Loving God, we offer thanks for the work and witness of Isabel Florence Hapgood, who introduced the Divine Liturgy of the Russian Orthodox Church to English-speaking Christians, and encouraged dialogue between Anglicans and Orthodox. Guide us as we build on the foundation that she gave us, that all may be one in Christ; who with thee and the Holy Spirit livest and reignest, one God, unto ages of ages. Amen.

The Episcopal Church today commemorates Isabel Hapgood, Ecumenist & Journalist, 1929, who translated the Russian Orthodox Liturgy to English pic.twitter.com/EgksNlua9b

— Anglican Church SPB (@anglicanspb) June 26, 2017

The recent decision by the Ukrainian Orthodox Church to split from its Russian counterpart after more than 300 years of being linked reflects not only the continuing military conflict between the two countries in recent years, but also the important political role Orthodox Christianity plays in the region.

Ukraine is an overwhelmingly Orthodox Christian nation, with nearly eight-in-ten adults (78%) identifying as Orthodox (compared with 71% in Russia), according to a 2015 Pew Research Center survey of much of the country (some contested areas in eastern Ukraine were not surveyed). This is up from 39% who said they were Orthodox Christian in 1991 – the year the officially atheist Soviet Union collapsed and Ukraine gained its independence. With roughly 35 million Orthodox Christians, Ukraine now has the third-largest Orthodox population in the world, after Russia and Ethiopia.

In addition, Orthodox Christianity is closely tied to Ukraine’s national and political life. Roughly half of all Ukrainians (51%) say it is at least somewhat important for someone to be Orthodox to be truly Ukrainian. The same is true for Russia, where 57% say being Orthodox is important to being truly Russian. In both countries, about half (48% in each) say religious leaders have at least some influence in political matters, although most Ukrainians (61%) and roughly half of Russians (52%) would prefer if this were not the case.

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Split between Ukrainian, Russian churches shows political importance of Orthodox Christianity https://t.co/0Z5yE7DuzH pic.twitter.com/IvxEWVR9jB

— Pew Research Global (@pewglobal) January 14, 2019

Ukraine is on the verge of opening the biggest schism in Christianity in centuries, as it breaks from the authority of a Moscow-based patriarch and this week expects to formally gain recognition for its own church, taking tens of millions of followers.

Intensifying a millennium-old religious struggle freighted with 21st-century geopolitical baggage, Ukraine’s security services have in recent weeks interrogated priests loyal to Moscow, searched church properties and enraged their Russian rivals.

“They just want to frighten us,” said the Rev. Vasily Nachev, one of more than a dozen priests loyal to the Moscow patriarch who were called in for questioning.

The new Ukrainian church is expected to be granted legitimacy on Jan. 6, the eve of the Orthodox Christmas, when its newly elected head, Metropolitan Epiphanius, travels to Istanbul to receive an official charter from the Constantinople patriarchate, a longtime rival power center to Moscow.

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BIG SCHISM AHEAD: On Jan. 6, the Ukrainian Orthodox church is set to break away from the Russian Orthodox church, taking about one-third of the parishes that now answer to Moscow. Larger conflict looms over church property and power. via @nytimes https://t.co/VLQp1rtGD3

— Laurie Goodstein (@lauriegnyt) January 2, 2019

Theresa May is not the only public figure in Europe who is making a rearguard defence of a “historic” agreement about an ultra-sensitive matter that was struck behind closed doors and may not survive open debate among the interested parties.

Earlier this month it was reported that a landmark accord had been reached to secularise the most theocratically governed democracy in Europe, Greece. The bargain was sealed on November 6th between the country’s leftist and atheist (though not especially anti-religious) prime minister, Alexis Tsipras, and the head of the Greek Orthodox church, Archbishop Ieronymos. Today the archbishop was struggling to defend the accord before the bishops who make up his Holy Synod. It has been billed as the hardest moment in the 80-year-old cleric’s ten-year reign, and even a turning point in the 200-year history of the Greek state.

