FIRST WEDDING IN ST. IGNATIUS, ANTIOCHIAN ORTHODOX, AUCKLAND
Nolian Price and Patrick Mackay. married by Fr John Brodeur, July 7, 1979
1
May
God the Father and Christ Jesus our Lord give you grace, mercy, and
peace.
All of us have observed the distress of some western Christians in recent years, following the desertion of ancient traditions in many areas.
Numbers of western faithful have been moved to look to our Orthodox Church as a treasury and guardian of the ancient, unaltered Faith. Persons who have left their Christian homes, or have none, and who adhere to the teaching of the Orthodox Church are to be welcomed hospitably.
Our Archdiocese is the only one in America that preserves and nurtures the ancient Western Orthodox forms of worship. In our Missionary year, this is especially important to us.
The reception, training and acceptance of Christians who wish to make use of our western form of service is a specialized ministry.
We direct all of our clergy and faithful, when approached by persons who express a desire to use a western form of worship, to communicate immediately and directly with Father Paul Schneirla, 800S Ridge Blvd., Brooklyn, N.Y. 11209. He will respond at once with literature and a personal contact.
Father Paul, an acknowledged specialist in the Western Rite, has been active in this program for twenty years and should be referred to as soon as any approach is made. We should not attempt solutions on a local level so that we may utilize all of our potential.
May Almighty God, who plants the seed of faith in the hearts of men, bless you all to the increase of grace and love.
Yours in His Service,
Metropolitan PHILIP
Primate
Antiochian Orthodox Christian Archdiocese of North America.
Already in 1976, Bishop Gibran had given directions to Fr. Jack similar to those in this letter, and referred him to North America for guidance. However, some letters were unanswered, and at least one interested writer to Fr Paul was referred back to Fr Jack.
Mr. Arthur will be in North America at the end or the year,and some definite arrangement should result from his visits.Meanwhile, the best suggestion that 'SPOTLIGHT' can make, if you find our coverage and projections about Western Orthodoxy - an Orthodoxy rooted in our own nation - strikes your conscience in the form cf a VOCATION, is: write a letter, in DUPLICATE, expressing yourself as you feel you should, and send a copy to each: Fr Jack, 2l Eglinton Rd, Dunedin, and to Fr Paul, as in Metropolitan Philip's encyclical. The cause of a Western Orthodoxy here has just so much chance of becoming REALITY as there is documented evidence that sufficient people WANT it, feel it as their call from God, and humbly but firmly
ORDINATION: Western Rite
JAMES, Andrew to the Holy Diaconate on October 23 at Saint George in Akron, OH. Assigned to serve the mission of the HolyCross in Athens, OH.
NEW MISS ION: Western Rite mission
(Midwest Region: Ohio Deanery) Orthodox Mission of the Holy Cross
c/o Deacon Andrew James ; 32 Franklin Avenue
Athens, OH 4510
(see above) Fr JAMES wrote to Mr. Arthur recently. We are sure he would welcome letters as he faces a difficult task with courage. ' The address above is still valid.
2All of us have observed the distress of some western Christians in recent years, following the desertion of ancient traditions in many areas.
Numbers of western faithful have been moved to look to our Orthodox Church as a treasury and guardian of the ancient, unaltered Faith. Persons who have left their Christian homes, or have none, and who adhere to the teaching of the Orthodox Church are to be welcomed hospitably.
Our Archdiocese is the only one in America that preserves and nurtures the ancient Western Orthodox forms of worship. In our Missionary year, this is especially important to us.
The reception, training and acceptance of Christians who wish to make use of our western form of service is a specialized ministry.
We direct all of our clergy and faithful, when approached by persons who express a desire to use a western form of worship, to communicate immediately and directly with Father Paul Schneirla, 800S Ridge Blvd., Brooklyn, N.Y. 11209. He will respond at once with literature and a personal contact.
Father Paul, an acknowledged specialist in the Western Rite, has been active in this program for twenty years and should be referred to as soon as any approach is made. We should not attempt solutions on a local level so that we may utilize all of our potential.
May Almighty God, who plants the seed of faith in the hearts of men, bless you all to the increase of grace and love.
Yours in His Service,
Metropolitan PHILIP
Primate
Antiochian Orthodox Christian Archdiocese of North America.
COMMENT:
THIS EXTRACT from the official
ANTIOCHIAN ARCHDIOCESAN paper for North America, received
recently,answers very clearly sorne questions. Our readers should now
know what to think about rumours that (a) WESTERN RITE is being
'DISCOURAGED' or 'PHASED OUT' by Antioch (b) it is regarded as a
'HALF-WAY HOUSE' on the road to EASTEERN Orthodoxy. Any such
interpretation of the above pastoral letter would be to regard it as
quite .insincere.And all our news supports the positive results which,
in America, have followed this letter. However, one question remains:
HOW SHOULD ANYONE
PROCEED, WHO FEELS THIS INVITATION IS FOR HIM, who lives in NEW ZEALAND?
Already in 1976, Bishop Gibran had given directions to Fr. Jack similar to those in this letter, and referred him to North America for guidance. However, some letters were unanswered, and at least one interested writer to Fr Paul was referred back to Fr Jack.
Mr. Arthur will be in North America at the end or the year,and some definite arrangement should result from his visits.Meanwhile, the best suggestion that 'SPOTLIGHT' can make, if you find our coverage and projections about Western Orthodoxy - an Orthodoxy rooted in our own nation - strikes your conscience in the form cf a VOCATION, is: write a letter, in DUPLICATE, expressing yourself as you feel you should, and send a copy to each: Fr Jack, 2l Eglinton Rd, Dunedin, and to Fr Paul, as in Metropolitan Philip's encyclical. The cause of a Western Orthodoxy here has just so much chance of becoming REALITY as there is documented evidence that sufficient people WANT it, feel it as their call from God, and humbly but firmly
ASK FOR IT!!!
ORDINATION: Western Rite
JAMES, Andrew to the Holy Diaconate on October 23 at Saint George in Akron, OH. Assigned to serve the mission of the HolyCross in Athens, OH.
NEW MISS ION: Western Rite mission
(Midwest Region: Ohio Deanery) Orthodox Mission of the Holy Cross
c/o Deacon Andrew James ; 32 Franklin Avenue
Athens, OH 4510
(see above) Fr JAMES wrote to Mr. Arthur recently. We are sure he would welcome letters as he faces a difficult task with courage. ' The address above is still valid.
TAPANUI, WEST OTAGO - BIRTHPLACE OF NEW ZEALAND ORTHODOXY?
