By Tatiana Shvetsova
We receive letters from listeners in different countries of the world asking us questions about Orthodoxy. We will attempt to answer some of them, and helping us today is Professor of Moscow Theological Academy, Father Superior of the Church of the Holy Martyr Tatiana on the premises of Moscow State University, archpriest Maxim Kozlov.
“I know the Orthodox Church has a special place in Russian history and culture. Does the Church have a special relationship with the state or does Russia have a secular Constitution?”
Mr.Michael Gerrard, Aberdeen, Scotland, U.K.
Esteemed Mr. Gerrard, Russia is presently a secular state. The Church is separated from the State. And it doesn’t have any inclination or ambition to become a State Church, to return to the status it had in the Russian Empire. This was stressed on numerous occasions by the late Patriarch Alexii II and the present head of the Russian Orthodox Church, Patriarch Kiril.
However, being separated from the State (and in this respect autonomous, free in its internal life), the Church of course cannot and should not be separated from society. And there are quite significant areas of state, public and cultural life, in which cooperation between the Church and various other institutes of State and society is not only possible, but entirely welcome. For example, providing spiritual nourishment to the convicted, work in Homes for the Elderly, Orphanages, hospitals, in the Armed Forces.
Incidentally, in this country we have yet to resurrect (unlike in the USA or in a number of European countries) the institute of army clergymen, similar to army chaplains in the USA. This is one of the tasks the Church proclaims as most desirable.
Generally, the Church and the State in modern-day Russia act autonomously, in some cases reaching concord, in others they are still in the process of reaching accord. But let us hope that like in many European countries, the teaching of religious disciplines at school shall become generally accessible.
“I have made a contact in Russia. I asked him to tell me a bit about the role of religion in post-Soviet Russia.
He told me that after the break-up of the USSR some American churches began to send missionaries to Russia. My late father was at one time a Christian missionary in China prior to the revolution of 1949. I am sure the American missionaries in Russia believe they are doing God’s work. However my friend tells me that the Russian government and some people in Russia see the presence of American missionaries in Russia as an attempt to undermine the Russian Orthodox Church.
I am a Canadian who believes in the existence of God. I believe It was the same God who put both the American and Russian peoples on this earth. When these people pray they are both praying to the same God even if they do so in different ways. Would it be possible for the American and Russian churches to work together and perhaps even pray together in order to discover God’s true purposes for post-Soviet Russia?”
Mr.Gordon Ball, Ottawa, Canada
“Dear Mr. Ball! Indeed, the past 15 – 20 years have witnessed a quite negative perception of non-Orthodox missions in Russia. This is not due to the particularly ‘closed’ nature of the Russian Orthodox Church or the xenophobic sentiments of its members. The fact is, the term proselytism is more appropriate in regard to the Heterodox missions in Russia. It signifies an attempt to draw people from one Christian community away in favor of another one.
Foreign ‘missionaries’ in their majority acted on the territory of Russia (particularly in the first half of the 1990s) as if Russia were not a country with a thousand-year long Christian history. Meanwhile, the Russian Orthodox Church in the course of many centuries cared for our people, nourished it on its culture and literature, cultivating the very soul of our people.
Real help on the part of Heterodox Christians of the West could have been active support of the Russian Orthodox Church in its efforts to restore its churches, in its publishing, enlightenment, social projects.
We cannot in all truth say that such help on the part of a number of Western Christian confessions was totally nonexistent. But more often we came across attempts to counter the many century-old Russian Orthodox Church mission with rather primitive views of extreme protestants, and in some cases – the activity of Roman-Catholics. The very attempt in itself, and not some official rejection of non-Orthodoxy by our Church, molded in many of our compatriots a negative attitude towards the contemporary Western mission.
“I know there are schismatics and there are heretics. Recently a part of the Russian Orthodox Church Abroad left that church and they are called schismatics. Being schismatics, we as Orthodox Christians should not be in common prayer with them, right?
The Roman Catholic Church is referred to as a schismatic church also. There is a big difference between the Russian Orthodox Church Abroad, which is much abroad here in Brazil and the Roman Catholic Church. Are there different degrees of schism or is the Roman Catholic Church a heresy? I know that they have Apostolic succession, but what does this mean with all of the false doctrines and dogmas that it holds true? I agree that we should have love for everyone. I just wanted to find out some information on these topics.”
Father Constantine, a monk from Brazil
You quite correctly define the problem of differentiating between the notions of schism and heresy, in other words a dogmatic misconception. The difference hails from ancient church history. Although a backslide from spiritual fullness can result from both dogmatic dalal (we shall yet be dwelling on it later), and a separation from the church due to diverse considerations. For example, due to political convictions, national or nationalist views, or in connection with a prevailing in man or society pride and self-conceit, when, say, this or that part of the church community begins to deem only themselves pure and impeccable custodians of church truths, regarding all the rest as laboring under a misconception.
Thus, alas, after a joyous for all of us event: the reunification of the two branches of the Russian Church, which occurred in 2007 at the feast of the Ascension, a certain part of the parishes belonging to the Russian Church Abroad (chiefly in South America, and some other regions) refused to accept this reunification, choosing to remain in schism.
With no such schismatics (be they of the former Russian Orthodox Church Abroad or schismatics in Ukraine headed by the former Metropolitan Filaret Denisenko, presently excommunicated by the Church) can we have devotional liturgic communication or intercation.
