Dan Everiss
<oregdan@hotmail.com> | Tue, Jul 12, 2016 at 11:31 AM |
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At this point, I cannot make my personal comment on this event, whether this event can be labeled as 'good or bad',
etc. or
on this report about it. [i.e. if it is unbiased or correct, etc.] If
nothing else, this happening is an example of the religious ferment
going on within Russia today..where many are more and more unhappy with the Moscow Patriarchy, and are seeking alternative Orthodoxy.
Rd. Daniel
English version | [ Archive ] |
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DOCUMENT: Act of the Establishment of Full Ecclesial-Canonical Communion Between Previously Separated Parts of the Orthodox Church of Russia
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For the first time in history, two "TRUE ORTHODOX CHURCHES in Russia",
have officially declared recognition of each other’s Mysteries. The
hierarchs of the Orthodox Church of Russia (under Metropolitan
Damascene) and the Bishops’ Conference of the Russian Orthodox
Autonomous Church have signed an Act of mutual communion, the text of
which we publish below.
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Act of the
Establishment of Full Ecclesial-Canonical Communion Between Previously
Separated Parts of the Orthodox Church of Russia
Now
I beseech you, brethren, by the name of our Lord Jesus Christ, that ye
all speak the same thing, and that there be no divisions among you; but
that ye be perfectly joined together in the same mind and in the same
judgment (1 Corinthians 1:10) – thus are we encouraged by the Holy
Apostle Paul. Since those with oneness of mind in the Christian faith
natural aspire to unity, which is the outward expression of the mystical
unity of the Body of Christ, by the present act, we, the undersigned
bishops of the Orthodox Church of Russia and the Bishops’ Conference of
the Russian Orthodox Autonomous Church, bear witness to full canonical
communion between us.
Numerous divisions in our local Orthodox
Church of Russia arose in the era of persecution in the twentieth
century, associated both with the machinations of persecutors guided by
the ancient principle of “divide and conquer” and with differences in
theological and canonical views. These differences, which in our Church
had accumulated beneath the surface over the course of many centuries,
burst forth following the godless revolution. But if the separation of
the Renovationists and Sergianists, with their apostasy from the Church,
was by nature fundamental and confessional, the divisions among the
True Orthodox were, and remain, for the most part purely administrative,
and not accompanied by differences in faith. Thus, the True Orthodox
Catacomb Church in the Fatherland and the Russian Orthodox Church Abroad
mutually recognized each another and, due to the impoverishment of the
hierarchy in Russia, ROCOR assisted the Catacomb Church in its
restoration.
Our Church encountered new temptations following the
downfall of the godless regime. First, the persecution of True Orthodox
in Russia did not come to an end, but rather took on new forms,
sometimes more subtle and dangerous than was the case under overt
godlessness. Second, the Church was filled with a massive number of new
converts who were either former atheists or followers of the Sergianist
Patriarchate, and within the Church the spirit of unhealthy
“competitiveness” and sinful lust for power was strengthened. Many of us
became responsible for new divisions due to fervency, lack of
discernment and love, excessive suspicion of neighbors, and other sinful
but forgivable (through repentance) human weaknesses. New divisions,
while painful and sinful, were not however accompanied either by a
falling away into heresy or by schism in the strict canonical sense.
Such divisions are well known in church history, which offers us no few
examples of how the Orthodox can find themselves on opposing sides of a
conflict caused by misunderstanding. Such divisions principally lend
themselves to healing, which we see as the duty of Orthodox bishops.
Here we must forget old feuds without returning to them.
Consequently,
while offering repentance for our division and asking forgiveness of
each other and of all True Orthodox bishops of the Russian tradition,
we, True Orthodox hierarchs of the Church of Russia, agree to the
following:
1) The Orthodox Church of Russia unites at the present
time all True Orthodox Christians who reject both the ancient heresies
condemned by the Holy Fathers and the new heresies of Sergianism,
ecumenism, and name-fighting, irrespective of the organizational and
administrative status of these Christians.
2) Owing to historical
circumstances, the Orthodox Church of Russia is currently deprived of
unified bodies of higher ecclesial authority, formed by Local Councils,
obedience to which would be mandatory for all its bishops, clergy, and
laity.
3) Under these circumstances, the fact that True Orthodox
hierarchs of the Church of Russia are united in temporary ecclesial
organizations (sometimes called Lesser Synods) or exist independently
does not excuse them from their obligation to be in full Eucharistic
communion with one another, which implies both the communion of the
faithful in any of their dioceses and the concelebration of clergy.
4)
Neither any single one of the aforementioned temporary ecclesial
organizations, nor any True Orthodox bishops of the Church of Russia,
has plenary ecclesial authority over any other comparable organizations
and bishops; each Lesser Synod or independent bishop is governed by its
own internal traditions and customs, so long as they do not conflict
with church-wide law. Only dogmatic and canonical questions, given that
their importance extends beyond the scope of the life of individual
ecclesial associations, are subject to joint discussion by all bishops
who have entered into full ecclesial-canonical communion with one
another.
5) Neither differences in assessment of historical
facts nor disparate political views should serve as obstacles to the
communion of True Orthodox Christians. The Apostle Paul allows a certain
degree of divergence of opinions among Christians on questions of
secondary importance, enjoining that these differences of opinion be
covered with love.
5) None of the bishops has authority over one another, but all remain brothers in Christ.
The
present Act is drawn up in seven copies (one copy for each of the
signatories) by two groups of bishops: the Orthodox Church of Russia and
the Bishops’ Conference of the Russian Orthodox Autonomous Church.
We
call upon all bishops that are historically linked with the Orthodox
Church of Russia, share the True Orthodox confession of faith, and
denounce the heresies of Sergianism and ecumenism to leave behind old
quarrels and restore Eucharistic communion within the bosom of a unified
True Orthodox Church of Russia.
Metropolitan Damascene of Moscow and All Russia
Archbishop John of Zaporizhie and Little-Russia
Bishop Michael of Belgorod and South-Russia
Bishop Vladimir
Bishop Gregory of Petrograd and Gdov
Bishop Sebastian of Chelyabinsk
Bishop Ignatius of Kaluga and Obninsk
Approved in the village of Myatlevo, Kaluga Diocese, in the Church of the Joy of All Who Sorrow.
June 26/July 9, 2016 Icon of the Mother of God of Tikhvin |
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An interesting detail is that these two groups are apparently “name-glorifiers”.
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