Before I leave…Here are some pics from the Liturgy this Sunday when His Holiness Baselios Mar Thoma Paulose II of the Malankara Syrian Orthodox Church visited the UK.

Copyright for all these pictures belongs to the British Orthodox Church

1. The Catholicos arrives.

2. His Holiness with His Grace Bishop Timotheus of the UK, Europe and Africa.

3. Me and some of the Indian Readers waiting for the service to start.

4. Mar Timotheus begins the service. With him are Fr Halie Maskel of the Ethiopian Tewahedo Orthodox Church and Metropolitan Seraphim of the British Orthodox Church (Coptic Patriarchate), so 3 Oriental Orthodox communities and 3 continents ware represented here.

5. His Holiness blesses those in attendance.

6.His Holiness censers the Church.

7. I had the blessing of holding the candle for one of the priests during communion (Over 500 people communed.)

8. The Heirarchs, Clergy and Diaconate picture

9. Me with His Holiness Baselios Mar Thoma Paulose II and Metropolitan Seraphim El Souriani.

Book Review: Sweeter than Honey: Orthodox Thinking on Dogma and Truth By Dr. Peter Bouteneff

Sweeter than Honey: Orthodox Thinking on Dogma and Truth
By Dr. Peter Bouteneff
ISBN: 978-0881413076
Price £6.58 (Amazon Kindle Store)

As a book which I picked up purely as a timepass during a recent trip to Trivandrum, Bouteneff’s most commonly known work turned out to be a worthwhile investment and one which I finished before the plane even took off. I am a fan of Bouteneff’s academically honest writings and accessable writing style, but this book can easily be read and respected by Theology readers across the spectrum.

The book comprises of two sections, one which deals with the Philosophical complexities of defining truth, the other with how the Church forms Tradition around this truth. Both sections are close to 100 pages long and comprise of readable bitesize sections amid longer chapters. This allows the book to be read at a steady pace and entire sections easily found for rereading and academic quoting without sifting through paragraph after paragraph.

The content of the first section, as previously mentioned, is centered around the question “what is truth” and tackles this from a Theological viewpoint, questioning the role of Revelation and scripture in the process of defining truth. This is a good place to start, since it adds to the experience by giving the reader the benefit of understanding what Bouteneff means by truth before entering into the discussion of the Dogmatic side of the book.

The second section is where Bouteneff gets into the real study of Orthodox Dogmatics, looking at the importance of Dogma and the study of theology. This section studies the reason for studying theology, and Church’s motives in the development of the Canons and Doctrine. This is further split up into sections explaining why and how certain factors and contributors to the development of Orthodox Dogmatics emerged, making compelling arguments for everything from the Orthodox Exegetical approach to the veneration of the fathers and their works. He also make a compelling case for the polemical language used by the fathers, which demonstrates a fair and academic approach which allows the reader to understand the complexities of reading the fathers.

 As key factors in the understanding of the vitality of Tradition and Dogma to the Orthodox faith, the reasons for their development of the various areas of Orthodox Doctrine and key questions surrounding the,  are covered well by Bouteneff and in a way which is extremely inviting and readable.  Altogether, I could not recommend this book enough. Not only is Bouteneff’s writing style one which invites the reader to continue and learn, but the way in which he tackles a topic which can be immensely dry with a vitality which can only be found in a writer who triely values the Traditions of the Orthodox Faith.

Thanks guys.

I am considering keeping things up, as many have asked now (and as long as you don’t just see them as ‘lies’ because they are from me.)

As for my words benefiting more than the few who are offended, I did consider this but do not feel comfortable on here anymore when people who say these things are allowed free reign to comment on them. I simply want to prevent myself committing the sin of anger and seeing these insults does not help my spiritual life or people on here, as they teach an ecclesiology which is rejected by all but 2 of the Eastern Orthodox Patriarchs (Bulgaria and Georgia). If my posting promotes these views and angers those who hold them, I do not want to be responsible for it.

Thanks for the kinds words though,

God Bless and keep you,

Daniel

Never permit your tongue utter a word unless you are convinced that what you say is beneficial either for yourself or for whom you are saying it.

Saint Zena-Markos

Structure and Synod in the Orthodox Tradition

(I wrote this as a response to an Email inquiry from an undergraduate a few months back but wanted to share with you all on here.)

General Structure

The Orthodox Church has no specific ‘job titles’ so to speak, though specific members of the Heirarchy will have specific titles according to their means. Here are some key examples and Explanations of terms.