It is just about eight years since Fr.Jack moved to Dunedin with the
intention of taking up Bp. Gibran's invitation to serve the Church
belonging to the Lebanese (Antiochian) community there. But already on
the Feast Of SS.Peter and Paul, that year, the Revd. George Arthur,
Vicar of Tapanui (see aerial photo above) had written to him wanting to
take up the option of a Western Orthodoxy - offering already in North
America, and already confirmed in Episcopal letters to Fr Jack while he
was still Vicar of Lyttelton. Can we therefore call Tapanui the
birthplace of our OWN New Zealand Orthodoxy? Recently the Saint Peter
Orthodox Truth Service was relocated in Tapanui, and the foundation
laid in the same place, under Fr Arthur, of a future work amongst New
Zealand people, which, together with a number of New Zeaiand Orthodox
throughout the land, may one day, as an established com:munity, be able
to look back on this little town as the birthplace of their Church
life.
(2) DIVINE SERVICE, an outline of Matins, Mass, and Evensong, designed to allow the use of the ancient western forms of common prayer, in conjunction with the BOOK of COMMON PRAYER, as authorised in the various uses current under Antioch. Ready in some weeks.
SICKNESS OF BISHOP GIBRAN:
It appears that Bishop Gibran, of Australia and New Zealand
and Dependencies, Exarch of the Patriarch of Antioch and All the East,
while attending the funeral in Damascus of the late Patriarch Elias IV,
collapsed with a heart attack and is still in hospital there. When he
is sufficiently recovered, he is expected to undergo surgery in
Cleveland, Ohio, U.S.A. Telephone enquiries to the Patriarchate reveal
only that he is in hospital. Further enquiries are being made by letter
through a mutual friend in the Lenanon. We : commend His Grace Bishop
Gibran to the earnest prayers of all our readers, for his speedy and
complete recovery.
Holy Cross Church was overfilled with mounners, who together with the parish testified to the love in which he was held.
This picture reminds us of Les as we all knew him: a man loved by his family and friends. Here we see him at the 80th birthday celebrations for Sarah Facoory, his mother-in-law, with his niece, Mrs.Lona Richards, who has kindly agreed to take on his position as Church Secretary.
- AIONIA H MNHMH - MEMORY ETERNAL -
St. Sava Serbian Orthodox, Island Bay, Wellington:
The photo shows the interior of the Church, acquired about 1968-9 from the Roman Catholic Archdiocese which had built a new Church and made the old one available on generous terms. Fr.Iliya who with his wife and family came out from Yugoslavia a few years ago, is its second priest. Although a comparative newcomer to the New Zealand scene, the Serbian Church has shown itself able to cope well with New Zealand conditions and provide pastorally for converts to Orthodoxy. The Church building was considerably damaged by fire a few years ago, and the photo shows it as now restored, after considerable efforts and sacrifices by the people. Much of the work was done personally by members of the Serbian congregation. The Serbian Church uses a Slavonic liturgy (with some Serbian), and in other ways is close to the Russian Church. The Russian Church Abroad has been in N.Z. for many years, and wie hope to feature it in a subsequent issue, with photos.
Christmas Day is Tuesday December 25
There will be two
Services:
1. At MIDNIGHT exactly, the EASTERN ORTHODOX LITURGY of St. John Chrysostom
(same service as every Sunday) .
(Matins will be read before this service, beginning 10.30 p.m.)
2. At 9.00 a.m. , SUNG EUCHARIST WITH CHRISTMAS HYMNS, according to the "Anglican Orthodox" use of the Antioch Orthodox Church.
(The third mass; prime and terce will be read at 8.30a.m.)
We hope that by this arrangement we are providing for everybody's preferences, those who like a morning service and those who have asked for a midnight; those who grew up on Orthodox services and those who are accustomed to an English Chriatmas. There will a special choir at midnight and some choristers in the morning to assist our singing.
We are sorry that it is not practicable to provide Christmas services on the OLD CALENDAR CHRISTMAS as well (Jan.7), and we hope that those accustomed to the old Calendar will be kind enough to join us in our midnight mass, as we join in with the feasts of the old calendar Churches.
ADVENT - NOVEMBER, 1979 21 Eglinton Road, Dunedin, New Zealand
A friend in Wellington has supplied the following details of the life of one who surely deserves the title of the Grand Old Man of New Zealand Orthodoxy:
Ordained Deacon 1932, served as Deacon in Milan, Yugoslavia and as Archdeacon in Vienna. Ordained to the Priesthood 1949.
Arrived in N.Z. 1.9.50, cared for the Russian emigrés at the transit camp in Pahiatua, and set about organising Church groups in N.Z. The first was in Wellington, then Auckland, Christchurch, Dunedin. His family joined him in Newtown in 1951 and they lived at 17 Lawrence Street.
At this time he was celebrating liturgies:
He also worked as a biochemist for the dairy Board. He retired in 1965 and went to Longburn as a biochemist for the new milk plant built there. Then he retired from there and want to live in Waikanae at 38 Park Ave. where he still lives now. His activity as a priest is less now because of age and health, but he endeavours to serve Auckland and Wellington once a month and Christchurch at least twice a year. He has spent 29 years of his priesthood in N.Z.
He has been Archpriest for many years,and has had the dignity of the mitre for at least five years. He has been a naturalised New Zealand citizen fir some time.
His dearest wish is to be able to leave the work on which he has spent so much effort in the hands of a younger priest who can continue to look after his faithful people.
'But thou, o Bethlehem of
Judaea.... '
IN
PREPARATION:
(1) a series of leaflets simply explaining Orthodoxy, for
enquirers. (2) DIVINE SERVICE, an outline of Matins, Mass, and Evensong, designed to allow the use of the ancient western forms of common prayer, in conjunction with the BOOK of COMMON PRAYER, as authorised in the various uses current under Antioch. Ready in some weeks.
SICKNESS OF BISHOP GIBRAN:
PATRIARCHATE
OF ANTIOCH IN N.Z.
The earliest Orthodox Church in N.Z., as far -as we know, was St.
Michael's in Dunedin. The Revd Fr Nicholas Manavitch arrived in Dunedin
in early 1910, and about 15 Lebanese families with the authority of'
the Patriarch of Antioch raised money to build St.Michael's Church,
which Fr Manavich consecrated on January 14, 1911. A Russian himself,
he served the people there unltil 1913, under Antioch. (In those days,
competing jurisdictions were unheard of).3
THE
PARISHES:
St.Michael's Antioch Orthodox,
Dunedin:
- a Ladies group has recently formed among the members of the
Church, meeting in each other's houses. Plans for common activity are
already being made. Details from Mrs. Julia Witbrock. Dunedin:
-
LES BARBARA - IN MEMORIAM:
(June 11)
On Pentecost Monday, on his way to work, Les (Elias) Barbara,
Secretary and chief pillar of St. Michael's Church, Godfather to his
parish priest and all his family, collapsed and died. (June 11)
Holy Cross Church was overfilled with mounners, who together with the parish testified to the love in which he was held.
