Western
Orthodoxy
Let us look briefly at the Orthodox communities in western Europe and in
North America.
In 1922 the Greeks created an Exarchate
for western Europe, with its center in London. The first
Exarch, Metropolitan Germanos
(1872-1951), was widely known for his work for Christian
unity, and played a leading part in the
Faith and Order Movement between the .wars.
In 1963
this Exarchate was divided into four
separate dioceses, with bishops at London, Paris, Bonn, and
Vienna; further dioceses were later formed
in Scandinavia and Belgium, and most recently of all
(1982) in Switzerland. There are about 130
Greek parishes in western Europe with permanent
churches and resident clergy, and in
addition a number of smaller Church groups.
The chief centers of Russian Orthodoxy in western Europe are Munich and
Paris. At Paris
the celebrated Theological Institute of Saint Sergius (under the Paris
jurisdiction of Russians),
founded in 1925, has acted as an important
point of contact between Orthodox and non-
Orthodox. Particularly during the
inter-war period, the Institute numbered among its professors
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an extraordinarily brilliant group of
scholars. Those formerly or at present on the staff of Saint
Sergius include Archpriest Sergius
Bulgakov (1871-1944), the first Rector; Bishop Cassian
(1892-1965), his successor; A. Kartashev
(1875-1960), G.P. Fedotov (1886-1951), P. Evdoki-
mov (1901-1970), Father Boris Bobrinskoy and
the Frenchman, Olivier Clément. Three profes-
sors, Fathers Georges
Florovsky, Alexander Schmemann,
and John Meyendorff, moved to
America, where they played a decisive role
in the development of American Orthodoxy. A list of
books and articles published by teachers
at the Institute between 1925 and 1947 runs to ninety-
two pages, and includes seventy full-scale books . a remarkable achievement,
rivaled by the
staffs of few theological academies
(however large) in any Church. Saint Sergius is also noted
for its choir, which has done much to
revive the use of the ancient ecclesiastical chants of Russia.
Almost entirely Russian between the two
wars, the Institute now draws the majority of its stu-
dents from other nationalities: in 1981,
for example, of the thirty-four students, there were seven
Russians (all except one brought up in
France), seven Greeks, five Serbs, one Georgian, one
Romanian, seven French, two Belgians, two
from Africa, and one each from Holland and Israel.
Courses are now mainly in French.
In
western Europe during the post-war period there has also been an active group
of Ortho-
dox theologians belonging to the Moscow
Patriarchate, including Vladimir Lossky (1903-1958),
Archbishop Basil (Krivocheine) of
Brussels, Archbishop Alexis (van der Mensbrugghe) (1899-
1980) and Archbishop Peter (l.Huillier)
(now in the U.S.A.), the last two being converts to Or-
thodoxy. Another convert, the Frenchman
Father Lev (Gillet) (1892-1980), a priest of the Ecu-
menical Patriarchate, wrote many books as
.A Monk of the Eastern Church..
Several Russian monasteries exist in Germany and France. The largest is
the women.s mon-
astery dedicated to the Lesna icon of the
Mother of God, at Provemont in Normandy (Russian
Church in Exile); there is a smaller
monastery for women at Bussy-en-Othe, in Yonne (Russian
Archdiocese of Western Europe). In Great
Britain there is the Monastery of Saint John the Bap-
tist at Tolleshunt Knights, Essex
(Ecumenical Patriarchate), founded by Archimandrite So-
phrony,
a disciple of Father Silvan of Mount Athos, with Russian, Greek,
Romanian, German
and Swiss monks, and with a women.s community nearby. There are also the Convent of the
Annunciation in London (Russian Church in
Exile), with a Russian abbess and Arab sisters, and
a few smaller foundations elsewhere.