The deal is certainly an intriguing piece of political gamesmanship. One provision dominated the headlines: the country’s 10,000 or so priests would no longer be considered civil servants, with all the job security and pension rights that go with that status. Instead the state would pay the church an annual subsidy of €200m ($230m) a year, a sum that would not be affected by any change in the number of clerics. Over time, the need for such a subsidy would diminish. In what was described as a win-win arrangement, a large portfolio of properties, ranging from land to urban real estate, whose ownership had been disputed between church and state since the 1950s would be jointly managed for the benefit of both parties.

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The Greek Orthodox Church faces a battle over secularisation – Archbishop Ieronymos is struggling to sell a deal to his bishops | The Economist https://t.co/l2YFwSWcN4 pic.twitter.com/WzPGcy9Qqt

— George Roussos (@baphometx) November 16, 2018

There are fears that, with a full-blown dispute between Church authorities, congregations could be shut out of certain churches.

President Poroshenko accuses the Kremlin of trying to foment a religious war, and he has warned that Russian agents could try to seize church property.

The Moscow Patriarchate says its worshippers should no longer attend any services conducted by clergy loyal to Constantinople. From now on it will also boycott joint Orthodox Church ceremonies.

Mr Putin’s spokesman Dmitry Peskov said the Kremlin would defend “the interests of Russians and Russian speakers and the interests of the Orthodox”, but only by using “political and diplomatic measures”.

Russia also said it had to protect ethnic Russians ahead of its military intervention in Ukraine in 2014.

So there is potential for serious conflict, not least because Ukraine’s Orthodox believers are divided among three Churches: the Ukrainian Orthodox Church (Moscow Patriarchate), the Orthodox Church of the Kiev Patriarchate and the small Ukrainian Autocephalous Orthodox Church (UAOC).

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(BBC) #OrthodoxChurch split: Five reasons why it matters https://t.co/5qND34Qyyx #constantinople #russia #ukraine #religion #history #europe #christianity

— Kendall Harmon (@KendallHarmon6) October 17, 2018

The Russian Orthodox Church has announced it will break off relations with the Patriarchate of Constantinople in a religious schism driven by political friction between Russia and Ukraine.

The Synod of the Russian Orthodox Church elected on Monday to cut ties with the Ecumenical Patriarchate of Constantinople, which is viewed as the leading authority for the world’s 300 million Orthodox worshippers.

The split is a show of force by Russia after a Ukrainian church was granted independence.

Last week Bartholomew I of Constantinople, the “first among equals” of eastern Orthodox clerics, granted autocephaly (independence) to the Ukrainian Orthodox Church, which previously answered to Moscow.

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It is not accidental, therefore, that the biblical story of the Fall is centered again on food. Man ate the forbidden fruit. The fruit of that one tree, whatever else it may signify, was unlike every other fruit in the Garden: it was not offered as a gift to man. Not given, not blessed by God, it was food whose eating was condemned to be communion with itself alone, and not with God. It is the image of the world loved for itself, and eating it is the image of life understood as an end in itself.

To love is not easy, and mankind has chosen not to return God’s love. Man has loved the world, but as an end in itself and not as transparent to God. He has done it so consistently that it has become something that is “in the air.” It seems natural for man to experience the world as opaque, and not shot through with the presence of God. It seems natural not to live a life of thanksgiving for God’s gift of a world. It seems natural not to be eucharistic.

The world is a fallen world because it has fallen away from the awareness that God is all in all. The accumulation of this disregard for God is the original sin that blights the world. And even the religion of this fallen world cannot heal or redeem it, for it has accepted the reduction of God to an area called “sacred” (“spiritual,” “supernatural”)—as opposed to the world as “profane.” It has accepted the all-embracing secularism with attempts to steal the world away from God….

When we see the world as an end in itself, everything becomes itself a value and consequently loses all value, because only in God is found the meaning (value) of everything, and the world is meaningful only when it is the ‘sacrament’ of God’s presence.”