This picture reminds us of Les as we all knew him: a man loved by his family and friends. Here we see him at the 80th birthday celebrations for Sarah Facoory, his mother-in-law, with his niece, Mrs.Lona Richards, who has kindly agreed to take on his position as Church Secretary.
- AIONIA H MNHMH - MEMORY ETERNAL -
and our deepest sympathy to his
wife
Olga.
Olga.
+
St. Sava Serbian Orthodox, Island Bay, Wellington:
The photo shows the interior of the Church, acquired about 1968-9 from the Roman Catholic Archdiocese which had built a new Church and made the old one available on generous terms. Fr.Iliya who with his wife and family came out from Yugoslavia a few years ago, is its second priest. Although a comparative newcomer to the New Zealand scene, the Serbian Church has shown itself able to cope well with New Zealand conditions and provide pastorally for converts to Orthodoxy. The Church building was considerably damaged by fire a few years ago, and the photo shows it as now restored, after considerable efforts and sacrifices by the people. Much of the work was done personally by members of the Serbian congregation. The Serbian Church uses a Slavonic liturgy (with some Serbian), and in other ways is close to the Russian Church. The Russian Church Abroad has been in N.Z. for many years, and wie hope to feature it in a subsequent issue, with photos.
4
CHRISTMAS SERVICES AT ST. MICHAEL'S THIS
YEAR 1979
Christmas Day is Tuesday December 25
1. At MIDNIGHT exactly, the EASTERN ORTHODOX LITURGY of St. John Chrysostom
(same service as every Sunday) .
(Matins will be read before this service, beginning 10.30 p.m.)
2. At 9.00 a.m. , SUNG EUCHARIST WITH CHRISTMAS HYMNS, according to the "Anglican Orthodox" use of the Antioch Orthodox Church.
(The third mass; prime and terce will be read at 8.30a.m.)
We hope that by this arrangement we are providing for everybody's preferences, those who like a morning service and those who have asked for a midnight; those who grew up on Orthodox services and those who are accustomed to an English Chriatmas. There will a special choir at midnight and some choristers in the morning to assist our singing.
We are sorry that it is not practicable to provide Christmas services on the OLD CALENDAR CHRISTMAS as well (Jan.7), and we hope that those accustomed to the old Calendar will be kind enough to join us in our midnight mass, as we join in with the feasts of the old calendar Churches.
1979
ADVENT - NOVEMBER, 1979 21 Eglinton Road, Dunedin, New Zealand
By the time this is distributed,
George Arthur, the usual editor, will be on his way to America and
England, or nearly. This issue WAS promised for All Saints (Western
date, November 1) and indeed work WAS begun on that day, but we have
held it up partly in order to include more material which keeps
arriving, and also because more time is available a little later. We
commend to the prayers of all our readers the discussions which George
and his wife Zelda will be having with the Western Rite Vicariate about
mission work here, and also (see article elsewhere) in England.
1 We have received "The
Protomartyr" parish magazine of St. Stephen's Western Orthodox parish,
South plainfield, N.J. U.S.A., to which we are indebted for the
Patriarchal portrait on the cover and the accompanying note. We also
reprint from the same paper the column below - taken from questions and
answers from the Vicar's considerable correspondence.
In the last issue we made
mention of the early history of St.Michael's parish, Dunedin.The best
account of this is in John Evans' "Southern See", a history of
the Anglican Diocese of Dunedin, which was closely associated with
St.Michael 's for many decades. We wrote to Fr Evans some time ago
seeking permission to print extracts from his book and also any other
material he may have. We hope to have a reply in time for a later
issue.
Publications:
Publications:
"DIVINE SERVICE" The ordinary
for Sunday Matins, Mass, and Vespers, is now available, price 70c. A
supplement giving the rest of Matins and Vespers for ferias in the
Roman use is also printed.
THE FIRST of the leaflets is available gratis, explaining the Orthodox faith. Write to St.Peter Orthodox Truth Service, c/- (for the present) 21 Eglinton Road, Dunedin.
QUESTION: Are hymns permitted during the Mass in western rite congregations?
ANSWER: But of course! Hymns may be sung from either of the authorized hymnals - "The Hymnal" (Episcopal) or "Hymns Ancient and Modern".
QUESTION: Must the sermon follow the recessional hymn on normal Sundays?
ANSWER: . Not at all. The sermon is to be delivered after the Gospel, if the "Turner Missal" is used (old Tridentine style), or after the Creed if the Anglican style Liturgy is used. There is no provision for it being delivered at the end of The Liturgy.
QUESTION: Are Stations of the Cross (all of them) permitted?
ANSWER: YES.
QUESTION: Is reservation of the Blessed Sacrament permitted?
ANSWER: Positively. As a matter of fact it is expected in all permanent chapels.
QUEST ION: Is the use of a confessional permitted for the sacrament of Penance?
ANSWER: If you like. Some of us prefer to hear confessions at the altar rail, or in front of an icon of Christ as is done in most Orthodox churches. We feel that it is important that our people make their confessions in our parish in the same way they would if they were attending any Orthodox church. In Orthodoxy, confessions do not follow the same legalistic pattern as is followed by Roman Catholics or Anglicans.
QUESTION: would our stautues have to be replaced with icons? Would we have to use icons at all?
ANSWER; No, You may keep your statues if you like, as long as they are not of post-schism "saints" or of events depicting things not accepted by Orthodoxy. (The "Immaculate Conception, for instance.)
QUESTION: Must blessed bread be distributed following Mass in a western-rite parish?
ANSWER: No! if you don't want to. It is a very symbolic and useful custom, however, and something which may be distributed to all present, even if thcy are not orthodox. Sacraments, including Holy Communion, may not be administered to non-orthodox. (This, of course, does not include the initiatory sacraments of Baptism and Chrismation which bring one into the Orthodox Church.)
QUESTION: How would the architectural setting of the church be affected?
ANSWER: If your church is a traditional western catholic church, it would not be affected at all. The Mass may not be said facing the people, however, so if that is your practice and your church is set up for it, you might have to make an architectural change.
QUESTION: Why did you choose the Antiochian Archdiocese rather than one of the other jurisdictlons?
