Frankly, if you're Orthodox and your pants are all in a twist because you're Russian and the only church near you is Greek and you make a big fuss over it, you have much bigger problems than not getting Borscht during coffee hour, or not hearing Russian in the Liturgy.
Depends on the nature of the fuss. I'm not going to criticise immigrants for craving some familiarity in a foreign land.
Orthodoxy is not an ethnic museum. If you think that the Church should be protecting your ethnic customs, go back to Catechesis.
True, as far as it goes. But it sets up a dichotomy between "Church" and "community" that even the Church does not make so easily. IOW, it's a bit more complicated than "go back to Catechesis".
For the whole Jerusalem thing, I'll take the Jerusalem thing seriously when we collectively get our acts together in the diaspora. I dont want to hear ANYTHING about intrusions into territories when Holy Assumption (OCA), St George's (Antioch), St. Nicholas (Greek) Cathedrals are all within 5 miles of each other in the same city (pittsburgh in this example).
Frankly, if its that big of a deal, let Jerusalem have Qatar. We're all one Church afterall, at least that is what we tell everyone.
Wrongs here do not justify wrongs elsewhere. Ignoring the canons is a part of what created the diaspora mess, and allowing that to infect "the homeland" isn't going to achieve anything of value.
Thank you Mor, as once again, you expressed what I was trying to articulate and post - but I actually finished reading the thread first for once! (Shoot first, read second is a common fault online for most!)
Of course the Church is not an ethnic museum, but one of the distinguishing characteristics of Orthodoxy which sets it apart from Roman Catholicism is our historical organization by regional or national Churches. You can't dismiss the interrelationship between culture and faith within the various Orthodox communities by making a philosophical point or an abstraction.
Balance is a quality Orthodoxy always is seeking to achieve. Usually it fails to completely achieve this, but for the most part we come rather close. That concept of maintaining a healthy balance should apply to the role of culture in a parish. If culture is used as a barrier to keep people away from the faith, the balance is not present. Likewise, if the faith is used as a sword to shut out culture in a parish where culture is part and parcel of the faith community's 'raison d'etre' - that is equally out of balance.
In a parish comprised of Americans of many diverse cultures, there is naturally less of a culture shock. But to imply that the spiritual worth of a more homogeneous parish is somehow diminished simply because of the human affinity to seek comfort in that which is familiar is unfair and, for the most part, inaccurate.
I think back on the life of my parish, when I was a child the immigrant founders' generation was dying off. Their children and grandchildren (my parent's generation) were respectful of the old ways but starting to 'break the mold.' Today we have no, and I mean no, Slavonic in our Liturgy or other services (save for an occasional Vicnaja Pamjat or Mnohaja Lit, Christos Voskrese and the like), we no longer bring out the tsymbaly or violins, dance the old dances and sing the old songs, toast the old heroes until the sun rises again and listen to the old stories of unrequited love or tremendous valor. Coffee hour consists of day old bagels and Sam's Club pastries with weak coffee. I'm not sure things are 'better' than they were or 'worse'. They are - to be sure - different.