FATHER DAVID’S LETTER:

Pascha, 2007

Christ is Risen!


******************************************************


Fellowship of St John the Baptist

The ‘big’ Conference of the Fellowship of St John the Baptist, which takes place only every three years, will be held at the Hayes Conference Centre in Swanwick, Derbyshire, July 6th-8th 2007. The theme of the conference will be ‘Revealing Christ to the World’. This is a pan-Orthodox fellowship which it is important for all of us to support and to attend. For more details, please write to Bede Gerrard, 26 Denton Close, Oxford OX2 9BW.

******************************************************

On March 27th, 2007, the Holy Synod of the Moscow Patriarchate, commenting on the negotiations which had been taking place since October 6th, 2006, between delegates of the Patriarchates of Moscow and Constantinople, resolved to approve their findings and, at the request of the Patriarchate of Constantinople, to send the personal file of his grace Bishop Basil to his Holiness Bartholomew, Patriarch of Constantinople. This decision means, in effect, that the ecclesiastical position of Bishop Basil is now resolved: he is henceforth recognized by all as Bishop of the Episcopal Vicariate of Great Britain and Ireland, serving under Archbishop Gabriel of Comana, who is based at the Cathedral of St Alexander Nevsky, rue Daru, Paris, and his All-Holiness Bartholomew, the Ecumenical Patriarch in Constantinople.

Isabel de Bertodano, in her article for The Tablet, dated 14 April 2007, describes this as an ‘uneasy peace between Moscow and the Ecumenical Patriarchate.’ She writes as follows concerning this development:

‘With the danger of schism, Moscow has now released the bishop, in what has been seen as a face-saving exercise, after Constantinople   agreed to the transfer. At a press conference following the decision, Metropolitan Kirill of Smolensk and Kaliningrad said: “The problem arose because Bishop Basil moved to the Patriarchate of Constantinople of his own accord … the Moscow Patriarchate has   granted canonical release to Bishop Basil.” However, in an indication of his continuing displeasure Metropolitan Kirill added: “The canonical conflict has come to an end. Unfortunately the human one remains.” (The Tablet, 14 April 2007; reproduced on the website of the Episcopal Vicariate of Great Britian and Ireland at:
http://www.exarchate-uk.org/Archive/Tablet_April2007.html 

Whereas we all rejoice at the resolution of the ecclesiastical difficulties, it is sad that Metropolitan Kiril offers no comfort in his words about ‘the human conflict’. We can only pray that the tensions that exist between members of both Patriarchates, especially with regard to Church property, will soon be resolved. It is important constantly to bear in mind our Lord’s teachings in the Gospels, which should guide us on how to seek reconciliation in a spirit of love and forgiveness.

Meanwhile, Bishop Basil sets out his vision for the Orthodox Church in the first issue of The Messenger, the new quarterly journal of the Episcopal Vicariate of Great Britain and Ireland. In his Editorial, the Bishop highlights the need to confront the moral and political issues of the modern world and to engage with Western secularism and science. The Orthodox Church has so much wisdom to offer, in its understanding of creation, the Incarnation, and the human person. As he points out in his concluding paragraph, ‘The Church never stands still. In part this is the world of the Spirit of God in mankind, but by far the greatest force it experiences is found in the steady, Spirit-driven movement of creation as a whole towards its God-given end.’ (The Messenger, no. 1, February 2007, p. 2).

Mary Cunningham

****************************************************************

Impressions of the OGA, Paris, 30 April – 1 May 2007

( This is  a slightly different version from the one on the Vicariate website, in that it contains a few details of more local interest. - BB.)

I was privileged to attend the Ordinary General Assembly of the Archdiocese in Paris over the cusp of April and May this year, as the delegate for the Parish of St Aidan & St Chad, Nottingham. This Assembly takes place every three years, involving all parishes and communities associated with it. For us it was a very important event, being our first opportunity to attend as part of the Archdiocese following our Bishop’s reception into the Patriarchate of Constantinople on 8th June last year.   

There was a strict and formal agenda, as is necessary when there is much to be done, but at the very start Archbishop Gabriel said that we are primarily an ecclesial community, rather than an administrative one. Therefore these potentially dry and dull proceedings must be seen in the context of our joint lives in Christ. It was obvious to me that we are being integrated into a body that is very clear about its purpose, history and structures, and I was again reassured that this is the right place for us.