ANSWER: Because it is the best jurisdiction! In addition, it is the only cannonical Orthodox jurisdiction which has a western rite and actively supports and encourages it. There are many other reasons, including the fact that Orthodox churches from the Middle East are less influenced spiritually and pietistically by national or ethnic customs since they were never the "Established Religion" in the country of their original background. Many practices which non-Orthodox believe to be of the essence in Orthodoxy, and which they find somewhat hard to take, are actually nothing more than Russian ethnic
customs which have become important to those of Russian background and appear to those outside as "part of the Faith". Such things are not as obvious or paramount in the Orthodox from the Middle East.
QUESTION: Is it permissable for women to serve on the vestry or board of trustees in an Orthodox parish?
ANSWER: But of course! We have four women on our vestry, and there are at least two women on the Archdiocesan Board of Trustees. We hear that some jurisdictions won't allow women to serve in that capacity, but we like women! Women cou1d never even be considered for the priesthood or other ministerial offices anywhere in Orthodoxy, however, for that would be impossible for theological reasons.
QUESTION: Are western-rite parishes expected to "easternize" later on?
ANSWER: Positively not! As a matter of fact, they are not allowed to do so. Thc western-rite parishes operate under the Western-Rite Vicariate of our Archdiocese, and as such constitute a most important missionary outreach for Orthodoxy. We would certainly not have many W-R congregations if they were expected to "easternize".
LETTERS ABOUT WESTERN RITE - AS REQUESTED
We print below the first
(and we hear that there are to be others) of letters written to testify
that there is in New Zealand a need for Orthodoxy to be available not
only in its Eastern forms, but also in the Western European cultural
forms natural to the majority of the New Zealand population. This
letter was supplied in duplicate and the other copy sent through a
friend in America to the WR Vicariate:
"I write in due humility as a convert to the Orthodox Faith. Many Christians may be able to manage with less help than I need but the Church has given us certain aids to concentration and discipline; icons, the Bible and the various Rites.
"The Church is divided by man made misunderstanding of what constitutes the full faith. For over fifty years I worshipped in the Western Church until I reached the point where I felt that it was no longer in a position to defend the faith through the generations. Still the beauty of the Western Rite remains for me with the validity of an Icon.
"The Church must, of course, abandon that which is proved to be wrong. Nor does it seem necessary to perpetuate anything harsh and ugly. However the Western Rite is a beautiful thing done to bring man close to God. While it is not essential, it does seem unnecessary that it should be lost. More and more people of the West are becoming disillusioned with the rule and validity of their part of the Church. More and more of us look to the East for the true traditional Faith, for us the passage to Orthodoxy may be made smoother if we can (while leaving behind our mistakes) keep with us the beauty and reverence of the Western Rite. I do not, of course, mean this to be in place of Eastern Rites but in addition". - June Sim.
Dr. Edward Norman, in the BBC Reith Lectures broadcast recently here, warned against a very common perversion of Christianity which he called "politicisation".
SPOTLIGHT could almost be accused of the opposite fault, since in two years we have not once attempted a christian comment on current events.
The Reith Lectures were welcomed by Metropolitan Anthony Bloom, who surely spoke for the Orthodox consciousness generally. Far too often, as the Lecturer said, the Christian Faith has been recently reduced to a social or political message, and that message has been drawn, supposedly from the gospel, but actually far too often has been taken over from political circles - from the "right" during the post-war years, but recently more from the "left".
So far has this gone that an independent, purely CHRISTIAN, and, for us, ORTHODOX CHRISTIAN critique of the current scene may turn out rather clumsily, and for this we make excuse in advance: there has been so little practice; so few have attempted it. Christians with a social conscience have tended lately to go along even with the brutalities of bolshevism and excuse them as necessary to a "cause" which is the side with which they feel more sympathy ;christians with a more spiritually orientated faith have tended to desert the scene of social justice altogether.
The polarisation of opinion into "right" and "left" seems to us one of the main obstacles to clear, independently CHRISTIAN thought about the sort of society and world that ought to be aimed at, and so we should like to look at some of the supposed marks of this polarisation in the light of the practice of christian states, and particularly of the Orthodox States in Byzantium (Constantinople) and in Holy Russia, in which we think some surprises are to be found.
One matter that has recently become controversial, after a time in which it seemed to have become a matter of agreement among all reasonable people, is that of the "WELFARE STATE". The following extract from a French book on St Sergius we have translated as we think it most remarkable and sheds a new light:
Prince Vladimir, accompanied by Princess Anna, returned in triumph to Kiev (990) and worked at organising a Christian state. . . . . . .Christianity very quickly infused the life and mentality of the people.The Prince set the example. Never had a conversion been more complete or richer in consequences. The contemporaries of St. Vladimir are unamimous in asserting that the character aad way of life of the Prince underwent a radieal change. He showed himself as gentle and humane as he had been cruel and vicious.
Under his leadership the Emire of Kiev, from the end of the Xth Century, was the scene of a social experiment unique of its kind, which was taken up in Europe only later. All the poor and all the elderly became the object of an organised social assistance. Food was distributed to them, and essential supplies. Drivers went through the streets of Kiev with instrutions to seek out the sick and the weak, unable to attend at the Palace to collect their aid, which was a charge on the Prince's exchequer.This security for the aged was not confined to the town of Kiev, but was a State institution.
The Great Prince consulted the Bishops on the affairs of state, reorganised justice and abolished the death penalty. His hospitality was legendary, his personal life imprinted with the greatest piety. He formed with his last wife, Anna of Byzantium, and his two youngest sons, Boris and Gleb, a profoundly christian family.
The influece of St. Vladimir was toe extend over several generations. His grand-daughter Anne, married to King Henry I of France, was to continue at Senlis her grandfather's tradition.
After the King's death (4th August, l060) she became Regent of the kingdom of France. Anna fixed her residence at Senlis where she founded the convent of St. Vincent and set up a distribution to the poor of the town. This custom lasted until the French Revolution. Pope Nicholas II was to address to the Queen a letter in which he exalted her Christian social action.......
The Russian people accepted the message of the Gospel and applied the commandments of Christ with an extreme radicalism...
The commandments of Christ had te be carried out and His life must be taken as an example....
From the above it is very clear that, if the modern Russian state has a welfare system, it can not be credited as an innovation of the Communists, nor should their brutalities, exceeding those of the Turks and of the pagan Romans, be used to discredit the notion of State responsibility for the relief of poverty, and, indeed, measures taken to ensure that no citizen need fall into poverty. Indeed, State responsibility for welfare did not begin even with St. Vladimir. Histories of the Byzantine State record its participation in poor relief, its employment of a Quaestor to employ the destitute and avoid unemployment, the maintenance of a large number of state employees at the expense of the large and increasing estates of the Empire. The Byzantine Empire was remarkable also for the high proportion of public ownership, state control of commerce, and high level of ta:xation (mostly indirect) exceeding even the levels of twentieth-century states. Nevertheless, all visitors who reported on the Byzantine Empire remarked on its dazzling, enormous prosperity.