Of course, when at each Liturgy the Church prays “…for the stability of the holy Churches of God, and for the union of all…”, we also pray that those “journeyed to a far country” finding themselves in this or that schism, become aware of the fullness of truth and return to the fold of the Church. However, to communicate with them in the sacraments?! To drink from the same cup with them would be equal to sinning against our Faith “…in one holy, catholic and apostolic Church…”.
As for the Roman-Catholic Church, in the new historical period the most important and authoritative document, which formulates the attitude of the Russian Orthodox Church to Catholicism is the Decree of the jubilee Episcopal Council of 2000 called “General Principles of relations between the Russian Orthodox Church and non-Orthodox churches”.
There it is said of the Roman-Catholic Church, that, on the one hand, we acknowledge it as a church that has retained apostolic continuity of consecration, while on the other hand, it is said that the overall form and dogmatic ethos, in other words, the overall image of the Roman-Catholic Church, frequently contradicted the Faith of the ancient, undivided Christian Church. What separates us is not simply the difference in national mentality, not that which is determined by specifics of history of the Orthodox East and Latin West; but some basic, fundamental principles of Faith. Chiefly, this refers to the Teachings of the Church. Orthodoxy contains a teaching about the Church as of a catholic free unity of local Orthodox churches.
While Catholicism perceives the Church as an organization headed by the Vicar of God on the Earth – the Roman pontiff, who is an absolute monarch in respect to the Church, and, moreover, in certain situations may appear as infallible promulgator of Faith and ultimate moral Truth. This dogma was adopted by the Catholic Church relatively recently — in 1870.
This dissimilarity in perception, in Church practice, separates us quite significantly.
There are other essential dissimilarities of principle. One of them concerns the teaching regarding the Trinity in respect to the proceeding of the Holy Spirit. Our Church upholds the Faith as it was laid down at the Ecumenical Councils.
We believe that the Holy Spirit proceeds from the Father.
While in Catholicism (in early medieval times) it was added that the Holy Spirit proceeds from the Father and the Son.
One cannot embrace in a few words just what consequences stem from such an addition. However, belief in the Trinity is central for Christianity. This is a dissemblance of principle, which cannot presently allow a unity between Orthodoxy and Catholicism.
We of course realize that Christian unity was bequeathed to us by the Lord Jesus Christ; that we should not forget about Him as the purport for the existence of the Church. However it cannot be reached by way of diplomatic negotiations, compromises, and particularly by a rejection of the dogmas as a God-revealed Truth.”
“Why is it that some people die suddenly, while others suffer protracted illnesses and die in slow anguish? I firmly believe that after this life our souls have other missions, too”
Miss Patty Edwards, Virginia, USA
“Dear Ms. Edwards, we must remember that the Ways of the Lord are inscrutable. Sometimes, we understand them, like for example when already in this life righteous punishment befalls one who was prone to obvious vices and sins. However, at times (and this was the case at all times) a righteous man might be destroyed while a sinner triumphs.
People asked the same question as you do back in the times of the Old Testament. In the Book of Job we can read the story of an innocent righteous man who goes through many ordeals and temptations to reach a supreme level of spirituality. The Lord submits him to such trials because He knows he is capable of reaching saintliness.
Here, on Earth, Truth and Justice far from always prevail. In the Gospel the Lord never promises us that for our Faith and piousness we shall be granted longevity, wealth, success, happiness in family life or many talents.
We are told that Faith and a life in conformity with this Faith lead man to a blessed eternity, to a union with God.
As concerns the existence of souls beyond earthly life, we know that in the Church all, both those existing in this world, and those who have crossed over the threshold of earthly existence, are connected in one body of Christ. And the law, by which we are all joined together in the Church – is the Law of Christ’s love. And, of course, those of our kinsmen, our dear and near ones and simply people who lived in past centuries and were members of the Church, presently pray for us, as we follow the course of our lives here on earth. We, in turn, in the common church prayer and our personal prayers ask the Lord to be effective in helping settle the fate of those souls that have departed this world.”
Jimmy, a listener in San Diego, California, USA writes to say how much he liked our programme about St.Nicholas the Miracle-Maker, which he read on our web site, and expressed a wish to buy a book about this Saint.
Besides, Jimmy has intentions of visiting our country and should like to plan in advance which churches to visit.
“Dear Jimmy! Thank you for your letter and kind response to our programme devoted to St.Nicholas the Miracle-Maker.
As concerns books about St.Nicholas, there are quite a lot of them. Alas, they are all in Russian. I believe it would be best if you tried to find those that were translated into English and published in the USA, by Orthodox monasteries, Greek or Russian. Thus, here is the address of a monastery in you country, in the state of California: St. Herman of Alaska Brotherhood, St. Herman Press, 10 Beegun Gorge Road; P.O. Box 70, Dept. MO, Platina, California 96076.
Or yet another address: St. Vladimir’s Seminary Press; Crestwood, New York 10707.
You might try turning to these monasteries for help, they might have what you are looking for.
And as for the churches that are worth visiting here in Moscow, presently there are 872 churches and over 20 monasteries active in our capital. Each is interesting in its own way. To begin with, we think it would be best to visit Christ the Savior’s Cathedral, situated in the heart of Moscow, not far from the Kremlin; the ancient Russian churches on the territory of the Kremlin itself, and as for the monasteries, the ancient Donskoy and St.Daniel’s monasteries are certainly worth visiting.
In each of the Moscow churches and monasteries there are Orthodox holy relics and miracle-working icons. So, basically, no matter which churches and monasteries you visit in Moscow, you will learn much that is of interest and beneficial for your spiritual enlightenment, providing, of course, that you enlist the help of an experienced and well-educated in Orthodoxy guide.”
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