Arranging accommodation was entertaining. I was told about a small, suitable hotel right on top of Gare du Nord, where the Eurostar from London terminates, so I dusted down my conversational French and phoned them up. It was very convenient for the Metro, amazingly inexpensive, and staffed by elegant, friendly people.  And on the whole my conversational French was functional and uneventful, although at one point I did ask for potato juice instead of apple juice!

I travelled with Sister Nadezhda from Oxford, who is a renowned icon painter, meeting her at the Eurostar terminal at Waterloo. I had not met her before but strangely had no difficulty picking her out in the crowd. She was the first person of whom I enquired, ‘Are you Sr Nadezhda?’ We hit it off immediately and spent most of the journey exchanging news, views and thoughts.

On the way to Waterloo I had called in at St Andrew’s Church in Holborn for the later part of the liturgy. It was good to see Fr John Lee again, who is, you could say, the spiritual grandfather of our parish in Nottingham, although I remember that on his last visit to us in the early days, he described himself as the Health Visitor! I was also very pleased to see Mark Brameld, the son of Monica and Fr Peter Brameld. He is just starting a new job in London.

The OGA took place at the Saint Sergius Institute, and I have brought back some information about this with me for your reference. I will try to convey to you the beauty of the place. You go down a rather unpromising looking side street in Paris, looking for the numbers on the houses. You get to 91, and you think, where is 93? You continue to the end of the street, near the park, you consult your map, from which you know that it must be behind the tall, unpromising, modern building directly opposite. But how to get into the secret garden? Eventually, the only solution is to look out for cassocks and follow them. Mystery solved. Number 93 is indeed displayed on the wall, but when, as in my case, you are not noted for your height, you cannot see it since it is about six feet up the wall. You go through a narrow entrance, you are met by an attractive, icon-bearing house, then go out into a surprisingly large triangular courtyard, on two levels. Facing you is the church itself. My first impression was, oh, a Swiss cottage! It is made of wood and is roughly triangular. On the bottom floor is the meeting room, which is unremarkable, but the church itself is built on top of that and reached by two symmetrical wooden staircases going up each side of the front of the building. The whole structure is elaborately decorated. I will say more about the interior later.

On arrival at the Institute, I met many friends and acquaintances in a buzz of happy and informal conversation. Entry to the meeting room was anything but informal, however. For each session, every time we went into the room, we had to present our invitation card and sign the register to prove our presence and authenticity. When votes were taken later this could not be done without presentation of this card. In fact one person, even though he was well known, was not allowed to vote because he had forgotten his card.

Proceedings were conducted in French, and translators were available for those of us who weren’t used to following spoken French. I found this a curious experience. I was able to understand about half of what was said by most of the speakers, and most of what was said by Archbishop Gabriel who speaks his many languages with clear and precise enunciation. Simultaneously I was paying attention to what the interpreter said about the other half! It was quite a mental workout, but I took copious notes and am confident they are reasonably accurate.
The first session began at 2.30 p.m. on the Monday afternoon with a Molieben. Archbishop Gabriel opened the assembly, stressing that it is an ecclesial meeting, not a political one, and our task was to ‘hear the Lord’s voice’, for ‘God is the president of this assembly’. This is why the book of the Gospels is displayed in the middle of the church.

Archbishop Gabriel gave a report on the three-year period since the last assembly. This report is available on the Archdiocese website in French. Here I give brief details of it. ‘How good it is,’ he said, ‘for brothers to dwell together in unity.’ He was delighted to see so many of us here: over a hundred lay people and nearly seventy in orders; so many, in fact, that the venue had had to be changed to the Institute from the church in the rue Daru. This was a sign of growth, and cause for rejoicing. He made a particular point of welcoming those of us who had recently joined the Exarchate.