In
North America there are between two and three million Orthodox, subdivided into
at
least fifteen national or jurisdictional
groups, and with a total of more than forty bishops. Before
the First World War the Orthodox of
America, whatever their nationality, looked to the Russian
Archbishop for leadership and pastoral
care, since among the Orthodox nations it was the Rus-
sians who first established churches in
the New World. Eight monks, chiefly from Valamo on
Lake Ladoga, originally arrived in Alaska
in 1794:one on these, Father Herman of Spruce Island,
was canonized in 1970. The work in Alaska
was greatly encouraged by Innocent Veniaminov,
who worked in Alaska and Eastern Siberia from 1823 to 1868,
first as a priest and then as
bishop. He translated Saint Mathew.s
Gospel, the Liturgy, and a catechism into Aleutian. In
1845 he
created a seminary at Sitka in Alaska, and in 1859
an auxiliary bishopric was set up
there, which became an independent
missionary see when Alaska was sold to the U.S. in 1867.
In Alaska today, out of a total population
of 200,000, there are perhaps 20,000 Orthodox, most of
whom are natives; the seminary was
reopened in 1973.
Meanwhile in the second part of the nineteenth century, numbers of
Orthodox began to set-
tle outside Alaska in other parts of North
America. In 1872 the diocese was
transferred from
Sitka to San Francisco, and in 1905 to New
York, although an auxiliary bishop was still attached
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to Alaska. At the turn of the century, the
number of Orthodox was greatly increased by a group
of Uniate parishes which was reconciled to
Orthodoxy. The future Patriarch Tikhon was Arch-
bishop of North America for nine years
(1898-1907). After 1917, when relations with the Church
of Russia became confused, each national
group formed itself into a separate organization and
the present multiplicity of jurisdictions
arose. Many see, in Moscow.s grant of autocephaly to the
OCA, a hopeful first step towards the
restoration of Orthodox unity in America.
The Greek Orthodox in North America number over one million, with more
than 400 par-
ishes. They are headed by Archbishop
Jakovos, who presides over a synod of ten bishops (one
lives in Canada, and another in South
America). The Greek Theological School of the Holy
Cross at Boston has some 110 students,
most of them candidates for the priesthood. The bishops
in the Greek Archdiocese in America have
come in most cases from Greece, but almost all the
parish clergy were born and brought up in
the U.S.A. There are two or three small monasteries in
the Greek Archdiocese; the much larger
Monastery of the Transfiguration at
Boston, Mass.,
originally under the Greeks, is now within
the Russian Church in Exile.
The Russians have four theological seminaries in America: Saint
Vladimir.s in New York
and Saint Tikhon.s in South Canaan,
Pennsylvania (both of these belong to the
OCA); Holy
Trinity Seminary at Jordanville, N.Y.
(Russian Church in Exile); and Christ the Saviour Semi-
nary in Johnstown, Pennsylvania
(Carpatho-Russian diocese). There are several Russian monas-
teries, the largest being Holy Trinity,
Jordanville, with thirty monks and ten novices. The monas-
tery,
as well as
maintaining a seminary
for theological students,
has an active
printing press,
which produces liturgical books in Church
Slavonic, and other books and periodicals in Russian
or English. The monks also farm, and have
built their own church, decorated by two members of
the community with icons and frescoes in
the best tradition of Russian religious art.
Orthodox life in America today displays a most encouraging vitality. New
parishes are con-
tinually being formed and new churches
built. In some places there is a shortage of priests, but
whereas a
generation ago Orthodox clergy in America were often ordained hastily, with little
training, today in almost every
jurisdiction most if not all ordinands have a theological degree.
Orthodox theologians in America are few
and often overworked, but their number is gradually
increasing. Holy Cross and Saint
Vladimir.s both produce substantial periodicals in the English
language.
The chief problem which confronts American Orthodoxy is that of
nationalism and its place
in the life of the Church. Among members
of many jurisdictions there is a strong feeling that the
present subdivision into national groups
is hindering both the internal development of Orthodoxy
in America and its witness before the
outside world. There is a danger that excessive nationalism
will alienate the younger generation of
Orthodox from the Church. This younger generation have
known no country but America, their
interests are American, their primary (often their only) lan-
guage is English: will they not drift away
from Orthodoxy, if their Church insists on worshipping
in a foreign tongue, and acts as a
repository for cultural relics of the .old country.?
