“For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life.” John 3:16
Our roles now were that of “evangelizers”, telling others how to obtain what we, the believers, had already secured: a “get out of hell free” pass thanks to the sacrificial mercy of God and His only son. “My sins were pardoned and yours can be to, just repeat this simple prayer after me.” …I used to feel a lot of pressure to, upon every new introduction at school, at work, and at play. I could hardly absorb what a lost sinner was saying, so utterly and devotedly one tracked was my mind. How could I coolly, blithely, slip in a compelling reference to my savior? … What does one do when they are aching for more of Christ, yet their soul has been saved for good and now all they feel that is left is to procure the most relevant and effective means for outreach? What if you suspected that your “once saved, always saved” confidence was keeping you at arms length from the fullness of His presence?… I traveled centuries back in time to find the richness I’d hoped existed; I traded certainty for awe and perseverance. Salvation became as beginingless as God, Himself, as endless as infinity, as unlimited as His glory and as unownable as the firmament; I went from being finished to starting over.
Images of the grave in darkness are contrasted with the eternal light of Christ and underscored with the ancient Kiev chant, the Kontakion of the Departed, and the chimes and chant of the Orthodox monks in Ukraine.
Give rest, O Christ, to thy servant with thy saints:
where sorrow and pain are no more;
neither sighing but life everlasting.
Thou only art immortal, the creator and maker of man:
and we are mortal formed from the dust of the earth,
and unto earth shall we return:
for so thou didst ordain,
when thou created me saying:
“Dust thou art und unto dust shalt thou return.”
All we go down to the dust;
and weeping o’er the grave we make our song:
Alleluia, alleluia, alleluia.
It is worth adding some further reflections to the Vatican’s recent announcement of Anglican Personal Ordinariates. You may wish to read my post the end of the Anglican Communion first.
Firstly I want to highlight that, in my opinion, denominational boundaries are far far less significant than previously. Increasingly, it appears to me, denominational boundaries are no longer the primary “partitioning”. If one visualises denominational boundaries, for example, as vertical lines, then it seems to me that the horizontal lines are far more significant – where people receive support and encouragement from “evangelical”, or justice-focused, or environmentally-conscious, or contemplative, or liturgical – etc. And one finds those perspectives, with which one resonates, across denominations. The internet, of course, fits in with this “cafeteria style” spirituality.
Let us also not forget that, to most people on this planet, discussions about different denominations are as esoteric as debates about different perforation gauges on postage stamps. And we need to remember that these are people to whom we are called to bring the good news, and the way we live and model our unity and disunity will affect our ability to bring that good news.
Many have highlighted that some people genuinely will benefit from moving denominations. They will flourish, they will grow in holiness and be better suited in their new context to further God’s reign of love. We need to wish them Godspeed and encourage them. But there will be others who will essentially be as little suited in their new denomination as they were in their old – because of temperament or an inability to live within any constraints, be they Anglican on the one hand, or Roman Catholic on the other. [To be fair, those who encourage people to move denominations, with the understanding that some people suit one rather than another, tend to be of an Anglican perspective. To Roman Catholics, Anglicanism formally cannot even be categorised as a "church" but rather is referred to as an Ecclesial community]
Also let us not forget that the Anglican tradition has always been open to receiving members of the Roman Catholic denomination. In our own New Zealand Anglican binding liturgical formularies there is the allowance for communities to celebrate the whole Roman Catholic English (ICEL) Novus Ordo Mass as it is without alteration. The only concrete personal experience I have had since the Vatican announcement last week has been of a Roman Catholic priest seeking information on how to become a priest serving within Anglicanism (Note: Anglicans accept the validity of Roman Catholic orders and all other sacraments).
Ecclesiology
Anglican ecclesiology is essentially identical to Eastern Orthodox and Old Catholic ecclesiology in seeing the local Church centered on the bishop as “the catholic Church”, the full manifestation of the Body of Christ. This Episcopal or “Eucharistic Ecclesiology” (as it is often now termed) stands in contrast to Roman Catholic ecclesiology in which the local Church is a “particular Church” manifesting the universal, worldwide Church. In this Roman Catholic ecclesiology, such a local Church can only be considered “catholic” if it is a member, part, or portion of the universal Church, ie. in communion with Rome. Whereas the former approach sees each bishop as successor of Peter (where the bishop is there the catholic church is – Ignatius of Antioch et. al.), the latter has a universal bishop for the universal Church. It will be very interesting to see the document “The Role of the Bishop of Rome in the Communion of the Church in the First Millennium” when it is finally produced. (Please let me know when it does come out where one can find it online). One co-president of the commission, Metropolitan Ioannis Zizioulas of Pergamum, is well known for his exposition of “Eucharistic Ecclesiology.” The other, Cardinal Walter Kasper, president of the Pontifical Council for Promoting Christian Unity, was notable by his absence in the multiple press-conferences last week.
