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Author Topic: Synodikon of Orthodoxy  (Read 4822 times) Average Rating: 0
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MarkosC
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« on: March 13, 2011, 06:05:22 PM »

Three questions:

- which liturgical book contains the Synodikon of Orthodoxy?

- Does anyone have [a link to?] the text of current official Synodikon used by the Ecumenical Patriarchate?   Greek is fine, though a translation also works.

- are there differences between the one used by the Ecumenical Patriarchate and with the Moscow, Antioch, Jerusalem or Alexandrian Patriarchates?
[Serbs, Bulgarians, Romanians etc. - if your patriarchates have differences, I'd be curious, though my main focus is Moscow and Antioch/Jerusalem/Antioch]

Thanks!
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« Reply #1 on: March 13, 2011, 06:56:35 PM »

To get you started:

http://www.anastasis.org.uk/synodikon.htm

http://www.anastasis.org.uk/canon_of_the_synodikon.htm
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« Reply #2 on: March 13, 2011, 09:30:46 PM »

Another version: http://www.johnsanidopoulos.com/2010/02/synodicon-of-orthodoxy.html

Unfortunately John Sanidopoulos doesn't remember where he found this one!
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« Reply #3 on: March 24, 2013, 04:08:26 PM »

I was told today it is only performed by bishops. On the other hand I think I remember attending one celebrated by a presbyter. Can anyone explain?
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« Reply #4 on: March 24, 2013, 04:24:08 PM »

I was told today it is only performed by bishops. On the other hand I think I remember attending one celebrated by a presbyter. Can anyone explain?

Last year there was a bishop in my parish and the Synodikon was done. Today there has no been any bishop, so the parson (the rector) just has read one general prayer from it and after this the choir has sung Te Deum and Preserve, O God, the Holy Orthodox Faith. So maybe that's true, that the full rite can be done only by bishop...  Huh
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« Reply #5 on: March 24, 2013, 06:42:49 PM »

I was told today it is only performed by bishops. On the other hand I think I remember attending one celebrated by a presbyter. Can anyone explain?

Last year there was a bishop in my parish and the Synodikon was done. Today there has no been any bishop, so the parson (the rector) just has read one general prayer from it and after this the choir has sung Te Deum and Preserve, O God, the Holy Orthodox Faith. So maybe that's true, that the full rite can be done only by bishop...  Huh

It's my understanding that the Synodikon, in the Great Russian practice, is only done when a hierarch serves. Otherwise, the Great Prokeimenon is sung, "Who is so great a God as our God..." followed by the affirmation of the Nicene Creed and the final statement of the 7th Council, stating, "This is the Faith of our Fathers, this is the Faith of the Orthodox...this is the Faith that hath established the universe!!"

But, if a bishop is present, he blesses the people with the dikiri and trikiri for each "Memory eternal!" and turns them upside down for each "Anathema!"
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« Reply #6 on: March 24, 2013, 06:44:40 PM »

I was told today it is only performed by bishops. On the other hand I think I remember attending one celebrated by a presbyter. Can anyone explain?

Last year there was a bishop in my parish and the Synodikon was done. Today there has no been any bishop, so the parson (the rector) just has read one general prayer from it and after this the choir has sung Te Deum and Preserve, O God, the Holy Orthodox Faith. So maybe that's true, that the full rite can be done only by bishop...  Huh

It's my understanding that the Synodikon, in the Great Russian practice, is only done when a hierarch serves. Otherwise, the Great Prokeimenon is sung, "Who is so great a God as our God..." followed by the affirmation of the Nicene Creed and the final statement of the 7th Council, stating, "This is the Faith of our Fathers, this is the Faith of the Orthodox...this is the Faith that hath established the universe!!"

We had nothing. Just a regular DL (if you ignore it's St. Basil's).
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« Reply #7 on: March 24, 2013, 06:47:39 PM »

I was told today it is only performed by bishops. On the other hand I think I remember attending one celebrated by a presbyter. Can anyone explain?

