Russian Orthodox Church elects 16th Patriarch

By Megan K. Stack
January 28, 2009

Reporting from Moscow -- Metropolitan Kirill, a prominent and politically astute priest with a reputation as a modernizer, was elected patriarch of the Russian Orthodox Church on Tuesday.

With his enthronement Sunday, Kirill will become the first patriarch inducted since the fall of the Soviet Union in 1991. He takes charge at a time when the Russian Orthodox Church enjoys wealth and political influence unmatched since the days of czarist Russia.

"It is with humility and full understanding of my responsibility that I accept the divine choice through which I am being handed the mission to serve as patriarch," Kirill said after the results of a secret vote were announced. "At the center of this mission is the cross of Christ."

About 700 priests, monks and powerful laypeople gathered for the vote in Moscow's Christ the Savior Cathedral, the hulking temple flattened under Josef Stalin and rebuilt in the 1990s as a potent symbol of the church's resurgence.

As the head of the tabulation board proclaimed the result, bells clanged in salute from the cathedral and the nearby Kremlin.

A 62-year-old native of St. Petersburg, Kirill took over as interim leader after the death last month of Patriarch Alexei II and had been regarded as the most likely candidate to become the 16th patriarch. The longtime head of the denomination's external relations, Kirill is expected to undertake some modest modernization within the conservative confines of the church.

"On the one hand, he's a remarkable preacher and theologist; on the other hand, he's a diplomat experienced in huge, bureaucratic work," said Sergei Chapnin, editor of the patriarchy's Church Guardian newspaper.

"Today the Orthodox Church is not only a spiritual but also a tremendous social force in Russia. The state cannot ignore the position of the church when we talk about the interests of its citizens."

Most notably, hopes are high that the new patriarch may smooth tensions with the Roman Catholic Church. Alexei II avoided meeting the pope and accused Catholic priests of trying to convert Orthodox believers.

Kirill has visited the Vatican and made some conciliatory remarks. Despite general Orthodox wariness of Catholic intentions toward Russia, analysts say he may look for common ground with Pope Benedict XVI.

Kirill is also expected to continue the work of his predecessor, who built the Soviet-wrecked church into an institution tightly allied with the government.

Marginalized and infiltrated during decades of anti-religious Soviet rule, the Orthodox Church has enjoyed increasing political clout under Vladimir Putin, Russia's prime minister and former president. As Putin sought to reawaken patriotic pride among Russians, first as president and then in his current post, the church regained its bygone sway.

Putin and Russian President Dmitry Medvedev have appeared at worship services and invited priests to flank them at photo opportunities. The church embarked on an ambitious campaign of building and restoring houses of worship across the land. Monasteries flourished once more, and priests were allowed into many Russian public schools to teach children about the Orthodox faith.

Analysts describe the relationship between Russia's power elite and the church as one of mutual dependence: The Orthodox have managed to reclaim their lost status, while political leaders gain the legitimacy provided by the very public support of religious leaders.

As Russia's growing financial crisis raises the possibility of public discontent, the church could become even more crucial to maintaining political stability.

"Ties between the Kremlin and the church will get tighter and tighter," said Alexander Nezhny, a Russian writer who specializes in religion. "Today the Russian Orthodox Church is the de facto state church, enjoying perks and advantages from the state. In the new era, this mutual penetration will be deeper."

Self-Emptying Love of St. Nicholas

--Fr. Robert M. Arida

Celebrating the feast of Saint Nicholas, we are to ask ourselves what makes the archbishop of Myra so popular. Indeed, the popularity of Saint Nicholas cannot be disputed. He is venerated not only by Christians but also by Muslims. Within the weekly cycle of liturgical services, the Church asks for his intercession before the throne of Christ on every Thursday. For many western and eastern Europeans - and also for some Americans - the exchanging of gifts is associated with the feast of Saint Nicholas. And children of virtually every race and religion hold on to an image-sometimes a caricature-of a mysterious person who annually brings gifts to their homes.

Who is Saint Nicholas? He has left neither theological treatises nor personal correspondence. Very little is known about his family and upbringing and though he is said to have participated in the first ecumenical council, convened in Necea in 325, his name is not listed among the attending bishops.