Within the Eastern Orthodox Church there are 9 Patriarchs, with 6 Autocephalous Metropolitans who were granted Autocephaly over their various territories by the Patriarchates. Neither of these answer to a higher authority except for The Archbishop of Athens whose territories are partially under Constantinople.

There are six further Autonomous Archbishops/Metropolitans who have regional control over their territories, these were granted their Autonomy through one of the larger Churches and therefore cannot take the title of Patriarch as their head is appointed through another Patriarch.

(List Of Eastern Orthodox Heirarchs Here)

As well as this, within the Non-Chalcedonian Tradition there are 6 Oriental Orthodox Patriarchs/Catholicoi, with 4 Titular Patriarchs (and Catholicoi) holding Authority over specific areas but recognizing the Spiritual Authority of their Patriarch overall. The Oriental Orthodox community and Eastern Orthodox are not in communion, due to the Chalcedonian Schism of 451, though each retains its structure, with some cases of dual Patriarchs in the same place (Alexandria, Antioch, Istanbul/Constantinople, Jerusalem)

(List of Non-Chalcedonian Heirarchs Here)

Each Patriarch has authority over his Patriarchate, with no interference of others, though to make major decisions he would need the support of his Synod (Bishops in his Juristiction) and in many cases is expected to have support from the other Patriarchs, which is why the Orthodox Church does not have the changes in Doctrine in the way that other communities may.

Titles for heads of Jurisdictions

The head of a specific community will generally be called a Patriarch, Pope or Catholicos. 

Patriarch is the most common title for the leader of an Orthodox Community.

The term Pope originates in Egypt in the Patristic era and has been continued to be used by the Coptic Community rather than Patriarch. The Official Title of the Greek Orthodox Patriarch of Alexandria is also “Pope and Patriarch of Alexandria and all Africa” though he is commonly simply called Patriarch.

Catholicos means ‘Of the Whole’ and is used by the Georgian Church in the Eastern Tradition and Armenian and Malankara (Indian/Jacobite) Churches in the Oriental Traditions

Titles for Bishops

Within each Jurisdiction there are Bishops heading Dioceses or with an Administrative role. They will have Titles based upon their role and authority

Metropolitan Bishop/Archbishop was the highest Authority until the title Patriarch was created at Nicaea in 325. These Bishops can rank above or below Archbishops depending on the Tradition (Macedonia and Serbia hold Archbishops as higher, most others rank Archbishops lower). They have no specific power or direct authority over other Bishops, though have the right to oversee Synods and Councils due to their higher authority in the Church itself. 

Archbishop is the title for a Bishop of greater responsibility than other Bishops, He may not always hold a Diocese, as it may be a title for a administrative responsibility.

Bishop is the title given to the head of  Diocese. The title dates from Apostolic times and is present in the writings of St paul, as well as St ignarius the Apostolic, who stated that all must be done through the Bishop. a Bishop is traditionally a monastic (Since the 6th Century) or Celibate Priest, who has a role over an administrative function or Diocese. until recent times, these were only Diocesan and could not be transferred between Dioceses (By the Nicene Canons they were seen as ‘Married’ to one) though in recent years in the Eastern Orthodox Church this has changed. A Bishop without a Diocese is called a ‘Titular Bishop’ in the Eastern Orthodox and ‘General Bishop’ in the Coptic Orthodox Church.

The Synod

The Synod is the group of meetings. Since Orthodoxy keeps its Conciliar Structure, they play a vital role in discussing issues regarding the jurisdiction.

By the Canons of Chalcedon, every Patriarchate must hold a 6 Monthly Synod meeting, this was later changed to yearly at Trullo. This is also existent in the Oriental Orthodox Church who only recognise the first three Ecumenical Councils as being truly Ecumenical. The Synodial meetings will often be attended by all Bishops in that Patriarchate, who will discuss issues as a whole with the Patriarch residing, also holding separate meetings in specific councils, regarding different matters which will be reported to the Synod as a whole after. Dioceses also hold yearly Synodial meetings to discuss matters within that Diocese.

Hang the Serbs graffiti on an Orthodox Church in Dubrovnik

On the Orthodox Church in Dubrovnik Ustasha symbols and numerous hate graffiti showed up this morning. Among them were “Hang the Serbs” (Srbe na vrbe), Croatian media reported.

The Orthodox Church of the Holy Annunciation was built in 1877 and is located in the historic core of Dubrovnik.