Last year there was a bishop in my parish and the Synodikon was done. Today there has no been any bishop, so the parson (the rector) just has read one general prayer from it and after this the choir has sung Te Deum and Preserve, O God, the Holy Orthodox Faith. So maybe that's true, that the full rite can be done only by bishop...  Huh

It's my understanding that the Synodikon, in the Great Russian practice, is only done when a hierarch serves. Otherwise, the Great Prokeimenon is sung, "Who is so great a God as our God..." followed by the affirmation of the Nicene Creed and the final statement of the 7th Council, stating, "This is the Faith of our Fathers, this is the Faith of the Orthodox...this is the Faith that hath established the universe!!"

We had nothing. Just a regular DL (if you ignore it's St. Basil's).

We inserted this with a procession of icons into the Liturgy, but I've been to other parishes that instead perform what I described above at Vespers on Sunday evening.
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« Reply #8 on: March 24, 2013, 06:49:48 PM »

I've never heard about that procession thing done here.
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« Reply #9 on: March 24, 2013, 07:09:21 PM »

I've never heard about that procession thing done here.

I think the US has some...unique...Sunday of Orthodoxy customs.
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« Reply #10 on: March 24, 2013, 07:35:48 PM »

I was told today it is only performed by bishops. On the other hand I think I remember attending one celebrated by a presbyter. Can anyone explain?

Last year there was a bishop in my parish and the Synodikon was done. Today there has no been any bishop, so the parson (the rector) just has read one general prayer from it and after this the choir has sung Te Deum and Preserve, O God, the Holy Orthodox Faith. So maybe that's true, that the full rite can be done only by bishop...  Huh

It's my understanding that the Synodikon, in the Great Russian practice, is only done when a hierarch serves. Otherwise, the Great Prokeimenon is sung, "Who is so great a God as our God..." followed by the affirmation of the Nicene Creed and the final statement of the 7th Council, stating, "This is the Faith of our Fathers, this is the Faith of the Orthodox...this is the Faith that hath established the universe!!"

We had nothing. Just a regular DL (if you ignore it's St. Basil's).

We inserted this with a procession of icons into the Liturgy, but I've been to other parishes that instead perform what I described above at Vespers on Sunday evening.

Your priest was at my parish for vespers.
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« Reply #11 on: March 24, 2013, 07:55:36 PM »

I've never heard about that procession thing done here.

I think the US has some...unique...Sunday of Orthodoxy customs.

You don't like them?
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« Reply #12 on: March 24, 2013, 08:04:09 PM »

At the end of Liturgy in my parish, we did a krestniy khod (cross procession) with people carrying Icons. No Synodikon unless a bishop is doing it.
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« Reply #13 on: March 25, 2013, 08:13:30 AM »

I've never heard about that procession thing done here.

I think the US has some...unique...Sunday of Orthodoxy customs.

It's not any particular American Orthodox custom.

Pictures of the procession with icons and recording (second one) of the Synodikon done this year in Kruševac in Serbia:
http://www.eparhijakrusevacka.com/вести/Света-Литургија-и-Литија-у-Недељу-Православља.html

An here you can watch a video of these ceremonies

And a video from Greece
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« Reply #14 on: March 25, 2013, 10:12:40 AM »

What may be uniquely American on the Sunday of Orthodoxy is the getting together of bishops and/or priests and their congregations from different jurisdictions. This is done to (a) affirm that they consider each other to be canonical and/or (b) demonstrate that, despite their Protestant-like fragmentation, they are in truth part of the same Church.
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« Reply #15 on: March 25, 2013, 10:29:08 AM »

Some years ago, I've seen the Orthodoxy Sunday procession and the reading of the Synodikon done at Vatopaidi with no bishop present. From what I gather from the pictures taken this year, they've done it again that way (Abbot Ephrem wears a bishop-like mantyia):

   

Source
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« Reply #16 on: March 25, 2013, 12:02:49 PM »

Three questions:

- which liturgical book contains the Synodikon of Orthodoxy?

- Does anyone have [a link to?] the text of current official Synodikon used by the Ecumenical Patriarchate?   Greek is fine, though a translation also works.