On the one hand, so little is known about Saint Nicholas. Yet on the other hand, we recognize his face and celebrate his life of pastoral care rooted in his fidelity to the Gospel. As an image of humility, his personal life remains very transparent. But as the humble one called by Christ to be pastor, servant, teacher, intercessor and protector of the innocent, the memory of his ministry is indelibly inscribed on the minds and hearts of the faithful.

It is only because of the self-emptying love of Saint Nicholas that we can come to know him. The kenotic love of Saint Nicholas enables him to draw near to each of us. He spared nothing in order to help and to edify his flock. His love for the needy coupled with his love for the catholic faith enabled him to literally save those in his care from falling into sin. As pastor and therefore as theologian Saint Nicholas shows us how love and truth form an inseparable bond. Thus, the generosity of Saint Nicholas and his caring love for his flock was fueled by his love for sharing Christ. Saint Nicholas was keenly aware that without the crucified and risen Christ, who is both God and man, his ministry would bear the fruits of ignorance and heresy. Without the Christ of the Gospels, Saint Nicholas knew he could not be able to guide his flock into new and eternal life.

Like the Apostle Paul, Saint Nicholas knew that fidelity to the true faith and therefore fidelity to Christ maintained the unity of the Church. From within this life of truth and unity Saint Nicholas reminds us that we have been called to a new manner of existence. We have been called to "attain to the measure of the stature of the fullness of Christ... [and] to grow up in every way into him who is the head... "(Ephesians 4: 13-15).

By making himself transparent - by using his ministry to bring others to Christ - Saint Nicholas continues to find a place in the minds and hearts of the modern Christian. Celebrating his feast, we have the opportunity to transcend legend and caricature. By celebrating his feast, we are offered the blessing to gaze upon the face of the venerable shepherd of Myra whose ministry brings the gift of Christ our Savior into our lives.

Amen.

Patriarch Alexey II Falls Asleep in the Lord

http://www.nytimes.com/2008/12/06/world/europe/06patriarch.html?_r=1&hp

Entrance of the Theotokos into the Temple

On November 21, the feast of the entrance of the Theotokos into the Jerusalem Temple is celebrated.  She is escorted by her parents, Joachim and Anne, to be raised among the virgins in service to the Lord.  This was a rather common occurrence in those days.  Many parents brought their children, especially the first born, to the temple to introduce them to God.

On this day, however, the child was led to the "Holy of Holies."  This was one of the Temple's three main courts, the other two being the court of the people and the court of the priests.   The High Priest alone was allowed to enter the Holy of Holies, the Temple's mystical inner chamber, once a year. Yet according to tradition, Zacharias, the father of John the Baptist, receives Mary, takes her by the hand, and guides her to the most sacred part of the Temple.

Thus Mary herself is to become the living sanctuary of Jesus, as she would bear Him in her stainless womb.  Mary enters the Temple to prepare herself to carry the body of Christ.  She, herself, is the Temple of the Living God.  Mary is the "Heavenly Tabernacle" according to the feast's Kontakion.  The Word of God becomes flesh in her womb and dwells among us.  To bring us to salvation, God assumed human form, which was achieved through the Virgin Mary.  Believers consequently proclaim, "Hail Mary, full of grace, the Lord is with you."

This feast celebrates that we, too, are Temples of God.  Each individual is the Lord's house.  He lives and dwells in and among us.  "…For we are the temple of the living God; as God said:  'I will live with them and move among them, and I will be their God and they shall be my people.'" (II Corinthians 6:  16)

The scene found on the icon takes place in the inner court of the Temple.  Joachim and Anne escort the child, Mary, to the steps, where Zacharias stands.  Mary stretches her hand to the priest, who reaches to receive it and guide her to the Holy of Holies.  She is reflected as a child only in stature, as she has a profound wisdom and purity.  The figures of the high priest and the holy family are at the forefront of the image, as the presentation to the Temple is the main event.  In some icons of the Entrance of the Theotokos, the Virgin Mary is portrayed in the upper left corner, seated in the Temple's Holy of Holies, but this is not seen in the image above.   In the background we see the other Temple buildings.

Today is the preview of the good will of God, of the preaching of the salvation of mankind. The Virgin appears in the temple of God, in anticipation proclaiming Christ to all. Let us rejoice and sing to her: Rejoice, 0 Divine Fulfillment of the Creator's dispensation. (Troparion)

The All-pure Temple of the Saviour, the precious Bridal Chamber and Virgin, the sacred treasure of the glory of God, is led today into the house of the Lord, and with her she brings the grace of the divine Spirit. Of her God's angels sing in praise: "She is indeed the heavenly Tabernacle." (Kontakion)

Advent/Nativity Fast

by Father. Vladimir Berzonsky

"I understand the significance of the pre-Easter lent, but why do we keep a Lenten season for Christmas, since it's such a joyous occasion?" The woman who made the comment spoke sincerely and her reasoning was correct. What she misunderstood was the purpose of Lenten fasting and spiritual preparation.

To so many of our people, fasting and prayers are expressions of sorrow for a rupture in Divine-human relationships, such as was the murder of Jesus Christ.

Primarily, lent is a time for our concentrated preparing for the Kingdom of God's manifestation within us. By freeing ourselves from the things of this world we can better live and experience the Spirit of God dwelling in our souls. It is a time of pilgrimage-a spiritual journey to our true native land which the Lord has prepared for us.

Now it is advent, the time of His coming. Christ is on the way to my world, my city, my house and to me. How will He find it: what will He think of us; will He be pleased?

Ostensibly we are preparing for Christmas. External trappings, translucent, illuminated neon and plastic bubbles pronounce greetings to anybody, and receive about as much notice as the recently discarded cardboard announcements of political candidates. Reluctant consumers dutifully divest the glutted department stores of what everybody knows nobody needs or wants, because it's XMAS. Liquor store registers and corner Santas' hand bells jingle in cacophony. Does this please Him? Is all this a worthy greeting for Him? Nobody thinks so, and nobody planned it this way; yet it appears we're locked in a social mechanism we hadn't chosen to enter.

We ought to become serious about freeing ourselves of all the material objects that are idols for so many, promising a happiness they are incapable of fulfilling; if we know that advent is just a time for learning to do without, then capitalist Xmas is a travesty of Christ's coming. It is in fact the very opposite of self-denial and spiritual preparation for communion with God in Christ. We sense His displeasure. Underneath the tinsel peeks out a sad, selfish and troubled world.

Can it be He'll find even a few who await His coming with hope and longing? Are there those who, while knowing themselves responsible for the world as it is, yet trust in His promise of another life and prepare themselves for it, while at the same time doing all in their capability to give content and a dimension of true values to this present world?

There were such in every age of the past, and God sought them out from their society: Abraham in Chaldea, Lot in Sodom, Moses in Midian, Elijah at the Cherith wadi and young Mary in Nazareth. While there are such remaining in the world, God's covenant with mankind is not abrogated. To fulfill advent, then, would be to make ourselves like them; a difficult task, but not impossible, for "With God, all things are possible."

New OCA Metropolitan Announcement!

See the link below for details:

http://www.oca.org/news/1693

Orthodox View of Heaven and Hell

Paradise and hell are not two different places. (This version is an outside concept.) They signify two different situations (ways), which originate from the same uncreated source, and are perceived by man as two, different experiences. Or, more precisely, they are the same experience, except that they are perceived differently by man, depending on man's internal state. This experience is: the sight of Christ inside the uncreated light of His divinity, of His "glory". From the moment of His Second Coming, through to all eternity, all people will be seeing Christ in His uncreated light. That is when "those who worked good deeds in their lifetime will go towards the resurrection of their life, while those who worked evil in their lifetime will go towards the resurrection of judgment" (John 5, 29). In the presence of Christ, mankind will be separated ("sheep" and "goats", to His right and His left). In other words, they will be discerned in two separate groups: those who will be looking upon Christ as paradise (the "exceeding good, the radiant") and those who will be looking upon Christ as hell ("the all- consuming fire", Hebrews 12,29). Paradise and Hell are the same reality.

 

Consequently, paradise and hell are not a reward or a punishment (condemnation), but the way that we individually experience the sight of Christ, depending on the condition of our heart. God doesn't punish in essence, although, for educative purposes, the Scripture does mention punishment. The more spiritual that one becomes, the better he can comprehend the language of the Scripture and our traditions. Man's condition (clean-unclean, repentant-unrepentant) is the factor that determines the acceptance of the Light as "paradise" or "hell".