Rome & Constantinople: Pope Paul VI & Metropolitan Meliton of Chalcedon
Ecclesiasticus I: Introducing Eastern Orthodoxy
|
[ISSUED IN 1912]
Definition
of Status of Anglican Communion and Strict
Prohibition to All Orthodox the Acceptance of Protestant
Ministrations of Any Sort is Still in Force in America, as
Given by the Late Bishop Raphael of Brooklyn, First Orthodox
Bishop Consecrated in This Country
PASTORAL
LETTER OF BISHOP RAPHAEL
To My Beloved
Clergy and Laity of the Syrian Greek-Orthodox
Catholic Church in North America:
Greetings in Christ Jesus, Our Incarnate Lord and God.
My
Beloved Brethren:
Two
years ago, while I was Vice-President and member of the Anglican and Eastern
Orthodox Churches Union, being moved with compassion for my children in
the Holy Orthodox Faith once delivered to the saints (Jude 1:3),
scattered throughout the whole of North America and deprived of the ministrations
of the Church; and especially in places far removed from Orthodox centers;
and being equally moved with a feeling that the Episcopalian (Anglican)
Church possessed largely the Orthodox Faith, as many of the prominent
clergy professed the same to me before I studied deeply their doctrinal
authorities and their liturgy—the Book of Common Prayer—I wrote
a letter as Bishop and Head of the Syrian-Orthodox Mission in North America,
giving permission, in which I said that in extreme cases, where no Orthodox
priest could be called upon at short notice, the ministrations of the
Episcopal (Anglican) clergy might be kindly requested. However, I was
most explicit in defining when and how the ministrations should be accepted,
and also what exceptions should be made. In writing that letter I hoped,
on the one hand, to help my people spiritually, and, on the other hand,
to open the way toward bringing the Anglicans into the communion of the
Holy Orthodox Faith.
On hearing and in reading that my letter, perhaps unintentionally,
was misconstrued by some of the Episcopalian (Anglican) clergy, I wrote
a second letter in which I pointed out that my instructions and exceptions
had been either overlooked or ignored by many, to wit:
a) They (the Episcopalians) informed the Orthodox people that I
recognized the Anglican Communion (Episcopal Church) as being united with
the Holy Orthodox Church and their ministry, that is holy orders, as valid.
b) The Episcopal (Anglican) clergy offered their ministrations
even when my Orthodox clergy were residing in the same towns and parishes,
as pastors.
c) Episcopal clergy said that there was no need of the Orthodox
people seeking the ministrations of their own Orthodox priests, for their
(the Anglican) ministrations were all that were necessary.
I, therefore, felt bound by all the circumstances to make a thorough
study of the Anglican Church's faith and orders, as well as of her discipline
and ritual. After serious consideration I realized that it was my honest
duty, as a member of the College of the Holy Orthodox Greek Apostolic
Church, and head of the Syrian Mission in North America, to resign from
the vice-presidency of and membership in the Anglican and Eastern Orthodox
Churches Union. At the same time, I set forth, in my letter of resignation,
my reason for so doing.
I am convinced that the doctrinal teaching and practices, as well
as the discipline, of the whole Anglican Church are unacceptable to the
Holy Orthodox Church. I make this apology for the Anglicans whom as Christian
gentlemen I greatly revere, that the loose teaching of a great many of
the prominent Anglican theologians are so hazy in their definitions of
truths, and so inclined toward pet heresies that it is hard to tell what
they believe. The Anglican Church as a whole has not spoken authoritatively
on her doctrine. Her Catholic-minded members can call out her doctrines
from many views, but so nebulous is her pathway in the doctrinal world
that those who would extend a hand of both Christian and ecclesiastical
fellowship dare not, without distrust, grasp the hand of her theologians,
for while many are orthodox on some points, they are quite heterodox on
others. I speak, of course, from the Holy Orthodox Eastern Catholic point
of view. The Holy Orthodox Church has never perceptibly changed from Apostolic
times, and, therefore, no one can go astray in finding out what She teaches.
Like Her Lord and Master, though at times surrounded with human malaria—which
He in His mercy pardons—She is the same yesterday, and today, and forever
(Heb. 13:8) the mother and safe deposit of the truth as it is in Jesus
(cf. Eph. 4:21).
The Orthodox Church differs absolutely with the Anglican Communion
in reference to the number of Sacraments and in reference to the doctrinal
explanation of the same. The Anglicans say in their Catechism concerning
the Sacraments that there are "two only as generally necessary to
salvation, that is to say, Baptism and the Supper of the Lord." I
am well aware that, in their two books of homilies (which are not of a
binding authority, for the books were prepared only in the reign of Edward
VI and Queen Elizabeth for priests who were not permitted to preach their
own sermons in England during times both politically and ecclesiastically
perilous), it says that there are "five others commonly called Sacraments"
(see homily in each book on the Sacraments), but long since they have
repudiated in different portions of their Communion this very teaching
and absolutely disavow such definitions in their "Articles of Religion"
which are bound up in their Book of Common Prayer or Liturgy as
one of their authorities.
The Orthodox Church has ever taught that there are seven Sacraments.
She plainly points out the fact that each of the seven has an outward
and visible sign and an inward and spiritual Grace, and that they are
of gospel and apostolic origin.
Again, the Orthodox Church has certain rites and practices associated
and necessary in the administration of the Sacraments which neither time
nor circumstances must set aside where churches are organized. Yet the
Anglicans entirely neglect these, though they once taught and practiced
the same in more catholic days.
In the case of the administration of Holy Baptism it is the absolute rule of the Orthodox Church that the candidate must be immersed three
times (once in the name of each Person of the Holy Trinity). Immersion
is only permissory in the Anglican Communion, and pouring or sprinkling
is the general custom. The Anglicans do not use holy oil in the administration,
etc., and even in doctrinal teaching in reference to this Sacrament they
differ.
As to the doctrine concerning Holy Communion the Anglican Communion
has no settled view. The Orthodox Church teaches the doctrine of transubstantiation
without going into any scientific or Roman Catholic explanation. The technical
word which She uses for the sublime act of the priest by Christ's authority
to consecrate is "transmuting" (Liturgy of Saint John Chrysostom).
She, as I have said, offers no explanation, but She believes and confesses
that Christ, the Son of the living God Who came into the world to save
sinners, is of a truth in His "all-pure Body" and "precious
Blood" (Liturgy of Saint John Chrysostom) objectively present, and
to be worshiped in that Sacrament as He was on earth and is now in risen
and glorified majesty in Heaven; and that "the precious and holy
and life-giving Body and Blood of Our Lord and God and Saviour Jesus Christ
are imparted" (to each soul that comes to that blessed Sacrament)
"Unto the remission of sins, and unto life everlasting" (Liturgy
of Saint John Chrysostom).
Confirmation or the laying on of hands, which the Orthodox Church
calls a Sacrament—"Chrismation"—in the Anglican Church is merely
the laying on of hands of the Bishop accompanied by a set form of prayers,
without the use of Holy Chrism, which has come down from Apostolic days
as necessary.
Holy Matrimony is regarded by the Anglican Communion as only a
sacred rite which, even if performed by a Justice of the Peace, is regarded
as sufficient in the sight of God and man.
Penance is practiced but rarely in the Anglican Communion, and
Confession before the reception of Holy Communion is not compulsory. They
have altogether set aside the Sacrament of Holy Unction, that is anointing
the sick as commanded by Saint James (see James 5:14). In their priesthood
they do not teach the true doctrine of the Grace of the Holy Orders. Indeed
they have two forms of words for ordination, namely, one which gives the
power of absolution to the priest, and the alternative form without the
words of Our Lord, whosoever sins ye remit, etc. (John 20: 23).
Thus they leave every bishop to choose intention or non-intention in the
act of ordination as to the power and Grace of their priesthood ("Ordination
of Priests," Book of Common Prayer).
But, besides all of this, the
Anglican Communion ignores the Orthodox Church's dogmas and teachings,
such as the invocation of saints, prayers for the dead, special honor
to the blessed Virgin Mary the Mother of God, and reverence for sacred
relics, holy pictures and icons. They say of such teaching that it is
"a foul thing, vainly invented, and grounded upon no warranty of
Scripture, but rather repugnant to the word of God" (Article of Religion,
XXII).
