On Unity in Secular Unessentials

229365.bDr. Constantine Cavarnos 1918-2011

As far as various Protestant denominations are concerned, in view of the fact that they are very divided with respect to doctrines — there being as many Protestant “Faiths” as there are, so to speak, individual Protestants — “union” for them cannot consist in union in one and the same Christian Faith, but only in united activity in the pursuit of certain goals of a secular nature. This is why they keep postponing an answer to the request made by traditionalist Orthodox Christians for a clear, unambiguous definition of the term “union of the Churches”. They say, “Let us first seek unity, that is, united action, in the secular realm, and after this we can proceed to discussions of “union” in the Faith.

This approach obviously ignores Christ’s injunction: “Seek ye first the Kingdom of God, and His righteousness; and all these things shall be added unto you” (Mat. 6:33). The Kingdom of God is not a kingdom of secular aims and values, but a Kingdom of spiritual Truth. For as Christ again says, “Ye shall know the Truth, and the truth shall make you free” (John. 8:32).

Father Florovsky has made a very apt remark on this approach in his book Ecumenism: A Doctrinal Approach. He says: “Would it not be an absurd situation, if Christians could have been at one in secular unessentials and still at variance in essentials? Would it not have suggested that all doctrinal or confessional disagreements were of no vital importance whatever? (Ecumenism Examined: A Concise Analytical Discussion of the Contemporary Ecumenical Movement, p. 61)

On Orthodoxy with Commitment

Hieromonk Seraphim of Platina (+ Sept. 2, 1982)

We must not artificially isolate ourselves from the reality of today’s world; rather, we must learn to use the best things the world has to offer, for everything good in the world—if we are only wise enough to see it—points to God, and we must make use of it. Too many people make the mistake of limiting Orthodoxy to church services, set prayers, and the occasional reading of a spiritual book. True Orthodoxy, however, requires a commitment that involves every aspect of our lives. One is Orthodox all the time every day, in every situation of life—or one is not really Orthodox at all. For this reason we must develop an Orthodox worldview and live it. (Living an Orthodox Worldview, Lecture Aug. 1980)

Blessed Fr. Seraphim, pray for us!

On Orthodoxy and Black Americans

“The United States of America, after many years of union and peace, after gigantic material and moral development, are separated into two hostile camps. The Northern States, guided by true reason and evangelical principles, persistently seek the abolition of the slavery of the blacks. The Southern States, blinded by a badly understood material interest, obstinately and anti-Christianly seek the perpetuation of slavery. This war of ideas and physical interests is prosecuted to desperation. Bloody battles are delivered, but victory until the present is doubtful, and the return of peace does not seem near. But if we cast a careful eye upon the wonderful events of this age, we shall be inclined to believe that those who contend so nobly for the most unquestionable and humane rights, will, God helping them, reach the object of their desires.” (The Oriental Star)

Morgan traveled to Constantinople with a letter from the Philadelphia Greek community, which supported his ordination and also said that if he failed to establish a Black Orthodox parish, he was welcome to serve as their assistant pastor. So Morgan arrived in Istanbul, and he was interviewed by Metropolitan Joachim of Pelagoneia, one of the few bishops of the Patriarchate who knew English. Metropolitan Joachim recommended that Morgan be baptized, chrismated, ordained, and then sent back to America to “carry the light of the Orthodox faith among his racial brothers.” And so, in August, Morgan was baptized in front of three thousand people, and on the Feast of the Dormition, he was ordained a priest. He took the name “Father Raphael” in place of Robert. The Ecumenical Patriarchate sent him back to America with vestments, liturgical books, a cross, and twenty pounds sterling. He was given the right to hear confessions, but the Holy Synod denied his request for an antimension and Holy Chrism.