When we consider another "sacred cow" of modern thought, usually called "DEMOCRACY", we have to admit that, taking a long view, the vast majority of christian states of whatever persuasion have really set very little store by it. AUTOCRACY has enjoyed favour in christian and non-christian states for most of the time in most places - "the imperial power is an autocracy tempered by the legal right of revolution" (Mommsen, quoted in "Byzantium " - Oxford - ). We can hardly fail to prefer a system of elections which allows peaceful transition of power in place of the risky and bloody revolutions which prevail under all autocracies, but it would be dishonest to pretend that christian govermmant has not normally been MONARCHY, with its biblical origin, and that monarchy has not usually meant something much more autocratic than the very limited powers left to our Monarchy.
Finally, we suggest that all the above "criteria", which the modern political world proposes to us by which to judge policies and régimes, are not worth nearly so much to us as the clear ideals of the Gospel. The régimes which figure so frequently in the grisly reports of AMNESTY INTERNATIONAL are to be blamed not so much for their "autocracy" or lack of elections as for simple cruelty going far beyond what even the shakiest state security could justify. When people are put out of work or pressed into poverty by systems, or lose their homes and are left destitute, the wrong cries to heaven and to the christian conscience, whatever political rhetoric may be employed to justify it.
One thing which nowadays robs many people and is causing much worry but seems to defeat most western politicians is inflation, and it has been observed that it marches very much in step with rates of interest, or, as the Bible calls it, USURY. A radical criticism of lending at interest, and proposals for eliminating it and its evil effects, are the characteristic of a political group in our country which so far the larger parties refuse to take seriously. In view of the condemnation of usury in ancient Israel, in the christian west for many centuries, its successful elimination not only in communist countries but also some moslem states, and its strict control in the Orthodox state in Constantinople, we think the christian conscience ought to be rather more sensitive to what so many authorities have condemned as nothing better than a form of gambling. And any group which makes suggestions as to a means of moving steadily, but without unjust expropriation, towards its elimination, deserves a hearing by any who aim at a more just society.
One last point: While we ought to aim at a more just organisation of our world, there are many wrongs which will never be righted by such means. If we see anyone in need anywhere, it is no alibi to say that we are agitating for a world in which that should not happen. Even in a utopian society the obligation to those in need remains a personal one. Personal charity is not a complete solution to problems of a national or global nature; but it remains a burden on the conscience of any who calls himself a christian.
The Russian Orthodox Church Abroad, with its headquarters in New York, has no separate American figure, but its world total is 200,000, and of its 16 Dioceses, 6 are in the USA, 1 in Canada, 3 in South America, 1 in Auatralia, and 5 in Europe.
Of the other Churches present in New Zealand, the Serbian Diocese of Australia and NZ numbers 100,000 in 13 parishes, the Greek Diocese of Australia (Archdiocese and exarchate) 150,000, the Greek Metropolia of NZ and exarchate of India, Korea,and Japan numbers 15,000 in 18 parishes; the Rumanian is not yet listed, and of the Wellington Ukrainian community it is not clear to which jurisdiction it belongs.
THE FIRST of the leaflets is available gratis, explaining the Orthodox faith. Write to St.Peter Orthodox Truth Service, c/- (for the present) 21 Eglinton Road, Dunedin.
QUESTIONS AND
ANSWERS
(from "The Protomartyr")
..........The letters contained many questions regarding our
affiliation as a western-rite mission with the Antiochian Orthodox
Archdiocese, and came from clergy and laymen in either the Episcopal or
Anglican Catholic churches. Maybe they are the same questions you
have, and if so, here are our answers: (from "The Protomartyr")
QUESTION: Are hymns permitted during the Mass in western rite congregations?
ANSWER: But of course! Hymns may be sung from either of the authorized hymnals - "The Hymnal" (Episcopal) or "Hymns Ancient and Modern".
QUESTION: Must the sermon follow the recessional hymn on normal Sundays?
ANSWER: . Not at all. The sermon is to be delivered after the Gospel, if the "Turner Missal" is used (old Tridentine style), or after the Creed if the Anglican style Liturgy is used. There is no provision for it being delivered at the end of The Liturgy.
QUESTION: Are Stations of the Cross (all of them) permitted?
ANSWER: YES.
QUESTION: Is reservation of the Blessed Sacrament permitted?
ANSWER: Positively. As a matter of fact it is expected in all permanent chapels.
QUEST ION: Is the use of a confessional permitted for the sacrament of Penance?
ANSWER: If you like. Some of us prefer to hear confessions at the altar rail, or in front of an icon of Christ as is done in most Orthodox churches. We feel that it is important that our people make their confessions in our parish in the same way they would if they were attending any Orthodox church. In Orthodoxy, confessions do not follow the same legalistic pattern as is followed by Roman Catholics or Anglicans.
QUESTION: would our stautues have to be replaced with icons? Would we have to use icons at all?
ANSWER; No, You may keep your statues if you like, as long as they are not of post-schism "saints" or of events depicting things not accepted by Orthodoxy. (The "Immaculate Conception, for instance.)
QUESTION: Must blessed bread be distributed following Mass in a western-rite parish?
ANSWER: No! if you don't want to. It is a very symbolic and useful custom, however, and something which may be distributed to all present, even if thcy are not orthodox. Sacraments, including Holy Communion, may not be administered to non-orthodox. (This, of course, does not include the initiatory sacraments of Baptism and Chrismation which bring one into the Orthodox Church.)
QUESTION: How would the architectural setting of the church be affected?
ANSWER: If your church is a traditional western catholic church, it would not be affected at all. The Mass may not be said facing the people, however, so if that is your practice and your church is set up for it, you might have to make an architectural change.
QUESTION: Why did you choose the Antiochian Archdiocese rather than one of the other jurisdictlons?
ANSWER: Because it is the best jurisdiction! In addition, it is the only cannonical Orthodox jurisdiction which has a western rite and actively supports and encourages it. There are many other reasons, including the fact that Orthodox churches from the Middle East are less influenced spiritually and pietistically by national or ethnic customs since they were never the "Established Religion" in the country of their original background. Many practices which non-Orthodox believe to be of the essence in Orthodoxy, and which they find somewhat hard to take, are actually nothing more than Russian ethnic
customs which have become important to those of Russian background and appear to those outside as "part of the Faith". Such things are not as obvious or paramount in the Orthodox from the Middle East.
QUESTION: Is it permissable for women to serve on the vestry or board of trustees in an Orthodox parish?