There is a striking variance between their wording of the Nicene
Creed and that of the Holy Orthodox Church; but sadder still, it contains
the heresy of the "filioque."
I do not deem it necessary to mention all the striking differences
between the Holy Orthodox Church and the Anglican Communion in reference
to the authority of holy tradition, the number of Ecumenical Councils,
etc. Enough has already been said and pointed out to show that the Anglican
Communion differs but little from all other Protestant bodies, and therefore,
there cannot be any intercommunion until they return to the ancient Holy
Orthodox Faith and practices, and reject Protestant omissions and commissions.
Therefore, as the official head of the Syrian Holy Orthodox Catholic
Apostolic Church in North America and as one who must give account
(Heb. 13:17) before the judgment seat of the Shepherd and Bishop
of our souls (I Pet. 2:25), that I have fed the flock of God (I
Pet. 5:2), as I have been commissioned by the Holy Orthodox Church, and
inasmuch as the Anglican Communion (Protestant Episcopal Church in the
USA) does not differ in things vital to the well-being of the Holy Orthodox
Church from some of the most errant Protestant sects, I direct all Orthodox
people residing in any community not to seek or to accept the ministrations
of the Sacraments and rites from any clergy excepting those of the Holy
Orthodox Catholic and Apostolic Church, for the Apostolic command that
the Orthodox should not commune in ecclesiastical matters with those who
are not of the same household of faith (Gal. 6:10), is clear: "Any
bishop, or presbyter or deacon who will pray with heretics, let him be
anathematized; and if he allows them as clergymen to perform any service,
let him be deposed." (Apostolic Canon 45) "Any bishop, or presbyter
who accepts Baptism or the Holy Sacrifice from heretics, we order such
to be deposed, for what concord hath Christ with Belial,
or what part hath he that believeth with an infidel?" (Apostolic
Canon 46)
As to members of the Holy Orthodox Church living in areas beyond
the reach of Orthodox clergy, I direct that the ancient custom of our
Holy Church be observed, namely, in cases of extreme necessity, that is,
danger of death, children may be baptized by some pious Orthodox layman,
or even by the parent of the child, by immersion three times in the names
of the (Persons of the) Holy Trinity, and in case of death such baptism
is valid; but, if the child should live, he must be brought to an Orthodox
priest for the Sacrament of Chrismation.
In the case of the death of an Orthodox person where no priest
of the Holy Orthodox Church can be had, a pious layman may read over the
corpse, for the comfort of the relatives and the instruction of the persons
present, Psalm 90 and Psalm 118, and add thereto the Trisagion ("Holy
God, Holy Mighty," etc.). But let it be noted that as soon as possible
the relative must notify some Orthodox bishop or priest and request him
to serve the Liturgy and Funeral for the repose of the soul of the departed
in his cathedral or parish Church.
As to Holy Matrimony, if there be any parties united in wedlock
outside the pale of the holy Orthodox Church because of the remoteness
of Orthodox centers from their home, I direct that as soon as possible
they either invite an Orthodox priest or go to where he resides and receive
from his hands the Holy Sacrament of Matrimony; otherwise they will be
considered excommunicated until they submit to the Orthodox Church's rule.
I further direct that Orthodox Christians should not make it a
practice to attend the services of other religious bodies, so that there
be no confusion concerning the teaching or doctrines. Instead, I order
that the head of each household, or a member, may read the special prayers
which can be found in the Hours in the Holy Orthodox Service Book, and
such other devotional books as have been set forth by the authority of
the Holy Orthodox Church.
Commending our clergy and laity unto the safekeeping of Jesus Christ,
and praying that the Holy Spirit may keep us all in the truth and extend
the borders of the Holy Orthodox Faith, I remain.
Your
affectionate Servant in Christ
+
RAPHAEL,
Bishop of Brooklyn,
Head of the Syrian Greek Orthodox Catholic Mission in North America
Accuracy
of translation and fact of the above prescriptive direction and pastoral
instruction being still in force and authority, unabated and unmodified,
now and for all future time in this jurisdiction, certified April 27,
1927, by:
+AFTIMIOS,
Archbishop of Brooklyn,
First Vicar of the Russian American Jurisdiction,
Head of the Syrian Greek Orthodox Catholic Mission in North America
|