–Alexander Schmemann, For the Life of the World (New York: Saint Vladimir’s Press, 1970), p.16 (cited in the Sunday sermon by yours truly)

Today we commemorate the 34th anniversary of the repose of Protopresbyter Alexander Schmemann, Dean of St Vladimir’s Seminary and a leading 20th century Orthodox Christian theologian.https://t.co/UWiIBmB4uf#svots #FrAlexanderSchmemann pic.twitter.com/TLMdigNp4S

— St Vladimir's Orthodox Seminary (@stvlads) December 13, 2017

For the universal church and in the guidelines offered by different bishops’ conferences distinctions are made between the faithful of the Orthodox churches and the faithful of the Anglican and mainline Protestant churches.

The Catholic Church recognizes the validity of Orthodox sacraments and welcomes members of the Orthodox churches to receive the sacraments in a Catholic Church, although it cautions that their Orthodox pastors and bishops might object.

The U.S. bishops’ brief guidelines, published in 1996, said, “Members of the Orthodox churches, the Assyrian Church of the East and the Polish National Catholic Church are urged to respect the discipline of their own churches. According to Roman Catholic discipline, the Code of Canon Law does not object to the reception of Communion by Christians of these churches.”

For Anglicans and Protestants, the situation is more complicated and Catholic church law requires that they “manifest Catholic faith in this sacrament,” as the directory phrased it.

Shared faith in the real presence of Christ in the Eucharist is not unlikely, however, because it formally has been affirmed over the course of more than 50 years of formal theological dialogue between the Catholic Church and the Anglican and mainline Protestant churches.

Therefore, the norms published by the Diocese of Rockville Centre, New York, in 1999 stated, “Episcopalians and Lutherans can be presumed to believe in the real presence. For members of other communions there may be need for some further discussion concerning their belief in the Eucharist.”

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It is not as if congregational leaders do not recognize the necessity for change. In a major new study, 7 percent of parishes reported things are fine just the way they are.

Among other congregations:

• Thirty-nine percent of parishes reported they were making the necessary changes to ensure a bright future for the congregation.
• Thirty-two percent of parishes said they need to change to increase their vitality and viability, but the parish does not seem to realize it or does not want to make the necessary changes.
• Twenty-two percent said, “We are slowly changing but not fast enough, nor significantly enough.”

“More than half feel they are too bound to Orthodox tradition,” said study leader Alexei Krindatch, research coordinator with the Assembly of Canonical Orthodox Bishops of North and Central America. “But they cannot change.”

The top two obstacles to change? More than half of parishes reported a lack of resources, particularly energy and finances. Forty-four percent said their congregations lacked a unifying vision or direction.

The unresolved stresses on congregations are taking a toll.

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Like a journey abroad to understand home, a look at what the Orthodox make of Lent brings perspective to the more familiar practices of the Western Church. The schism between the two is disastrous, but a consolation is the strong identity of the Eastern liturgies.

So anyone who wants to know what Lent is should be grateful to Kallistos Ware. This monk, now 83, born in Bath, and educated at Westminster and Magdalen College, translated into English the Orthodox service book The Lenten Triodion.

His translation from the Greek was done with Mother Mary of the Monastery of the Veil of the Mother of God at Bussy-en-Othe in Burgundy….

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I have wondered how the “success” of the spiritual life would be measured? I could imagine that the number of persons Baptized might be compared to the number of the Baptized who fall short of salvation – but there is no way to discover such a thing. In lieu of that, we often set up our own way of measuring – some expectation of “success” that we use to judge the spiritual life. “I tried Christianity…” the now self-described agnostic relates, “and found that it did not live up to its claims.”

To my mind, the entire question is a little like complaining about your hammer because it doesn’t work well as a screw-driver. The problem is that the spiritual life doesn’t “work,” and was never supposed to. It is not something that “works,” it is something that “lives.” And this is an extremely important distinction.

In 1859, Samuel Smiles, a Scottish author and government reformer, published the book, Self-Help, the first self-proclaimed work on self-improvement. His opening line is famous, “God helps those who help themselves.” Indeed, many modern people are under the impression that this statement comes from Scripture (it does not). It is not at all accidental that Smiles’ thought should echo that of the Scottish Enlightenment itself. We can build a better world, and do so more effectively by building better humans. Christianity was to be harnessed in this great progressive drive.