ANSWER: But of course! We have four women on our vestry, and there are at least two women on the Archdiocesan Board of Trustees. We hear that some jurisdictions won't allow women to serve in that capacity, but we like women! Women cou1d never even be considered for the priesthood or other ministerial offices anywhere in Orthodoxy, however, for that would be impossible for theological reasons.
QUESTION: Are western-rite parishes expected to "easternize" later on?
ANSWER: Positively not! As a matter of fact, they are not allowed to do so. Thc western-rite parishes operate under the Western-Rite Vicariate of our Archdiocese, and as such constitute a most important missionary outreach for Orthodoxy. We would certainly not have many W-R congregations if they were expected to "easternize".
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PHOTO
OF INCARNATION CHURCH, DETROIT
Mr. Dale Griffith, (17253 Wormer, Detroit, Michigan 48219 USA) who
is a tireless enthusiast for the cause of the "Anglican Rite" Orthodox
who have been finding their home in the Westerm Rite Vicariate
of the Antiochian Church, and who hope to do ao, has sent us this
photo of his parish Church. Some photos of a High Mass there have
been promised too, but they will have to wait till the next issue
of' "SPOTLIGHT", since we have now filled all our eight pages.
"INCARNATION" uses a form of
the Mass and other offices very little changed from the American
Prayer Book. Its Vicar, Fr. Angwin, besides running a busy
parish, is active for the Vicariate, answering enquiries
and helping those seeking a home in Western Orthodoxy, and even finds
time to lend support as far away as New
Zealand. Anyone who would like to write to Mr. Griffith would find
him encouraging and glad to know of your interest.3
LETTERS ABOUT WESTERN RITE - AS REQUESTED
"I write in due humility as a convert to the Orthodox Faith. Many Christians may be able to manage with less help than I need but the Church has given us certain aids to concentration and discipline; icons, the Bible and the various Rites.
"The Church is divided by man made misunderstanding of what constitutes the full faith. For over fifty years I worshipped in the Western Church until I reached the point where I felt that it was no longer in a position to defend the faith through the generations. Still the beauty of the Western Rite remains for me with the validity of an Icon.
"The Church must, of course, abandon that which is proved to be wrong. Nor does it seem necessary to perpetuate anything harsh and ugly. However the Western Rite is a beautiful thing done to bring man close to God. While it is not essential, it does seem unnecessary that it should be lost. More and more people of the West are becoming disillusioned with the rule and validity of their part of the Church. More and more of us look to the East for the true traditional Faith, for us the passage to Orthodoxy may be made smoother if we can (while leaving behind our mistakes) keep with us the beauty and reverence of the Western Rite. I do not, of course, mean this to be in place of Eastern Rites but in addition". - June Sim.
SPOTLIGHT ON NEW ZEALAND TODAY
Dr. Edward Norman, in the BBC Reith Lectures broadcast recently here, warned against a very common perversion of Christianity which he called "politicisation".
SPOTLIGHT could almost be accused of the opposite fault, since in two years we have not once attempted a christian comment on current events.
The Reith Lectures were welcomed by Metropolitan Anthony Bloom, who surely spoke for the Orthodox consciousness generally. Far too often, as the Lecturer said, the Christian Faith has been recently reduced to a social or political message, and that message has been drawn, supposedly from the gospel, but actually far too often has been taken over from political circles - from the "right" during the post-war years, but recently more from the "left".
So far has this gone that an independent, purely CHRISTIAN, and, for us, ORTHODOX CHRISTIAN critique of the current scene may turn out rather clumsily, and for this we make excuse in advance: there has been so little practice; so few have attempted it. Christians with a social conscience have tended lately to go along even with the brutalities of bolshevism and excuse them as necessary to a "cause" which is the side with which they feel more sympathy ;christians with a more spiritually orientated faith have tended to desert the scene of social justice altogether.
The polarisation of opinion into "right" and "left" seems to us one of the main obstacles to clear, independently CHRISTIAN thought about the sort of society and world that ought to be aimed at, and so we should like to look at some of the supposed marks of this polarisation in the light of the practice of christian states, and particularly of the Orthodox States in Byzantium (Constantinople) and in Holy Russia, in which we think some surprises are to be found.
One matter that has recently become controversial, after a time in which it seemed to have become a matter of agreement among all reasonable people, is that of the "WELFARE STATE". The following extract from a French book on St Sergius we have translated as we think it most remarkable and sheds a new light:
Prince Vladimir, accompanied by Princess Anna, returned in triumph to Kiev (990) and worked at organising a Christian state. . . . . . .Christianity very quickly infused the life and mentality of the people.The Prince set the example. Never had a conversion been more complete or richer in consequences. The contemporaries of St. Vladimir are unamimous in asserting that the character aad way of life of the Prince underwent a radieal change. He showed himself as gentle and humane as he had been cruel and vicious.
Under his leadership the Emire of Kiev, from the end of the Xth Century, was the scene of a social experiment unique of its kind, which was taken up in Europe only later. All the poor and all the elderly became the object of an organised social assistance. Food was distributed to them, and essential supplies. Drivers went through the streets of Kiev with instrutions to seek out the sick and the weak, unable to attend at the Palace to collect their aid, which was a charge on the Prince's exchequer.This security for the aged was not confined to the town of Kiev, but was a State institution.
The Great Prince consulted the Bishops on the affairs of state, reorganised justice and abolished the death penalty. His hospitality was legendary, his personal life imprinted with the greatest piety. He formed with his last wife, Anna of Byzantium, and his two youngest sons, Boris and Gleb, a profoundly christian family.
The influece of St. Vladimir was toe extend over several generations. His grand-daughter Anne, married to King Henry I of France, was to continue at Senlis her grandfather's tradition.
After the King's death (4th August, l060) she became Regent of the kingdom of France. Anna fixed her residence at Senlis where she founded the convent of St. Vincent and set up a distribution to the poor of the town. This custom lasted until the French Revolution. Pope Nicholas II was to address to the Queen a letter in which he exalted her Christian social action.......
The Russian people accepted the message of the Gospel and applied the commandments of Christ with an extreme radicalism...
The commandments of Christ had te be carried out and His life must be taken as an example....
From the above it is very clear that, if the modern Russian state has a welfare system, it can not be credited as an innovation of the Communists, nor should their brutalities, exceeding those of the Turks and of the pagan Romans, be used to discredit the notion of State responsibility for the relief of poverty, and, indeed, measures taken to ensure that no citizen need fall into poverty. Indeed, State responsibility for welfare did not begin even with St. Vladimir. Histories of the Byzantine State record its participation in poor relief, its employment of a Quaestor to employ the destitute and avoid unemployment, the maintenance of a large number of state employees at the expense of the large and increasing estates of the Empire. The Byzantine Empire was remarkable also for the high proportion of public ownership, state control of commerce, and high level of ta:xation (mostly indirect) exceeding even the levels of twentieth-century states. Nevertheless, all visitors who reported on the Byzantine Empire remarked on its dazzling, enormous prosperity.