- are there differences between the one used by the Ecumenical Patriarchate and with the Moscow, Antioch, Jerusalem or Alexandrian Patriarchates?
[Serbs, Bulgarians, Romanians etc. - if your patriarchates have differences, I'd be curious, though my main focus is Moscow and Antioch/Jerusalem/Antioch]

Thanks!
I haven't noticed any difference between the way the OCA and the Antiochians in North America do it.  I've been to Pan-Orthodox celebrations (this year I missed it, it was on Saturday night instead of Sunday for some reason) with EP, Antioch, Moscow, Romania, Serbia and the OCA represented (including by bishops), and no one seems to comment on any differences.
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« Reply #17 on: March 26, 2013, 01:22:22 AM »

Supposedly in ROCOR we add denunciations of the "pan-heresy of ecumenism," or "false ecumenism," or something like that. But I don't think all our bishops add those phrases when they do the synodikon.

In the Western Rite, there exists a Synodikon (called, however, the Great Anathema) which is to be done on the First Sunday of Lent by priests in their parishes. Interesting East-West parallel.
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« Reply #18 on: March 27, 2013, 05:54:57 PM »

The procession done this year on the vigil of the Sunday of Orthodoxy in Bucharest:
http://www.youtube.com/watch?v=LA_8Q7A0omE#t=9m46s

It reminds me a bit the Ways of the Cross which are done in the streets of Poland on the last Friday of the Great Lent or on Good Friday (depending on the parish)
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« Reply #19 on: April 06, 2013, 04:44:00 PM »

which liturgical book contains the Synodikon of Orthodoxy?
Traditionally, the Triodion.  I have seen Greek editions of the Triodion that include the Synodicon of Orthodoxy. 
However, Bishop Kallistos Ware omitted the Synodikon of Orthodoxy in his English translation of the Triodion.   

Does anyone have [a link to?] the text of current official Synodikon used by the Ecumenical Patriarchate?   Greek is fine, though a translation also works.
The most complete English translation of which I am aware was published by Holy Transfiguration Monastery of Boston in the Spring of 2000 in a special double issue of The True Vine (Issue Numbers 27 & 28). 

are there differences between the one used by the Ecumenical Patriarchate and with the Moscow, Antioch, Jerusalem or Alexandrian Patriarchates? ... if ... have differences, I'd be curious ...
I have not looked into this detail. 
I doubt the coincidence that an Old Calendarist Synod happens to have published the most complete edition available in English. 

In my opinion, this document is not well known by English speakers precisely to keep English speaking people from questioning their synods' compliance with what it says. The Synodicon of Orthodoxy was omitted from Bishop Kallistos Ware's English translation of the Triodion because it names and anathematizes heresies as well as names Saints who have followed the truth.  If parishioners knew and understood the implications of the contents of the Synodikon of Orthodoxy, then many synods would have a lot to explain.
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« Reply #20 on: April 06, 2013, 04:54:56 PM »

Another version: http://www.johnsanidopoulos.com/2010/02/synodicon-of-orthodoxy.html

Unfortunately John Sanidopoulos doesn't remember where he found this one!

Maybe from here:

http://preachersinstitute.com/2011/03/11/the-synodikon-of-orthodoxy/
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« Reply #21 on: April 06, 2013, 05:13:34 PM »

Holy Transfiguration Monastery of Boston plans to publish an English edition of the Triodion which would include the Synodicon of Orthodoxy in the same book.  Although it looks like that may be a while, judging by its place in their tentative publishing schedule:
http://www.htmp.org/publications-home.html
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« Reply #22 on: April 06, 2013, 05:31:55 PM »

Synodicon of Orthodoxy
http://www.oodegr.com/english/ekklisia/synodoi/synodicon_of_orthodoxy.htm

This one is followed by the article of Metropolitan Hierotheos Vlachos explaining the Synodicon of Orthodoxy.
The Orthodox Outlet For Dogmatic Enquiries (OODE) website is the most informative English language website I have seen from the Synod of Greece.  The books it has online are really well chosen and choice.

For what it's worth, the edition of the True Vine which I mentioned also includes the Synodicon of the Holy Spirit, but that is not read until the second day of Pentecost.
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« Reply #23 on: April 06, 2013, 05:45:14 PM »

The Synodicon of Orthodoxy was omitted from Bishop Kallistos Ware's English translation of the Triodion because it names and anathematizes heresies as well as names Saints who have followed the truth.  If parishioners knew and understood the implications of the contents of the Synodikon of Orthodoxy, then many synods would have a lot to explain.

Could you stop your conspiracy theories?
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« Reply #24 on: April 06, 2013, 06:42:55 PM »

which liturgical book contains the Synodikon of Orthodoxy?