We look to our faith to solve problems. Whether we suffer from psychological wounds, or simple poverty and failure, we look to God for help. The spiritual life, and the “techniques” we imagine to be associated with it, are the means by which we “help ourselves” (God will do the rest).

This narrative is simply not part of the Christian faith.

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Was he aware of the risks he was taking? Putin is not big on criticism. “Yes, of course, we were fully aware of what we were doing. We did touch on extremely sensitive issues for Russian people: the authorities and the Orthodox church. We were making serious problems for ourselves, but we knew what we were doing, both me and my producer.”

The Orthodox church, which, disgracefully, has become yet another Putinised institution, is a particularly sensitive target. Zvyagintsev showed the script of the final scene of Leviathan, in which ecclesiastical cruelty and complacency are exposed, only to the actors involved; he didn’t want the others implicated. What on earth has happened to Russian religion?

“Russia is going through a period of profound religious crisis. Religion has become more a kind of ritualism than a profound Christianity. This is really disturbing.

“There’s a line between Christianity and paganism. In Christianity, the line between good and evil is within ourselves. In paganism, the division is between myself and the rest of the world. What I see happening in Russia now is the extremely regressive rise of that antagonistic feeling towards the other, who is deemed evil by those who claim to be good.”

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Andrey Zvyagintsev interview: the Russian director on Loveless and making films under Putin
He has created a movie masterpiece: but how risky is it to critique the effects of the Putin regime on film? TK https://t.co/UrGd9C9Gqy

— Kendall Harmon (@KendallHarmon6) January 29, 2018

The largest Orthodox Christian population outside of Eastern Europe is in Ethiopia, and this community is highly religious and growing https://t.co/oprP83almB

— Pew Research Center (@pewresearch) November 9, 2017

Over the last century, the Orthodox Christian population around the world has more than doubled and now stands at nearly 260 million. In Russia alone, it has surpassed 100 million, a sharp resurgence after the fall of the Soviet Union.

Yet despite these increases in absolute numbers, Orthodox Christians have been declining as a share of the overall Christian population – and the global population – due to far faster growth among Protestants, Catholics and non-Christians. Today, just 12% of Christians around the world are Orthodox, compared with an estimated 20% a century ago. And 4% of the total global population is Orthodox, compared with an estimated 7% in 1910.

The geographic distribution of Orthodoxy also differs from the other major Christian traditions in the 21st century. In 1910 – shortly before the watershed events of World War I, the Bolshevik revolution in Russia and the breakup of several European empires – all three major branches of Christianity (Orthodoxy, Catholicism and Protestantism) were predominantly concentrated in Europe. Since then, Catholics and Protestants have expanded enormously outside the continent, while Orthodoxy remains largely centered in Europe. Today, nearly four-in-five Orthodox Christians (77%) live in Europe, a relatively modest change from a century ago (91%). By contrast, only about one-quarter of Catholics (24%) and one-in-eight Protestants (12%) now live in Europe, down from an estimated 65% and 52%, respectively, in 1910.

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The papers presented were:

1. Ecology: An Orthodox Approach
   by the Very Revd Dr Valentin Vassechko
   Anglican Response : The Revd Canon Dr John Gibaut
   Orthodox Response : Metropolitan Seraphim of Zimbabwe
2. “And it was good”: The Love of God and the Fragility of Creation
   by Bishop Humberto Maiztegui Gonçalves
   Anglican Response : Bishop Graham Usher
   Orthodox Response : Prof. Dr. Miltiadis Konstantinou
3. Anglican Approaches to Death and Dying
   by the Most Revd Dr Richard Clarke and the Revd Canon Dr Sarah Rowland Jones
   Anglican Response : The Revd Canon Dr Alison Joyce
   Orthodox Response : The Revd. Fr. Jonathan A. Hemmings
4. Euthanasia and the Orthodox Approach
   by the Revd Dr George Dragas
   Anglican Response : The Revd Canon Philip Hobson OGS
   Orthodox Response : Metropolitan Chrysostomos of Kition

In the context of environmental issues and the ecological crisis facing our common home the Commission extended its gratitude to both the Orthodox Church and the Anglican Communion for their committment in recent years through their leaders and synods to offering substantial leadership to the movement for environmental justice and sustainability.

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The Anglican Oriental–Orthodox International Commission will meet in Dublin from October 23 to 28 for the first time since its foundation. Hosted by the Archbishop of Dublin, the Most Revd Dr Michael Jackson, who is one of the founding members, the Commission will consider two main items. The first is the completion of an agreed text on the Holy Spirit that will be linked with the mission of the Church. It is hoped that the agreed statement will be completed and signed by the two co–chairs in the course of the meeting. The second agenda item is an initial exploration of areas around “authority in the Church”.

This will be the sixth meeting of the Commission since its foundation in 2001. While in Dublin, members will attend St Maximous and St Domatius Coptic Orthodox Church in Drumcondra for prayers in the Coptic tradition.

They will also visit the Chester Beatty Library, Saint Patrick’s Cathedral, Marsh’s Library, the Book of Kells in Trinity College. They will attend Choral Evensong and a reception in Christ Church Cathedral hosted by Dean Dermot Dunne and a reception in the Mansion House to meet the Ardmhéara Bhaile Átha Cliath/Lord Mayor of Dublin Mícheál Mac Donncha and leaders of other faiths in Ireland and members of inter faith groups.

“We look forward to welcoming the Anglican Oriental–Orthodox International Commission to Dublin and our hopes for this consultation are that the Commission might see that there is a spiritual core and a religious dynamic to Dublin historically and in lived actuality,” said Archbishop Michael Jackson.

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(AFP) New bishop brings hope to some of #Syria's Christians https://t.co/pKrM2XiXqt #religion #middleeast #christianity #orthodoxy

— Kendall Harmon (@KendallHarmon6) August 19, 2017

Syriac Orthodox Christians in Syria’s northeastern city of Hasakeh celebrated the inauguration of the community’s new bishop on Saturday, four years after the last one left the country.

Six years of conflict have ravaged Syria and displaced more than half of its population, including millions who have become refugees.

Christians in some parts of the country have been particularly targeted by the jihadists of the Islamic State group, who have torn down and desecrated churches and Christian icons.

In the Saint George Cathedral in Hasakeh city, worshippers said Archbishop Maurice Amseeh’s arrival was a sign that their community remained resilient despite the war.

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You will recognize it, though my quotation is in fact from an internet version of that Orthodox ‘Western Rite’, The Liturgy of Saint Tikhon. The passage appears in THE COMMUNION DEVOTIONS as a congregational response to the priest’s invitation to ‘draw near with faith, and take this Holy Sacrament to your comfort; and make your humble confession to Almighty God, devoutly kneeling.’

R. Almighty God, Father of our Lord Jesus Christ, maker of all things, judge of all men; we acknowledge and bewail our manifold sins and wickedness, which wefrom time to time, most grievously have committed, By thought, word, and deed,against thy Divine Majesty, Provoking most justly thy wrath and indignation against us. We do earnestly repent, and are heartily sorry for these our misdoings; the remembrance of them is grievous unto us; the burden of them is intolerable. Have mercy upon us, have mercy upon us, most merciful Father; For thy Son our Lord Jesus Christ’s sake, forgive us all that is past; and grant that we may ever hereafter serve and please thee in newness of life, To the honour and glory of thy Name; through Jesus Christ our Lord. Amen.

A side of me still thrills to that. Brought up in a guilt-culture, I still want to binge on selfabasement,followed by the ‘high’ of unmerited, almost magical release. But long before Ibecame Orthodox, I began to have doubts, especially in an Anglican parish thatencouraged frequent communion. How could the sacrifice of Christ be failing to createthat serving and pleasing of God in ‘newness of life’ for which I pleaded each Sunday?Why did I have to come back week after week, making the same old complaints of badmemories and intolerable burdens? When would I, ‘reflecting as in a mirror the glory ofthe Lord’, be ‘transformed’ (as St Paul said happened to all Christians) ‘into the same image from glory to glory’ (2 Corinthians 3: 18 in the Revised Version)?

Returning to my difficulties in reciting the ‘Jesus Prayer’, I realized that phrases in it –‘Lord Jesus Christ, Son of God, have mercy on me, a sinner’ – had unconsciously triggeredthat image of the wrathful monarch and his princeling son, whose royal dignity andhonour I had offended since childhood, ‘provoking most justly’ their ‘wrath andindignation against me’. Immediately, as from behind a cloud, the Lordship of Christ revealed itself simply as leadership: of the leader I loved and whose commands I sought to obey because I loved him. Any plea for his ‘mercy’ became an asking for the immeasurable benefits of his grace and for his sympathetic understanding of my shortcomings, together with my acceptance of his generous offer of transformation and new life. And as for the last phrase about ‘me, a sinner’, that was just an obvious statement of fact. I’ve been able to use the prayer ever since.

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The skyline of Paris has just acquired yet another arresting feature. Only a stone’s throw from the Eiffel Tower, a spanking new Russian Orthodox cathedral, complete with five onion domes and a cultural centre, was inaugurated on December 4th by Patriarch Kirill of Moscow, amid sonorous rhetoric about the long and chequered history of the Russian diaspora in France.

To secular observers, this was the latest success for Russian soft power, showing that even in times when intergovernmental relations are frosty, ecclesiastical relations can still forge ahead. In October, Patriarch Kirill reconsecrated the Russian cathedral in London and had a brief meeting with the supreme governor of the Church of England, Queen Elizabeth; this was a more cordial chat than any conversation the political leaders of Britain and Russia have had recently.

The new temple in Paris was, in a sense, both a product and a hostage of secular politics. Nicolas Sarkozy, France’s then-president, agreed to its construction, with Russian funds, back in 2007 as a good-will gesture to Russia. Plans to turn the cathedral’s opening into a moment of diplomatic togetherness, attended by the French and Russian presidents, foundered after the countries’ row over Syria sharpened. But nothing prevented Patriarch Kirill from inaugurating the new house of prayer, with French cultural figures like the singer Mireille Matthieu in attendance.

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Archbishops from Iraq were denied visas to enter the UK as they may have claimed asylum https://t.co/XWO8h5GrX3 pic.twitter.com/MR7Oeaui6p

— The Times of London (@thetimes) December 5, 2016

Why are suffering Syrian and Iraqi bishops banned from visiting the UK? They only wanted to attend the consecration of the country’s first Syriac Orthodox cathedral, dedicated to St Thomas. They might even have met the Prince of Wales for a cup of tea, but after that they’d have surely returned to serve their rapidly-diminishing flocks and lead them through their daily crucifixions, beheadings, enslavement, murder, rape”¦ Surely the Sunday Express has got this story completely wrong. Bishops banned? Why on earth?

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In the midst of Nazi-occupied Paris, an independent-minded Russian Orthodox nun lamented that Christians were not equipped to meet the challenges of the moment. “I look everywhere and nowhere do I find anything that would point to the possibility of a breakthrough from material life to eternity,” wrote Maria Skobtsova in an essay titled “Insight in Wartime.” She did not see around her any forms of Christian life that had the “right voice, the right pathos, the kind of wings” to stand against the terrors of the era.

Skobtsova herself was perhaps the exception. Born in 1891 under the czar, she had by the 1940s been a Bolshevik, a poet, and a refugee. She was almost killed by both White and Red armies during the Russian Revolution of 1917. She fled Russia after briefly serving as the deputy mayor of Anapa, a city near the Black Sea. In exile she returned to the Orthodox faith, and in 1932 she became a nun.

She refused, however, to take up residence in a convent or traditional religious community. Issuing a thoroughgoing critique of monasticism, she insisted that she would seek instead “to share the life of paupers and tramps.”

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The Patriarch of Antioch was in London… [this past Thursday] for the consecration of Britain’s first Syriac Orthodox Cathedral. The Prince of Wales, Prince Charles, was the guest of honour at the service, which was attended by a number of senior Anglicans from the Church of England, including the Bishop of London, Richard Chartres; the Bishop at Lambeth, Nigel Stock; and the Bishop of Ebbsfleet, Jonathan Goodall, the former ecumenical secretary at Lambeth Palace.

The new cathedral of St Thomas is the former Saint Saviour’s Church in Acton, west London ”“ formerly a chapel for deaf Christians operated by the Royal Association for the Deaf.

The joyous service was marked with sadness as the congregation and a succession of speakers reflected on life for Christians in the homelands of the Syriac Orthodox Church in Syria and Iraq.

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Last year, the AOOIC communiqué recommended the omission of the Filioque clause ”“ the words “and the son” which western churches added to “”¦which proceeds from the Father” in the Nicene Creed without international consensus. The Anglican co-chair of the Commission, Bishop Gregory Cameron from St Asaph in Wales, said at the time that it had “long been a source of contention between Western and Eastern Christians.”

In their communiqué issued at the end of last week’s talks, the members of the AOOIC said that “having completed its work on the Procession of the Holy Spirit at its 2015 meeting, the Commission continued its reflection on the second part of its Agreed Statement on pneumatology, ”˜The Sending of the Holy Spirit in Time (Economia).’

“This second part considers the action of the Holy Spirit in the life and mission of the Church making it one, holy, catholic and apostolic. The Co-Chairs signed the second part of Agreed Statement that will be sent to our churches for reflection and comment, after which the Commission will produce the full statement, ”˜The Nature and Work of the Holy Spirit,’ in its final form.”

Read it all from ACNS.

The visit represents the first time that Archbishop Justin and Patriarch Kirill have met, but it is the second time a Patriarch of Moscow and an Archbishop of Canterbury have met at Lambeth Palace in recent times. The first meeting was that of Archbishop Michael Ramsey with His Holiness Alexey I in 1964.

The relationship between the two churches has endured for more than three centuries, through some very difficult times as well periods when the two countries have stood side by side. This relationship has been cemented through many personal contacts and through the spiritual and cultural interchange which has enriched both churches.

After welcoming Patriarch Kirill and his delegation to Lambeth Palace, Archbishop Justin had a personal conversation with Patriarch Kirill. Uppermost in the conversation was their shared compassion for Christian, and other, minorities in many parts of the world, especially in the Middle East, where they have been systematically targeted and persecuted and their communities decimated.

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We are those who live in a world which struggles to distinguish between what something costs and what it is worth. So powerful is this trend that we face Christ and seek to put a price on grace. He responds with infinite love and mercy ”“ and with a command that seems irrational when we first hear it. He says to us, who think ourselves rich, that we are to receive freely from him.

The reason for his offer is that, in God’s economy, we are the poorest of the poor; poorer than ever because we think ourselves rich. Our money and wealth is like the toy money in a children’s game: it may buy goods in our human economies that seem so powerful, but in the economy of God it is worthless. We are only truly rich when we accept mercy from God, through Christ our Saviour.

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Perhaps the most significant thing about the Great and Holy Council of the Orthodox Church that met in June in Crete is that it took place at all. The Eastern Orthodox churches hadn’t met in this way in nearly a century, and it was their first meeting since the fall of the communist regimes that had decimated the religious landscape of Eastern Europe, home to the majority of Ortho­dox Christians. Even if the decisions taken at the council are contested, there is now a mechanism in place by which they might be revisited.

In the Orthodox Church, nothing happens quickly. Yet the ripples of conciliarity being felt from the June meeting are significant, and they will not soon die out. Some within the Orthodox Church are proposing regular meetings, perhaps not unlike the Lambeth conferences held every decade in the Anglican Com­munion. Regular assemblies like this would be something new, and all of a sudden they feel more possible.

The Eastern Orthodox Church is composed of 14 self-governing churches (15 if you count the Orthodox Church in America, whose independent, self-governing status is contested). Of these, four did not attend, largely due to disagreements over some of the texts that were to be discussed in Crete.