5
When we consider another "sacred cow" of modern thought, usually called "DEMOCRACY", we have to admit that, taking a long view, the vast majority of christian states of whatever persuasion have really set very little store by it. AUTOCRACY has enjoyed favour in christian and non-christian states for most of the time in most places - "the imperial power is an autocracy tempered by the legal right of revolution" (Mommsen, quoted in "Byzantium " - Oxford - ). We can hardly fail to prefer a system of elections which allows peaceful transition of power in place of the risky and bloody revolutions which prevail under all autocracies, but it would be dishonest to pretend that christian govermmant has not normally been MONARCHY, with its biblical origin, and that monarchy has not usually meant something much more autocratic than the very limited powers left to our Monarchy.
Finally, we suggest that all the above "criteria", which the modern political world proposes to us by which to judge policies and régimes, are not worth nearly so much to us as the clear ideals of the Gospel. The régimes which figure so frequently in the grisly reports of AMNESTY INTERNATIONAL are to be blamed not so much for their "autocracy" or lack of elections as for simple cruelty going far beyond what even the shakiest state security could justify. When people are put out of work or pressed into poverty by systems, or lose their homes and are left destitute, the wrong cries to heaven and to the christian conscience, whatever political rhetoric may be employed to justify it.
One thing which nowadays robs many people and is causing much worry but seems to defeat most western politicians is inflation, and it has been observed that it marches very much in step with rates of interest, or, as the Bible calls it, USURY. A radical criticism of lending at interest, and proposals for eliminating it and its evil effects, are the characteristic of a political group in our country which so far the larger parties refuse to take seriously. In view of the condemnation of usury in ancient Israel, in the christian west for many centuries, its successful elimination not only in communist countries but also some moslem states, and its strict control in the Orthodox state in Constantinople, we think the christian conscience ought to be rather more sensitive to what so many authorities have condemned as nothing better than a form of gambling. And any group which makes suggestions as to a means of moving steadily, but without unjust expropriation, towards its elimination, deserves a hearing by any who aim at a more just society.
One last point: While we ought to aim at a more just organisation of our world, there are many wrongs which will never be righted by such means. If we see anyone in need anywhere, it is no alibi to say that we are agitating for a world in which that should not happen. Even in a utopian society the obligation to those in need remains a personal one. Personal charity is not a complete solution to problems of a national or global nature; but it remains a burden on the conscience of any who calls himself a christian.
BACK
NUMBERS FOR RECORDS:
We have managed somehow to mislay a package of SPOTLIGHT
material including the only remaining copies of certain back numbers.
We should be most grateful if anyone has an unwanted copy of the
numbers
published (about) February, 1978, and May, 1979 (the last but one)
which
they would be willing to let us have for our files. 6
"The Anglican Communion embraces at present 26 Churches...with altogether 390 Dioceses and about 65,000 parishes ...over 65 million faithful, 550 serving...Bishops and over 40,006 serving priests.
"The Orthodox Communion embraces at present 14 autocephalous, 7 autonomous ....Churches...with altogether over 100 million faithful 350 Dioceses and 35,700 parishes, over 400 Bishops and more than 33,000 priests.."
Ecumenical Patriarchate: including overseas jurisdictions 3.5 millions.
The main part of the 100 million are in the Moscow Patriarchate (55 million) Roumania (15 million) Bulgaria (6 million) Serbia (8 million) and Greece (7 million).
The 'Oriental' Churches (Monophysite) also account for over 25 million more Eastern Christians, of which the largest are Ethiopia (12 million) Egypt and Sudan (6 million) and Armenia (5 million). Nestorians however only number 200,000.
The chief Orthodox Churches in North America are: the Greek
Archdiocese (1, 875,000) with the Carpatho-Ruthenian Church also
under the Ecumenical Patriarchate (104,000) the OCA (Russian
Metropolia) (800,000) 2 Ukrainian groups of 100,000+100,000; the
Serbian Church (150,000) and the Antiochian Archdiocese (110,000). ORTHODOX
NATIONAL CHURCHES IN NEW ZEALAND:
The Roumanian Church of St. Mary in Wellington.
The Roumanian Church of St. Mary in Wellington.
The Roumanian Church arriyed
very recently in New Zealand, with the coming, about 1975, of Father George
Speranta. He stands in the picture
here to the right
(our left) of the (Serbian) Bishop Basil.
The beautiful iconostasion has only just been finished, and this Church
was acquired little more than a year ago.
Before that, services were held in St. Sava's (Serbian)
Church and in a former Presbyterian building.
"OLD
CATHOLIC YEARBOOK 1979"
This has reached us recently, and contains much recent information
not only about this Church which has had a close relationahip with
Orthodoxy for a century, but also in its statistical section has a
great deal of useful information about the state of Orthodox and other
Eastern Churches as well as about the Old Catholic and Anglican
Churches. The Old Catholics found themselves excommunicated by Rome
after the decree of 1870 concerning Papal infallibility. Immediately
they opened approaches to Anglican and Orthodox Churches about unity
based on the faith of the Undivided Church of the first 1000 years,
and received a response which led to union with the Anglicans in 1930,
and to discussions with Orthodox. The matter of women priests was
expected to put some atrain on the Old Catholics; they report the
matter as being still under discussion. A pastoral cooperation
agreement with the Roman Catbolics has been drawn up but not yet
confirmed, while a high-level unity dialogue, intended to lead, they
say, to full communion with Orthodox, is under way. The general
impression from this yearbook, to Fr Jack who studied with them in
1960, is that they feel they are leading ahead of Vatican II; not the
best prospect for deeper relations with Orthodoxy. STATISTICS:
"Old Catholic Churches exist at present in 20 countries with
nearly 3 million faithful, 50 Dioceses, over 2000 parishes, 75 Bishops
and more than 1000 priests." "The Anglican Communion embraces at present 26 Churches...with altogether 390 Dioceses and about 65,000 parishes ...over 65 million faithful, 550 serving...Bishops and over 40,006 serving priests.
"The Orthodox Communion embraces at present 14 autocephalous, 7 autonomous ....Churches...with altogether over 100 million faithful 350 Dioceses and 35,700 parishes, over 400 Bishops and more than 33,000 priests.."
Ecumenical Patriarchate: including overseas jurisdictions 3.5 millions.
The main part of the 100 million are in the Moscow Patriarchate (55 million) Roumania (15 million) Bulgaria (6 million) Serbia (8 million) and Greece (7 million).