Archbishop Gabriel had many events to report, including the canonisation of new saints, as well as some worrying tensions in which he hoped the Lord would help us. He gave particular thanks to the archdiocesan administration. New parishes had been opened, clergy ordained, churches consecrated, clergy received. Some had died in this period and at the announcement of their names we were invited to sing ‘Vechnaya Pamyat’ for them.
He went on to urge us to focus on the essentials, which are our own personal and ecclesial lives, and to reactivate our own baptismal vows in love, which is the essence of the Church. We would enter into the new life, the new birth, in the Holy Spirit, united around our bishop even in tragedy and divisions. This unity is crucial and is not limited to one jurisdiction. We look eventually for the unity of all Christians in Western Europe, and ultimately of all Christians. Where there is division, he said, resolution will not come through negotiation but in prayer, and all such division is contrary to the fundamental church principle of unity. Alluding to the difficulties in Nice and Biarritz, tabled for later discussion, he summarised Bishop Basil’s unbearable situation and his recent formal release by MP, which means that concelebration is now possible.

He spoke of the Holy, Catholic, Apostolic Church, stressing the individual responsibilities of each person. It was not possible to run everything from Paris; the regions must take some responsibility. In respect of the apostolic dimension he noted that there is a catechetical programme being run in Paris for recent immigrants, and stressed that the Church is not elitist, not a private club; we are enjoined to ‘go…. and teach all nations’ (Matthew 28: 19). In summing up, Archbishop Gabriel asked us to consider what this means for us. It is to focus on the essentials of life in Christ, the Eucharistic image and life of God, given for the life of the world.

I did not envy the next speaker, who had to follow such an inspiring talk.

Report of the Archdiocesan Council and Diocesan Adminisitration: this was given by Michel Sollogoub, the Secretary thereof. He reminded us that the Council is made up of the bishops, six clerics and six lay people, elected by the OGA, as part of this agenda. They had met 25 times in the last three years and details are published on the website (www.exarchat.org).

The Diocesan administration, which is made up of Archbishop Gabriel, the Secretary, and the Treasurer, assisted by Father Getcha and Antoine Nivière, meets much more frequently, usually once a week. They publicise and administer the Archdiocese, keeping records and issuing certificates, such as for marriages and baptisms. They are compiling a database, they maintain the website, and publish the triennial newsletter. Help for this would be most welcome.

They have undertaken visits to other parishes (and would be very happy to receive further invitations) and government departments, have been involved in the reorganisation of the St Serge Institute, and in the actions in Nice and Biarritz. There was no desire to go to court, and where it was possible to withdraw, they did so, but supported the local ‘associations’ in the actions they wished to take. He noted that there was considerable shock within the local community at the actions of the Moscow Patriarchate in Nice. M. Sollogoub also spoke about the welcoming of immigrants, and again encouraged more people to get involved in this.

Bishop Basil then gave a report on the situation of our Vicariate. This involved big changes for people both in France and in England, despite the effect of the English Channel, which cuts Europe off from us!

He reprised the history of the Russian tradition in Great Britain. Almost everywhere in the Russian emigration, there were three groups: the Moscow Patriarchate, the Archdiocese of Russian Orthodox Churches in Western Europe (based at the rue Daru) and ROCOR. But in Great Britain this was not the case, and this was solely due, Bishop Basil said, to the presence of Metropolitan Anthony, who was able to unite the tradition of the emigration with a personal loyalty to the Moscow Patriarchate. Strangely, this worked, as long as Communism lasted. Then in 1991, when the borders were opened, the situation of the émigrés in Great Britain changed overnight.
Over the next fifteen years there were huge socio-political changes, and Metropolitan Anthony did his best to integrate them. ‘I do not think’, said Bishop Basil, ‘that he believed he succeeded.’ He had invited Bishop Hilarion to London, in the hope that it would help. It did not; and at the end of his life he was discouraged and tired.

After Metropolitan Anthony’s death in 2003, Bishop Basil was appointed as administrator, and Bishop Hilarion’s supporters began to work as before. The clergy, the deans, the bishop all wrote to   Patriarch Alexis, saying that they needed help. There was no reply. Matters worsened. Just before Easter 2006, people simply stopped helping in the Cathedral and there was effectively a strike. The day was saved only by the influx of Georgians who gave their help. ‘At this point,’ said Bishop Basil, ‘I decided this could not go on.’ He wrote to Patriarch Alexis, asking for release for himself and all who wished to follow him into the Ecumenical Patriarchate.