Such is the problem, and many would say that there is only one ultimate
solution: to form a
single and autocephalous .American
Orthodox Church.. This vision of an American autocephal-
ous Church has its most ardent advocates
in the OCA, which sees itself as the nucleus of such a
Church, and among the Syrians. But there
are others, especially among the Greeks,
the Serbs,
and the Russian Church in Exile, who view with reserve this emphasis
upon American Ortho-
doxy. They are deeply conscious of the
value of the Christian civilizations developed over many
centuries by the Greek and Slavonic
peoples, and they feel that it would be a disastrous impover-
ishment for the younger generation, if
their Church were to sacrifice this great inheritance and to
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become completely .Americanized.. Yet can
the good elements in the national traditions be pre-
served, without at the same time obscuring
the universality of Orthodoxy?
Most of those who favor unification are of course alive to the
importance of national tradi-
tions, and realize the dangers to which
the Orthodox minority in America would be exposed if it
cut itself off from its national roots and
became immersed in the secularized culture of contem-
porary America. They feel that the best
policy is for Orthodox parishes at present to be .bilin-
gual,. holding services both in the
language of the Mother Country and in English. In fact, this
.bilingual. situation is now becoming
usual in many parts of America. All jurisdictions in prin-
ciple allow the use of the English
language at services and in practice are coming to employ it
more and more; English is particularly
common in the OCA and the Syrian Archdiocese. For a
long time the Greeks, anxious to preserve
their Hellenic heritage as a living reality, insisted that
the Greek language alone should be used at
all services; but in the 1970s this situation changed,
and in many parishes English is now
employed almost as much as Greek.
Over the past few years there
have been increasing signs of cooperation
between national
groups.
In 1954 the Council of Eastern Orthodox Youth Leaders of America was
formed, in
which the majority of Orthodox youth
organizations participate. Since 1960 a committee of Or-
thodox bishops, representing most (but not
all) the national jurisdictions, has been meeting in
New York under the presidency of the Greek
Archbishop (this committee existed before the war,
but had fallen into abeyance over many
years). So far this committee, known as the .Standing
Conference. or .SCOBA,. has not been able to contribute as much to Orthodox unity
as was
originally hoped. The grant of autocephaly
to the OCA gave rise at the time to sharp controversy,
and the underlying problems thus created
remain as yet unsolved; but in practice inter-Orthodox
collaboration still continues.
A
small minority in an alien environment, the Orthodox of the diaspora have found
it a hard
task even to ensure their survival. But
some of them, at any rate, realize that besides mere sur-
vival they have a wider task.
If they really believe the
Orthodox faith to be the true Catholic
faith, they cannot cut themselves off from
the non-Orthodox majority around them, but they have
a duty to tell others what Orthodoxy is.
They must bear witness before the world. The diaspora
has a .missionary. vocation. As the Synod
of the Russian Church in Exile said in its Letter of
October 1953, Orthodox have been scattered
across the world with God.s permission, so that
they can .announce to all peoples the true
Orthodox faith and prepare the world for the Second
Coming of Christ. (This emphasis on the Second
Coming will surprise many Christians of the present day, but it
would not have seemed strange to Christians in the
first century. The events of the last fifty
years have led to a
strong eschatological
consciousness in many Russian Orthodox circles).
What does this mean for Orthodox?
It does not of course imply
proselytism in the bad
sense. But it means that Orthodox .
without sacrificing anything good in their national tradi-
tions . need to break away from a narrow
and exclusive nationalism: they must be ready to pre-
sent their faith to others, and must not
behave as if it were something restricted to Greeks or Rus-
sians, and of no relevance to anybody
else. They must rediscover the universality of Orthodoxy.
If
Orthodox are to present their faith effectively to other people, two things are
necessary.
First, they need to understand their own
faith better: thus the fact of the diaspora has forced Or-
thodox to examine themselves and to deepen
their own Orthodoxy. Secondly, they need to un-
derstand the situation of those to whom
they speak: Without abandoning their Orthodoxy, they
must enter into
the experience of
other Christians, seeking to appreciate the distinctive outlook of
western Christendom, its past history and
present difficulties. They must take an active part in
the intellectual and religious movements
of the contemporary west . in Biblical research, in the
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Patristic
revival, in the Liturgical Movement, in the
movement towards Christian
unity, in the
many forms of Christian social action.