Many Roman Catholics are totally unaware that the Catholic Church has a great number of different rites (see here and here). In many of these rites priests are married. Since the 1980s there has been an “Anglican Use” within the Roman Rite. The pope granted some former Anglican and Episcopal clergy and their parishes the faculty of celebrating the sacramental rites according to slightly-altered Anglican forms. The new Apostolic Constitution, as I said, extends Anglican Use in an analogous way similar to what the Motu Proprio “Summorum Pontificum” did for the Latin Mass.
Within the Catholic Church anyone may attend any Catholic Church of any rite and receive the sacraments. It is no different than attending a different parish church in the same town. If you commit to a rite you can be married and ordained in that rite as a Catholic priest (if they have married priests). You would be “incardinated” in that rite. Eg. a Latin Catholic can join an Eastern rite, marry and be ordained. (Thanks for confirmation of this paragraph from Dr. William Ditewig).
The Vatican announcement came at the time the Church of England General Synod was working through issues about women bishops. It also came during the month-long meeting of Roman Catholic African bishops in Rome. Some Africans are seeking a relaxation of the Vatican’s celibacy rules. This is a no-go area for the current pope. While Anglican Use, with its non-celibate priests, is well-known in some countries, the African bishops were unaware of it. Its extension by the Apostolic Constitution caught them by surprise. Some suggest there was much muttering in the Vatican’s grand corridors. Others say that muttering is not only happening there.
It is my intention to continue this reflection in the future.
More on marriage and ordination
St Cyprian
Cyprian was martyred on 14 September 258. (September 14 is Holy Cross Day, so he is usually commemorated on a nearby open day – in USA RC that is today.)
Cyprian was born around 200 AD in North Africa. He was a prominent trial lawyer and teacher of rhetoric. Around 246 he became a Christian, and in 248 was chosen Bishop of Carthage. Early in the year 250 the Emperor Decius began strong measures against Christians. The first demand was that the bishops and officers of the church sacrifice to the emperor. The proconsul traveled to check the order was being carried out. Five commissioners for each town administered the edict. When the proconsul reached Carthage he discovered that Bishop Cyprian had fled and gone into hiding.
The church was very divided about how to react to the persecution. Some Christians stood firm in civil disobedience – refusing to sacrifice. Others gave in, submitting in word or in deed to the order of sacrifice and receiving a certificate called a “libellus”. We still have some of these certificates.
Those who did not like or approve of Cyprian said that his secret fleeing from Carthage showed he was a coward and unfaithful. Cyprian replied that he thought fleeing in this case was God’s will for him and that he could lead the church from his hiding place.
Persecution was extremely severe in Carthage, and many Christians gave in and sacrificed to the emperor. These were called lapsi. When the persecution died down the church now had a new problem: how to deal with the lapsi – those who had given in and sacrificed – when these lapsi now wanted to come and be members of the church again.
One Christian leader, called Novatus, allowed these lapsi who had sacrificed back into the church without any disciplining whatsoever. Another Christian leader called Novatian did the opposite. He would not allow them back into the church community at all.
A libellus
Cyprian held to a middle way – but you can see the Christian community was deeply divided again. Cyprian allowed the lapsi back into the Christian community, the church, after a suitable period of probation and penance, depending on the gravity of the denial. The story of the divisions gets even more complicated – but you get the basic idea.
Later there were other Christian divisions. Jesus didn’t leave behind a rule book and each time that new issues arose Christians weren’t really sure – they disagreed about what the appropriate response should be. The next big issue for Cyprian was whether the baptism in heretical groups was valid or not. Should people from those heretical groups be rebaptised or not.
During the reign of the Emperor Valerian, Carthage suffered a severe plague epidemic. Cyprian organized a program of medical relief and nursing of the sick, available to all residents. But the majority of Carthage’s citizens were convinced that the epidemic was the result of the wrath of the gods at the spread of Christianity. So another persecution against Christians arose. This time Cyprian did not flee. He was arrested, tried, and finally beheaded on 14 September 258.
Cyprian was an extensive writer. We still have many of his writings. In his book called On the Unity of the Catholic Church Cyprian stresses the importance of visible, concrete unity among Christians. He argued for a position that the fullness of the church – what he and others called the catholic church, the universal church – is present in the people gathered around their local bishop. That position has stayed the approach to church of the Eastern Orthodox church and of the Anglican Church. The fullness of the church, the church catholic, is present in the people led by the bishop.
We live in divided times. Churches are divided one from another – within denominations there is division. There is disagreement between Christians. Some would have us attempt to agree on every last detail before we can see ourselves as a community – a common unity. Listing off a catalogue of agreed beliefs rather than unity in God. The opposite is those who say that none of our beliefs matter at all. Can we find a middle way? Can we learn to respect difference, learn from difference AND at the same time hold to our primary convictions. Being too rigid we will snap under pressure, being too loose and supple we will be no support.