At the entrance to the city last night was written a graffiti “Stop Cyrillic in Vukovar. The thick fog will be down again” (Stop cirilici u Vukovaru. Opet ce se gusta magla spustiti), and many parts of Dubrovnik have been mottled, Serbian daily Blic reported.

Hang the Serbs graffiti on an Orthodox Church in Dubrovnik

Preparations of the celebration of the jubilee of the Edict of Milan

His Holiness Irinej, Serbian Patriarch met with Mr. Tomislav Nikolic, President of the Republic of Serbia at the Serbian Patriarchate today, on 3 September 2013.

The meeting, which topic was the solemn celebration of the jubilee of the Edict of Milan, was attended by their Graces Bishops Irinej of Backa and Teodosije of Raska-Prizren, Director of the Office for Cooperation with Traditional Churches and religious communities Mr. Mileta Radojevic, and Mr. Darko Bulatovic on behalf of the mayor of City of Nis.

Preparations of the celebration of the jubilee of the Edict of Milan

Blessed are those who find their simplicity every morning in Christ’s shining face, casting all the burden of their cares on Him.

Father Matta-El-Meskeen

Our churches today are like a burning censer with fire coming out of it. We pray that God inhales its sweet aroma and has mercy on our beloved land.

Bishop Mikhail of Assiut when Islamists Burnt down his Church

theologiaviva2:

Who has the highest authority in Orthodoxy?

Although I have never heard this question being asked, I thought it is a good thing to write a little about this, because I have seen many people who don’t know or don’t realise who to follow or what message to listen to, in Orthodoxy.

When I talk about authority in Orthodoxy, I don’t refer to worldly authority, such as hierarchy or bishops. I refer to spiritual authority. And, inside Orthodoxy, there are several “factions” (it is a big word, and not very realistic, but it feels like this) which are being followed and listened to, by the faithful. These “factions” are:

• The hierarchy (or maybe only one or two members of the hierarchy)
• The elders (such as Elder Paisios or many others)
• One or more of the Saints or Holy Fathers.

People tend to listen to one or the other, and groups like little fan-clubs start forming. For instance, in Romania, there are groups which agree with and support Patriarch Daniel, or one of the bishops; or groups which faithfully listen to elder Paisios, elder Arsenie Papacioc or elder Iustin Pârvu; there are groups which revere Saint Nektarios of Aegina or Saint John the Russian, or even their whole theological culture is formed by the teachings of, let’s say, Saint John Chrysostomos.

So, whenever you ask them something, they immediately answer with a saying of their favourite person. Their Orthodox authority becomes the man they like – whether hierarch, elder or Saint.

This is why I think this is a wrong practice. Because I believe that none of the mentioned “factions” has the right or the mandate to exercise power, authority, in an independent way. I mean, you cannot say that only the hierarchy represents Orthodoxy, or only the elders or only the Saints or Holy Fathers. This is, in my opinion, a restricted, a limited view on the Orthodox wealth of teachings.

I believe that all of these groups exercise authority inside Orthodoxy. All together. But there are teachings which are not the same, from one group to another. I believe that every faithful has the right, under the strict guidance of his/her spiritual father, to apply the teachings which go best with their way of life. Because the rules of Orthodoxy aren’t motionless. They can and have to be applied according to the actual context of life. You cannot apply all the canons at once, simply because there are canons which contradict themselves. You only apply the canons for the actual situation of life. And there’s how Orthodoxy means life and it is attached to life. It is an intrinsic part of life, as life is an inherent part of Orthodoxy.

But not only all the above “factions” must work together, and there should be no conflict between, for instance, hierarchy and the elders, but I also believe that there is a higher authority than all of them, in Orthodoxy. An authority which, when you listen to and follow, you have nothing to worry about.

This authority is God made human and His disciples. And His word shines in the books of the Bible, and especially of the New Testament. So, whenever you have doubts about who to listen to, my advice is that you should take the Bible, open it at one of the Gospels or Epistles, read some verses, and your answer is right in front of your eyes.

While on holiday, I cried when I read Matthew’s Gospel, especially when I was reading chapter 5 – the Beatitudes. Or the Gospel of John, at the Last Supper. And I felt there is no higher authority for us, the Orthodox faithful, than the words and the spirit inside the words of the Being Who loves us most, even more than our parents: Jesus Christ, the Son of God made human for us, and for our salvation. All other instances – hierarchy, elders, Holy Fathers – are aids for us, but we only have to take our crosses and follow the One Who crucified Himself willingly, so that we can reach the heavens once more.

To Him be the glory, forever and ever, amen.