They need to .be present. in these movements, making
their special Orthodox contribution, and
at the same time through their
participation learning
more about their own tradition.
It
is normal to speak of .Eastern Orthodoxy.. But many Orthodox in Europe or
America
now regard themselves as citizens of the
countries where they have settled; they and their chil-
dren, born and brought up in the west,
consider themselves not .eastern. but .western.. Thus a
.Western Orthodoxy. has come into
existence. Besides born Orthodox, this Western Orthodoxy
includes
a small but
growing number of
converts (almost a
third of the
clergy of the
Syrian
Archdiocese in America are converts). Most
of these Western Orthodox use the Byzantine Lit-
urgy
of Saint John Chrysostom (the normal Communion Service of the Orthodox
Church) in
French, English, German, Dutch, Spanish,
or Italian. There are, for example, a number of French
and German Orthodox parishes, as well as
(under the Patriarchate of Moscow) a Dutch Orthodox
Mission . all of them following the
Byzantine rite. But some Orthodox feel that Western Or-
thodoxy, to be truly itself, should use
specifically western forms of prayer . not the Byzantine
Liturgy, but the old Roman or Gallican
Liturgies. People often talk about .the Orthodox Liturgy.
when they mean the Byzantine Liturgy, as
if that and that alone were Orthodox; but they should
not forget that the ancient Liturgies of
the west, dating back to the first ten centuries, also have
their place in the fullness of Orthodoxy.
This conception of a western-rite Orthodoxy has not remained merely a
theory. The Ortho-
dox Church of the present day contains an equivalent
to the Uniate movement in the Church of
Rome. In 1937, when a group of former Old
Catholics in France under Monsignor Louis-Charles
Winnaert (1880-1937) were received into
the Orthodox Church, they were allowed to retain the
use of the western rite. This group was
originally in the jurisdiction of the Moscow Patriarchate,
and was for many years headed by Bishop
Jean de S. Denys (Evgraph Kovalevsky) (1905-1970).
At present it is under the Church of
Romania. There are several small western-rite Orthodox
groups in the U.S.A. Various experimental
Orders of the Mass for use by western-rite Orthodox
have been drawn up, in particular by
Archbishop Alexis (van der Mensbrugghe).
In
the past the different autocephalous Churches . often through no fault of their
own .
have
been too much isolated from one
another. At times the
only formal contact
has been the
regular exchange of letters between the
heads of Churches. Today this isolation still continues,
but both in the diaspora and in the older
Orthodox Churches there is a growing desire for coop-
eration. Orthodox participation in the
World Council of Churches has played its part here: at the
great
gatherings of the .Ecumenical
Movement,. the Orthodox delegates from different auto-
cephalous Churches have found themselves
ill-prepared to speak with a united voice. Why, they
have asked, does it require the World
Council of Churches to bring us Orthodox together? Why
do we ourselves never meet to discuss our
common problems? The urgent need for cooperation
is also felt by many Orthodox youth
movements, particularly in the diaspora. Valuable work has
been done here by Syndesmos, an international organization founded in
1953, in which Orthodox
youth groups of many different countries
collaborate.
In
the attempts at cooperation a leading part is naturally played by the senior
hierarch of the
Orthodox Church, the Ecumenical Patriarch.
After the First World War the Patriarchate of Con-
stantinople contemplated gathering a
.Great Council. of the whole Orthodox Church, and as a
first step towards this, plans were made
for a .Pro-Synod. which was to prepare the agenda for
the Council. A preliminary Inter-Orthodox
Committee met on Mount Athos in 1930, but the Pro-
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Synod itself never materialized, largely
owing to obstruction from the Turkish
government.
Around 1950 the Ecumenical Patriarch
Athenagoras revived the idea, and after repeated post-
ponements a .Pan-Orthodox Conference.
eventually met at Rhodes in September 1961. Further
Pan-Orthodox Conferences have met at
Rhodes (1963, 1964) and Geneva (1968, 1976, 1982).
The chief items on the agenda of the .Great Council,. when and if it
eventually meets, will
probably be the problems of Orthodox
disunity in the west, the relations of Orthodoxy with other
Christian Churches (.ecumenism.), and the
application of Orthodox moral teaching in the mod-
ern world.
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