This is not only true within Christianity – but also beyond it. We live in a multi-faith, multi-cultural community and world. The date, September 11, is itself a reminder that the need to respectfully listen to each other is one of the world’s greatest needs – as is the need to be sure of our own convictions. Reflecting on the times of Cyprian still, IMO, has much to teach us.
Almighty God, who gave to your servant Cyprian boldness to confess the Name of our Savior Jesus Christ before the rulers of this world, and courage to die for this faith: Grant that we may always be ready to give a reason for the hope that is in us, and to suffer gladly for the sake of our Lord Jesus Christ; who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.
In my opinion, one of the great treasures of Western Christianity is the collect. We have a treasury of collects that goes back fifteen centuries and further. A collect, like a haiku or a sonnet, has a particular, tight literary structure. It is memorable, general, and regularly expresses a profound Christian truth in a short compass. Anglicans inherit Cranmer’s magnificent translations from the crisp Latin. Roman Catholics are working on new translations of the collects (opening prayers) which will make them look a lot more like their Anglican equivalents. Many will remember memorising the great collects in Sunday School. On many occasions Anglicans, Roman Catholics, and others pray the same collect. New Zealand Anglicans, with a culture of flexibility, choose a collect from any source they like. Each week this site has provided a commentary on at least one of the great collects. Recently all NZ Anglican clergy and worship leaders were sent a new resource cutting options to one collect provided for each celebration. Whilst I energetically agree with the principle of common prayer, I even more energetically protest the vandalism that this resource does to our wonderful inherited collect taonga (treasure).
Collects for Season and Sundays (PDF)
Collects for Other Feasts and Holy Days (PDF)
A collect concludes and completes the Gathering of the Community. Individuals gather, sing (one of the most unifying human experiences), and finally (1) are invited by the presider to (2) deep silent prayer which is (3) collected by the presider praying the collect which (4) is affirmed by the community’s Amen. After this we are gathered from being individuals to being a community ready together to hear what the Spirit is saying to us as the gathered church.
The collect (like haiku or sonnet) has its own particular, recognisable structure. In the five-fold structure, three parts are always present (marked *):
*You– Address
Who – Amplification (& motive)
*Do – Petition
To – Purpose (& motive)
*Through Jesus Christ…
An example of a collect that reaches back at least one and a half millennia and is prayed by Anglicans, Roman Catholics and others:
Let us pray (in silence) that we may love God in all things and above all things
pause for deep silent prayer
Merciful God,
you have prepared for those who love you
such good things as pass our understanding;
pour into our hearts such love towards you
that, loving you above all else,
we may obtain your promises,
which exceed all that we can desire;
through Jesus Christ our Lord
who is alive with you
in the unity of the Holy Spirit,
one God now and for ever.
Amen.
Now compare this with the first “collect” in this new resource:
Praise to you, Christ our Redeemer
for you were circumcised this day
and given Jesus as your name.
Praise to you, Jesus, well are you named
for you save us from our sins.
Hear this prayer for your name’s sake.
Amen
This is not a collect. In this new resource, any person of the Trinity can be addressed at random rather than the great liturgical tradition of praying to the Father, through the Son, in the power of the Spirit. It is a lovely little prayer that so easily gets lost in the re-cluttered vestibule of the gathering rite of those who do not understand the grammar of liturgy.
The “collects” of this new resource were sent with the information that “The Common Life Liturgical Commission has been working on developing replacement pages for pages 550 – 723 of our Prayerbook.” Many leaders in our church, not being clear about our processes, have taken this at face value and now think that those pages have been formally replaced. But those pages of our Prayer Book are binding formularies of our church. They can only be replaced by (1) a vote resulting in agreement in all houses and tikanga of our General Synod, (2) assent by a majority of our diocesan synods and Hui Amorangi, (3) another vote in a newly elected General Synod, followed by (4) a year’s wait before they become such a replacement. This “collect” resource has not even been presented to General Synod (step 1). If and when it reaches stage 2 I will be voting against these becoming formularies, against their replacing our current pages. Those pages of course need replacing – but not in this manner. Those of us committed to orthodoxy (which means “right worship”) currently have a choice in which collect we use and can continue to use either a classic or more recent collect (in the style and usage given above).
Furthermore, the material is presented with the claim that “the endings are now consistent throughout” – this is clearly false. Sometimes each year is presented with the same collect at the expense of our inherited, shared collect (eg. Epiphany). Sometimes, it seems there has not even been the slightest attempt to read the collect aloud, eg. “… help us to see to see…” (Lent 3 Year B).
The typos in the text indicate this is not a quick drawing from a digital version, someone has put a lot of energy into typing up this text. Apologies to the person(s) who has(/have) put such effort into this resource that I am so under-whelmed by its usefulness and appropriateness.
Further reading on collects
If you are interested, there is more on this approach to the use of the collect in Chapter 6 of Celebrating Eucharist.
Having described my visits to Taize, I dug out my own photo of Br. Roger from 1983 (above). For me it speaks volumes of who he was (for me and for others) – and how I encountered him.
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