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Q: Can you give us some highlights or stories from the council?

A: For me, the most obvious highlight was observing the bishops (25 from each church) speaking openly and honestly to one another, learning about their respective circumstances and contexts. On several occasions, I heard bishops saying: “I had no idea this was happening in Nigeria (or Albania, or Poland).”

One consequence of the walls of estrangement that existed between the various churches was that each of them developed ”” or responded to the modern demands of the West ”” at a different pace. Where, for example, we are quite accustomed to seeing images of Ecumenical Patriarch Bartholomew working closely with the pope for many years, other churches (such as Bulgaria and Georgia) have struggled to communicate or cooperate with any Christian church whatsoever, withdrawing from the World Council of Churches in recent years. The same is true of the Patriarchate of Moscow, whose primate Patriarch Kirill met with Pope Francis earlier this year, only to return to a church protesting (even threatening schism) over his “heretical” flirting with the Vatican.

So this sort of uneven evolution required a council to establish some fundamental guidelines for the Orthodox Churches.

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The Ukrainian parliament has requested that Constantinople recognize the Ukrainian Orthodox Church’s independence from Russia, the parliament website reported Thursday.

The appeal to Patriarch Bartholomew of Constantinople ”” the head of the Orthodox Church”” was supported by 245 deputies, with 20 deputies voting against. The move is hoped to speed up “changes that will grant the Ukrainian church independence from an aggressor state,” the Kommersant newspaper reported.

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Statement of the Holy Synod of the Russian Orthodox Church

On the situation caused by the refusal of several Local Orthodox Churches to participate in the Holy and Great Council of the Orthodox Church

For many decades the Russian Orthodox Church took and continues to take an active part in the preparation of the Holy and Great Council of the Orthodox Church. Since the 1st Pan-Orthodox Conference in 1961 on Rhodes, the outstanding hierarchs and the best theologians of our Church have made their contribution to the work on a great number of the Council’s topics, including those which were not to be included later in the agenda of the Holy and Great Council. For the sake of the earliest convocation of the Council, the Russian Orthodox Church has repeatedly re-affirmed her readiness to achieve decisions mutually acceptable for all the participants in the pre-Council process, even if such decisions diverted from the already agreed rules of the Council’s preparation.

However, the principle of pan-Orthodox consensus has been the invariable basis of the pre-Council process…

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…there is one particular prayer that Jesus teaches and models. I’m not enough of a world religion scholar to know if it is unique to Christianity, but it is remarkable part of Christian faith and life. It’s the prayer of Stephen as he was stoned and of Jesus on the Cross: “Father, forgive them for they know not what they do.”

It is one way we obey Jesus’ command to love enemies, even murderous ones””whether they target us or those with whom we sympathize.

This struck me afresh recently as I recited an Eastern Orthodox prayer of intercession. In the litany of petitions, this one jumped out at me: “Lord, we pray”¦ for those who hate us and those who love us.”

In the Orthodox tradition, this prayer is to be said every evening.

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Finally, at a choral evensong in Westminster Abbey, a copy of the latest Agreed Statement, entitled In The Image and Likeness of God: A Hope-Filled Anthropology was presented to us by the Co-Chairmen of the International Commission for the Anglican-Orthodox Theological Dialogue. We were able to celebrate what Anglicans and Orthodox affirm together about the human person. This milestone provides the theological foundation for forthcoming discussions on the practical consequences of our shared theology to address the key themes, including the protection of the environment, ethical questions around medical interventions, and family life, and our call to reconciliation in the world around us. You yourself have been an untiring advocate for peace and reconciliation – politically, with the natural world and in your historic visit at the installation of His Holiness Pope Francis.

Historically I see these achievements as signs of a further deepening of the deep-rooted friendship between our two churches. As noted by Your All Holiness during the visit to Lambeth Palace, as early as the 17th century Cyril Lukaris, Patriarch first of Alexandria and then of Constantinople, had many contacts with the English Church and State. The Anglican and Eastern Churches Association and the Fellowship of St Alban and St Sergius have both fostered and continue to strengthen ecumenical friendships.

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