  • St. Nikolai Velimirovich preached in English at a Black church in Harlem in the 1920’s:

Metropolitan Amphilochius (Radovich):His sense of apostolic responsibility for all people and all nations can be explained. It is a fact that he was nearly the first [Orthodox] Christian bishop who preached Christ, in English, in the 20s of the twentieth century, to African Americans in Manhattan, New York [at St.Phillip’s Church in Harlem]. (The Theanthropic Ethos of Holy Bishop Nikolai Velimirovich. [kindle version])

Archbishop Iakovos would later explain that it was an obligation to speak up that led him to Selma: “We have fought oppressive and repressive political regimes, based on Christian principles, for centuries… A Christian must cry out in indignation against all persecution. That’s what made me walk with Martin Luther King Jr. in Selma. We are all responsible, and must continue to speak out.”

On the Riches We Can Keep

Elder Barsanuphius of Optina 1845-1913

Everyone knows the story about the young man in the Gospels. He approaches Christ and asks how he can inherit eternal life. The Lord replies, do thus and thus. “All this I have fulfilled,” says the young man. “Then if you wish to be perfect,” says Christ, “sell your possessions and give everything to the poor.” This commandment of Christ has profound meaning. The possessions which it necessary for us to give away are those things which we have received from the world. We must take them out of our heart and give them away, so that there will be nothing worldly there, so that Christ alone will be there. I earnestly entreat you — preserve your heart; let it belong entirely to the Lord. Don’t let anyone within it besides your spiritual father, and perhaps also a friend in the Lord.

There are possessions which one need not give away. The well-known and comprehensively educated physician, Professor Prigorov, was possessed of great erudition, and made use of it to the glory of God. When he was asked how he could combine the fulfillment of all the rites and dictates of the Orthodox Church with his enormous practice, he replied, “The Lord helps me, since I use my knowledge to the glory of my Lord Jesus Christ.” Such riches, that is, such knowledge, one need not renounce. (Elder Barsanuphius of Optina, p. 648)

On How to Help the Poor

Blessed Jerome ca. 347-420

And so I will respond to you with the words of our Lord: if you want to be perfect, to carry your cross, to follow the Saviour, and imitate Peter who said, “You see, Lord, that we have left everything to follow you,” (Matt.10:28) go, sell all that you have and give it to the poor, and follow the Saviour.

He did not say, Give it to your children, your brothers, your parents — by this rule, the Lord must come first — but “Give it to the poor,” or rather to  Christ, whom you help in the person of the poor; he, being rich, made himself poor for the love of us, and who says in the 39th psalm, “For me, I was poor and destitute, and the Lord took care of me.” (Ps. 40:17) And immediately at the beginning of the 40th psalm, “Happy is he who understands the needs of the poor and indigent.” (Ps.41:1)

He does not mean those who live in beggary and squalor and at the same time in their vices; but those of whom the apostle Paul spoke when he said, “They only asked us not to forget the poor.” (Gal. 2:10) It was for the relief of these poor that Paul and Barnabas undertook to collect money on the first day of the week in the congregations of (believing) gentiles, and that they hurried themselves, not sending others, to take it to those who had been stripped of their goods for Christ, who were suffering persecution and who had said to their father and mother, to their wife and children, “We do not know you.” (Deut. 33:9) These carry out the wish of the Father and of whom the Lord Saviour said, “These are my mother and my brothers, those who carry out the will of my father.” (Matt. 12:50, Luke 8:21)

I say this, not because we should not be charitable to Jews, gentiles, and to all the other poor, of whatever nation they may be; but we must always prefer Christians to unbelievers, and even among the Christians we should put a great distance between a man who is a sinner and one who is holy. This is why the apostle, who exhorts charity to all in  many places, recommends them to do so mainly towards fellow believers (Gal. 6:10). This is one with whom we are linked by religion, and who is not separated by sin from the brotherhood. If we are called to give food to our enemies when they are hungry, to give them drink when they are thirsty, and so to pour coals of fire on their head (Rom. 12:10), how much more towards those who are not our enemies, and who are Christians and holy? (Letter 120)

On the Purpose of Working

St. Basil the Great ca. 330-379

[I]n labor the purpose set before everyone, is the support of the needy, not one’s own necessity. (Regulae Fusius Tractatae, 4.2 )