There had developed over the last seventy or eighty years two traditions, both Russian in origin, but difficult to integrate. Although he had not made this explicit at the time, Bishop Basil said he felt that he, and therefore the diocese, was being drawn into the world of the Russian state and the oligarchs. It became clear to him that it was less a question of reconciliation than of power; and this was a very important element in his perception of the situation. It was difficult not to connect this with the decision of Metropolitan Evlogy in 1931, when he too sought the protection of the Ecumenical Patriarchate.

In Great Britain, the hope is to continue the line established by Metropolitan Anthony, with an openness to the surrounding culture, dialogue within communities and remembering that we have a job to do with other Christians.
Bishop Basil ended by saying that we in Great Britain now have a feeling of relief and relaxation, and now feel able to work in real and realistic ways within Great Britain and the world.

Internal Statute of Vicariate of GB & Ireland. We came now to the presentation of this important document underpinning the way the Vicariate functions. For the U.K. delegation this was of course an important moment.

This presentation was given by Antoine Nivière. The draft statutes had been circulated to delegates for reference before our arrival, so we had time to peruse them. The question has been asked, what is a Vicariate, and why have one? Without going into more detail than I am qualified to do, the point is that a Vicariate is a geographical group of parishes and communities under the authority of a Bishop, and provision for such a structure was made in the Council of Moscow 1917-18 and in the statutes of the Archdiocese. There was therefore no need to change the structures of the Archdiocese for us to be integrated into it.

There had been a small amount of opposition to the creation of our Vicariate, which was duly and formally expressed previously to Archbishop Gabriel, but the OGA voted overwhelmingly in favour of it, with less than a dozen people voting against or abstaining.

Bishop Basil took questions about the Vicariate, and spoke briefly about the number of parishes and communities, the newly launched Vicariate journal, The Messenger, and the coming annual conference.

Proto-deacon Peter Scorer then spoke briefly. In essence, he said that the Russian Orthodox Church in Great Britain was returning to its home in the Exarchate, where it had been at one time situated. He noted that if we had not been in the Moscow Patriarchate at the time we would not have had Metropolitan Anthony! He went on to say that those close to him knew that he was unhappy to be under a Church controlled by the state, and that, although sometimes relations with the Exarchate were not perfect, they were sure he would have approved of Bishop Basil’s actions.

Before concluding with Vespers, we were introduced to the names of the candidates for election to the Council and to the procedure for election.

There was also an interesting presentation about the work of the Institute of St Sergius, and I have brought back a leaflet, which is available to read.

The next day, Tuesday, we began very early with the Divine Liturgy in the beautiful church above us. My British body clock soon forgot how early it was as I stood with many new friends in the church awaiting the entrance of the Archbishop. I noticed that the sun shone through a small window and directly illuminated the face of Christ on one of the icons. It was an arresting sight. All of my senses were touched – this sight, the fragrant incense, the powerful male choir, the effort of keeping still.

My thoughts became concentrated, and I thought about what a sacrificial life is. In the midst of difficulties and struggle we do not seek personal fulfilment and happiness, as peddled in the secular gospel of self-development, but we seek the will of God, each for each, and in that we do lay down our lives for each other. Withdrawing dramatically, angrily and noisily from difficult situations can be very tempting, as are the clever phrases we think of to justify it, but we can’t live with such solutions. There is here, as I dimly see, a dimension where we do lay down our lives for one another, we do bear one another. There is a definite cost to this, and it might be our very lives, or at least the quality of them. This is an aspect of sacrifice, of love for one another. Just as we enjoy each other’s joys, so we bear each other’s weaknesses and trouble. But it has to be in Christ – otherwise it can be masochistic.

Archbishop Gabriel was vested in his archiepiscopal garments, each one, symbolising aspects of his office, placed by others upon his still, willing figure. This is always for me a most moving sight, and I realise again the heavy responsibility our bishops bear for us. At the end of the Liturgy, Archbishop Gabriel spoke briefly again of the over-riding importance of unity in Christ.

After a brief period for light refreshment we began the business of the day.

Elections. As well as the members of the Council described above, there was the task of electing an assistant bishop. Fr Johan Johanssen from Oslo was the recommended candidate, and Archbishop Gabriel will in due course present his name to the Ecumenical Patriarchate.

The candidates for the Council gave short personal presentations, and then the vote took place. Our names were called out in alphabetical order, and our ballot papers collected one by one, on presentation of the invitation card. We were also asked to vote for six alternates to those elected.

Those elected included our own Fr Alexander Fostiropoulos, which was good news for the Vicariate. A full list of the council members is available on the Exarchate site.
After a really splendid buffet lunch, where there was opportunity for much informal but important conversation, there were some further presentations about other activities of the Archdiocese. Nikita Struve described his work as president of the archive commission, which includes the conservation of the historical record of the emigration. Fr Alexis Struve gave some feedback on the questionnaires that had been sent round. Fr Boris Bobrinskoy described the material and medical help being given to families, some of whom were homeless. Michel Sollogoub described the work of liturgical translation that is going on within the Archdiocese, and stressed the need for co-ordination and co-operation in this task.

The Treasurer’s report was given. This was all in order, as the auditors confirmed, although I, as a former treasurer myself, was shocked at the large amount of money that was contributed towards the legal actions in Nice and Biarritz.

Fr Michael Fortuonatto gave a short presentation about a French speaking liturgical conference that is being arranged for choir directors. This will be open outside the Archdiocese as well. A pilgrimage to Ravensbruck is planned for the late autumn, leaving from Paris on 1st November, and I have brought back a leaflet giving further details of this.

Archbishop Gabriel then summed up the meetings. First he addressed some words to those clergy he had himself ordained. ‘It is very moving to see you all here,’ he said. ‘I was lucky in my own bishops, particularly Vladyka Serge, who was such a great help to me. There was fraternity, fellowship, joy in the service of the church.’ ‘I am a joyful bishop,’ he said, ‘thanks to my priests. There is a deep connection, I never forget you.’ ‘It is hard to be alone in a parish,’ he said, ‘do not hesitate to seek support and advice from other priests.’ ‘Transmit this joy to the people,’ he said. ‘If there is tension between priests, the parishioners will know it. You must be the exemplar, in love, not with artificial effort.’ ‘Some priests,’ he said, ‘are fearful, possessive of their own parishes, and do not want to open up. You must influence the young people, but don’t make clones of them. Prepare for the future, looks for vocations in your parishes, especially amongst the young. Be an example, a joyful priest, not tired and complaining. Think about the future of the church. It is the Lord who says this, not me, the Lord will knock at your door.’ ‘Many of you are retired,’ he said, ‘but at sixty you have another twenty years, think what you will do for the church!’

‘Now,’ he said, ‘I speak to the laity. You have to respect your priests. We all have a vocation to become saints, and you must help and support them, or they will become tired. There is much to do – cleaning, making prosphora, preparing the services. You are not consumers, you must share these responsibilities. It is also important to respect the founders of your parishes, indeed some are still with you. Keep the archives, all the documents, know your history and that of the Exarchate. Let’s be proud of our past and share it.’

‘The greatest richness of the church is the Liturgy. Some are happy for this to be only once a month. This is not enough, I insist on at least twice a month. God is with us, he said, and He will keep His promises.’

*********************************************

‘Abba Moses said, “If a man’s deeds are not in harmony with his prayer, he labors in vain.”  The brother said, “What is this harmony between practice and prayer?”  The old man said, “We should no longer do those things against which we pray.  For when a man gives up his own will, then God is reconciled with him and accepts his prayers.” The brother asked him, “In all the affliction which the monk gives himself, what helps him?”  The old man said, “It is written, ‘God is our refuge and strength, a very present help in trouble.’” (Ps. 46:1).’

Moses, called the Robber or the Black, was a released slave who lived as a robber in Nitria, Egypt. Late in life he became a monk and was trained by Isidore the priest. He was ordained and became one of the great Fathers of Nitria. Eventually, after being retired to Petra, he was martyred with seven others by barbarian invaders.

(trans. B. Ward, The Sayings of the Desert Fathers. The Alphabetical Collection [London & Oxford: Mowbray, 1975], p. 142)