"The 'Synodikon of Orthodoxy' is a text contained in the “Triodion” and read on the Sunday of Orthodoxy, the first Sunday of Lent."
- Metropolitan Hierotheos of Nafpaktos
http://www.oodegr.com/english/ekklisia/synodoi/synodicon_of_orthodoxy.htm


Just so you don't have to take my word for it.
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« Reply #25 on: April 10, 2013, 02:22:16 AM »

Why did Titular Metropolitan Kallistos not do translation of the synodikon of orthodoxy in that? sounds very silly for himj to not translate it.

Then again, when is the last time the Patriarchate of Constantinople pronounced it?
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« Reply #26 on: April 10, 2013, 10:36:52 AM »

Why did Titular Metropolitan Kallistos not do translation of the synodikon of orthodoxy in that? sounds very silly for himj to not translate it.

Then again, when is the last time the Patriarchate of Constantinople pronounced it?

It was read by the priest in the local Church here (Greek Old Calendar/Matthewite).
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« Reply #27 on: April 10, 2013, 11:40:13 AM »


I lol'd when it called St. Severus of Antioch and Sergius the Monophysite "Like-minded".
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« Reply #28 on: April 10, 2013, 01:10:46 PM »


I lol'd when it called St. Severus of Antioch and Sergius the Monophysite "Like-minded".

Brings to mind the words of the Lord:
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« Reply #29 on: April 10, 2013, 01:12:06 PM »


I lol'd when it called St. Severus of Antioch and Sergius the Monophysite "Like-minded".

Brings to mind the words of the Lord:
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Better yet:

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« Reply #30 on: April 10, 2013, 02:59:48 PM »

which liturgical book contains the Synodikon of Orthodoxy?
Traditionally, the Triodion.  I have seen Greek editions of the Triodion that include the Synodicon of Orthodoxy. 
However, Bishop Kallistos Ware omitted the Synodikon of Orthodoxy in his English translation of the Triodion.   

In my opinion, this document is not well known by English speakers precisely to keep English speaking people from questioning their synods' compliance with what it says. The Synodicon of Orthodoxy was omitted from Bishop Kallistos Ware's English translation of the Triodion because it names and anathematizes heresies as well as names Saints who have followed the truth.  If parishioners knew and understood the implications of the contents of the Synodikon of Orthodoxy, then many synods would have a lot to explain.


First, Metropolitan Kallistos did not translate any of the Triodion. Mother Mary did the liturgical text translation. It is what was being doing in her monastery. There is a lot more than just the synodikon missing from the edition with Metropolitan Kallistos' name on it. There is a supplemental volume that includes many of the missing text. I am not sure if it is in there or not, maybe someone else can answer that.

The reason it is not included in the popular English version of Met. Kallistos and Mother Mary is that the full Synodikon is only suppose to be done by a bishop. The problem is we have many priest who think of themselves as bishops, but only a Bishop can give an anathema (and even then it should be done in Synod).
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« Reply #31 on: April 10, 2013, 03:43:08 PM »

which liturgical book contains the Synodikon of Orthodoxy?
Traditionally, the Triodion.  I have seen Greek editions of the Triodion that include the Synodicon of Orthodoxy. 
However, Bishop Kallistos Ware omitted the Synodikon of Orthodoxy in his English translation of the Triodion.   

In my opinion, this document is not well known by English speakers precisely to keep English speaking people from questioning their synods' compliance with what it says. The Synodicon of Orthodoxy was omitted from Bishop Kallistos Ware's English translation of the Triodion because it names and anathematizes heresies as well as names Saints who have followed the truth.  If parishioners knew and understood the implications of the contents of the Synodikon of Orthodoxy, then many synods would have a lot to explain.


There is a supplemental volume that includes many of the missing text. I am not sure if it is in there or not, maybe someone else can answer that.

No, the Synodikon is not in the supplemental volume.
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« Reply #32 on: April 10, 2013, 04:32:59 PM »

There is a supplemental volume that includes many of the missing text. I am not sure if it is in there or not, maybe someone else can answer that.

No, the Synodikon is not in the supplemental volume.

Thanks for confirming this. Like I had said previously, Mother Mary's translations are what was being used in her community. