Author: Patriarch (Patriarhul) Daniel
September 3, 2009
Unofficial translation of excerpts from Patriarch Daniel\u2019s interview granted to the magazine \u2018For Unity\u2019 (nr. 3\/2009) and made available on the Romanian Patriarchate\u2019s website, Basilica.ro on June 17, 2009.<\/p>\n\n\n\n
3. What are the current issues in world Orthodoxy and what are the local Orthodox Churches undertaking to resolve them? In Your Beatitude\u2019s opinion, what measures need to be taken today with a view to Orthodox unity?<\/em><\/p>\n\n\n\n The continuation and intensification of inter-Orthodox relations constitutes an essential element. We need more pan-Orthodox assemblies, with a rythmic regularity; I feel that we need not meet only when a primate falls passes to The Lord, or when a new Patriarch is installed. In this sense, we have more than once proposed that the Primates of all the Autocephalous Churches gather once every three years, not for anniversaries or commemorative meetings, but in working sessions, to show that in Orthodoxy synodal assembly is an exercise of fraternal communion and of co-responsibility, not on a national level alone, but universal. We must affirm both the freedom of autocephaly as well as the co-responsibility of pan-Orthodox synodal assembly. At the same time, a more concrete and organized manifestation of pan-Orthodox solidarity could be applied, through reciprocal assistance, since Orthodox Churches exist in widely differing situations from the economic and social points of view. A periodic consultation and a more efficient cooperation would give Orthodoxy more credibility on both the national as well as international stage. A similar initiative was proposed by the Romanian Orthodox Church in 2005, when his All-Holiness Bartholomew, the Ecumenical Patriarch, was present in Bucharest, and on other occasions. No one is against this in principle, but in reality the exercise of pan-Orthodox synodal assembly with rythmic regularity is more difficult due to an excessive polarization between a temptation to understand the Primate as hegemony and the temptation to understand autocephaly as autoarchy [independence] or self-sufficiency. Thus the need for clear operational rules for rythmic (periodic) pan-Orthodox synodal assemblies on the one hand, and for the relation of pan-Orthodox synodal assemblies between Primates with the synodal assemblies within the local Churches. More precisely put, we refer to the connection between the Primatial pan-Orthodox synod and the local autocephalous synod. At one and same time there must be avoided the temptation of a Primate with universal jurisdiction and of an autoarchic autocephalism, forasmuch as both are contrary to Trinitarian communion.<\/p>\n\n\n\n We consider that these scheduled, periodic pan-Orthodox synodal assemblies ought to be organized in various countries, not always the same location; according to practical availability, in order that they also be missionary events, and manifestations of fraternity among the sister Orthodox Churches. We need a more intense rhythm of consultation and cooperation. In this sense the creation of a periodical publication would be required, of a pan-Orthodox pastoral, missionary and liturgical institute, which would cultivate a pan-Orthodox awareness and to stimulate practical pan-Orthodox cooperation.<\/p>\n\n\n\n 4. Man\u2019s religious and national sentiments have a settled effect in defining their identity and the formation of their spiritual personality and dignity. It happens, however, that the national awareness represses the others and obstructs the complete development of the spiritual personality. How can we conquer these contradictions, being that it ultimately results in obstructing Orthodox unity?<\/em><\/p>\n\n\n\n We do not believe that the sincere national sentiments of a people could harm Orthodox unity. The sentiment of belonging to a people, with a particular language and culture, is a natural one, given by God, while the country in which one has been born represents something particular for every person. We cannot recant our national identity, for this would mean our renouncing our parents and forebears. In our instance, the Romanian people was born Christian, of the Dacians and the Romans, in other words we were baptized slowly, gradually, while it was being formed as a nation in history, beginning in the 2nd<\/sup> century A.D., the result of the preaching of the Holy Apostles Andrew and Philip. Our national dignity, belonging to an Orthodox Christian nation, speaking Romanian, was the principal tie among the Romanians in the medieval principalities on one side and the other of the Carpathian arch, which assured the resistance of Orthodoxy in the face of the migrations of so many warlike pagan peoples.<\/p>\n\n\n\n Our proximity to the Slavic peoples who came to Europe later (7th<\/sup> Century) and Christianized in the 9th<\/sup> and 10th<\/sup> centuries, explains some of the Slavic influences among the Romanians. On the other hand, the deformation of the natural national sentiment into an attitude of superiority vis-a-vis other nations, along with the tendency to dominate over others creates, by way of reaction, a defensive isolationist nationalism. The forced incorporation of peoples within supra-national structures, and the abolition of linguistic and cultural identity under the pretext of unity creates tensions and resentment that are hard to cure. Wholesome Orthodoxy does not render ethnic diversity into uniformity but rather puts it into communion, that is, into that unity that cultivates the liberty of the person and of nations in The One, Holy, Catholic and Apostolic Church. Through this, the true Church distinguishes itself from the totalitarian political empire. The Kingdom of Christ is the kingdom of liberty and of holy love. Yet holy love is a peaceable love, that is liberated of egotistical passions, both individual and collective. For this reason no ideology of power can take the place of a profound spirituality based on repentance (conversion), humility and fraternal love.<\/p>\n\n\n\n 6. How does the Romanian Orthodox Church succeed in putting into practice its activities beyond its borders? What is specific to, and what specifically affects, the life of the Romanian diaspora? What kind of challenges do they meet with?<\/em><\/p>\n\n\n\n Every autocephalous Orthodox church has the pastoral duty to care for those of its faithful departed beyond the country\u2019s borders and which, as spiritual mother, cannot abandon them or hand them over to another. In this sense, in conformity with its new organizational and functional Constitution, the Romanian Orthodox Church, taking into account the new socio-political and economic realities in which its emigrant faithful live, has founded various eparchies organized into metropolitanates, according to the density of Romanians in the various regions of the world, in order to pastor to those who find themselves outside the borders of Romania. The Romanians in diaspora, established permanently or temporarily abroad, gather especially around a parish priest, to whom they not only discuss their sins in confession in their mother tongue, but their daily problems as well. A closer tie has been observed in regard to the Church among Romanian Orthodox who are far from their homeland, and their relatives at home, which only confirms the need for an intense pastorship and a close tie with the Mother Church.<\/p>\n\n\n\n Thus, the Romanian Orthodox Church sends priests into the diaspora to uphold them spiritually and materially, as means allow. The Romanian Orthodox faithful in diaspora especially confront a lack of Orthodox places of liturgical worship in which to participate in their services. Construction of new Orthodox churches requires considerable financial resources and thus, Romanian Orthodox resort to renting churches belonging to other Christian confessions a few hours on Sundays (Catholic, Protestant or Anglican).<\/p>\n\n\n\n In connection with the issue at hand, the Holy Synod of our Church has resolved that the first Sunday after the Feast of the Dormition of the Mother of God be dedicated to the Romanian emigrant, as a proof of the Romanian Orthodox Church\u2019s abiding pastoral care regarding the Romanians departed abroad for work or study, but who come to Romania to pass their vacation in the month of August. The prayers for the emigrants and conversations with them are most useful. Certainly the need exists for a more intense Orthodox cooperation in the diaspora among the hierarchs of the differing jurisdictions, but in this phase the links of emigrants with the Mother Church is paramount, for maintaining their cultural, ethnic and Orthodox ecclesial identity.<\/p>\n","protected":false},"excerpt":{"rendered":" Author: Patriarch (Patriarhul) DanielSeptember 3, 2009Unofficial translation of excerpts from Patriarch Daniel\u2019s interview granted to the magazine \u2018For Unity\u2019 (nr. 3\/2009) and made available on the Romanian Patriarchate\u2019s website, Basilica.ro on June 17, 2009. 3. What are the current issues in world Orthodoxy and what are the local Orthodox Churches undertaking to resolve them? 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