The 'Oriental' Churches (Monophysite) also account for over 25 million more Eastern Christians, of which the largest are Ethiopia (12 million) Egypt and Sudan (6 million) and Armenia (5 million). Nestorians however only number 200,000.
The Russian Orthodox Church Abroad, with its headquarters in New York, has no separate American figure, but its world total is 200,000, and of its 16 Dioceses, 6 are in the USA, 1 in Canada, 3 in South America, 1 in Auatralia, and 5 in Europe.
Of the other Churches present in New Zealand, the Serbian Diocese of Australia and NZ numbers 100,000 in 13 parishes, the Greek Diocese of Australia (Archdiocese and exarchate) 150,000, the Greek Metropolia of NZ and exarchate of India, Korea,and Japan numbers 15,000 in 18 parishes; the Rumanian is not yet listed, and of the Wellington Ukrainian community it is not clear to which jurisdiction it belongs.
The following facts about
the Patriarchate of Antioch and its jurisdiction are probably
worth quoting in full:
"Greek Orthodox Patriarchate of Antioch. 565,000 members, 20 Dioceses, 24 Bishops, 520 parishes, 450 priests in the near East and America.
Near East: 340,000 members in 14 Dioceses of whom 180,000 in 6 Dioceses in Syria, 130,000 in 6 Dioceses in the Lebanon, 25,000 in 1 Diocese in Iraq and Iran, the rest in 1 Diocese in Turkey.
In America and Australia: 225,000 members in 6 Dioceses.
Head: His Holiness Ignatius IV, Patriarch of Antioch the Great and all the East, B.P.9,Damascus, Syria.
Church magazines: "An-Nachra"(Patriarchal journal, Arabic) B.P.9, SYR Damascus. "Al-Kalima"(Organ of the American Archdiocese, in English)
358 Mountain Road, USA Englewood NJ 07631.
Theo1ogical Academy of Balamand: Institut Theologique de Balamande, Fih, Koura, Lebanon.
Antiochian Orthodox Church in America and Australia Archdiocese of New York and all North America. 110,000 members, 3 Bishops, 104 parishes, 106 priests. Exarch: Most Rev. Philip (Saliba) Archbishop of New York and all North America, 358 Mountain Rd., Englewood NJ 07631 USA
Metropolia of Argentina: Exarch: Metr. Meletius of Buenos Aires, Canning 1261, Buenos Aires Argentina. 15 parishes, 15 priests.
Metropolia of Brazil: Exarch : Metr. Ignatius of Sao Paolo, Appeninos 902, Sao Paolo, Brazil.
Mexico: Exarch: Bishop Antonius of Caesarea, Dr.Barragan No. 568, Mexico 12.
Australia: Exarch: Bishop Gabriel of Australia / (Gibran) / SMB Box M 86, Sydney NSW, Australia.
7"Greek Orthodox Patriarchate of Antioch. 565,000 members, 20 Dioceses, 24 Bishops, 520 parishes, 450 priests in the near East and America.
Near East: 340,000 members in 14 Dioceses of whom 180,000 in 6 Dioceses in Syria, 130,000 in 6 Dioceses in the Lebanon, 25,000 in 1 Diocese in Iraq and Iran, the rest in 1 Diocese in Turkey.
In America and Australia: 225,000 members in 6 Dioceses.
Head: His Holiness Ignatius IV, Patriarch of Antioch the Great and all the East, B.P.9,Damascus, Syria.
Church magazines: "An-Nachra"(Patriarchal journal, Arabic) B.P.9, SYR Damascus. "Al-Kalima"(Organ of the American Archdiocese, in English)
358 Mountain Road, USA Englewood NJ 07631.
Theo1ogical Academy of Balamand: Institut Theologique de Balamande, Fih, Koura, Lebanon.
Antiochian Orthodox Church in America and Australia Archdiocese of New York and all North America. 110,000 members, 3 Bishops, 104 parishes, 106 priests. Exarch: Most Rev. Philip (Saliba) Archbishop of New York and all North America, 358 Mountain Rd., Englewood NJ 07631 USA
Metropolia of Argentina: Exarch: Metr. Meletius of Buenos Aires, Canning 1261, Buenos Aires Argentina. 15 parishes, 15 priests.
Metropolia of Brazil: Exarch : Metr. Ignatius of Sao Paolo, Appeninos 902, Sao Paolo, Brazil.
Mexico: Exarch: Bishop Antonius of Caesarea, Dr.Barragan No. 568, Mexico 12.
Australia: Exarch: Bishop Gabriel of Australia / (Gibran) / SMB Box M 86, Sydney NSW, Australia.
ORTHODOX
NATIONAL CHURCHES IN NEW ZEALAND:
The Russian Orthodox Church Abread (outside of Russia)
For more than a generation of christian students, Fr. Alexei
Godyaew (pictured here, now mitred as Very Revd.
Protopriest) was their first, unforgettable introduction to
Orthodoxy. Fr. Jack remembers, as others of his generation
will, services in a glasshouse in Opawa,
Christchurch, which was completely transformed into a
Church, complete with icons and all furnishings.The Russian Orthodox Church Abread (outside of Russia)
Below we see a view of his chapel
in Wellington.
A friend in Wellington has supplied the following details of the life of one who surely deserves the title of the Grand Old Man of New Zealand Orthodoxy:
Ordained Deacon 1932, served as Deacon in Milan, Yugoslavia and as Archdeacon in Vienna. Ordained to the Priesthood 1949.
Arrived in N.Z. 1.9.50, cared for the Russian emigrés at the transit camp in Pahiatua, and set about organising Church groups in N.Z. The first was in Wellington, then Auckland, Christchurch, Dunedin. His family joined him in Newtown in 1951 and they lived at 17 Lawrence Street.
At this time he was celebrating liturgies:
1st Sunday Auckland,
2nd Sunday Wellington, 3rd Sunday
Christchurch, 4th Sunday Dunedin, 5th Sunday
Nansen Home.
He also worked as a biochemist for the dairy Board. He retired in 1965 and went to Longburn as a biochemist for the new milk plant built there. Then he retired from there and want to live in Waikanae at 38 Park Ave. where he still lives now. His activity as a priest is less now because of age and health, but he endeavours to serve Auckland and Wellington once a month and Christchurch at least twice a year. He has spent 29 years of his priesthood in N.Z.
He has been Archpriest for many years,and has had the dignity of the mitre for at least five years. He has been a naturalised New Zealand citizen fir some time.
His dearest wish is to be able to leave the work on which he has spent so much effort in the hands of a younger priest who can continue to look after his faithful people.
MNOGO LIETOM - EIS
POLLA ETI - AD MULTOS ANNOS - MANY YEARS!
8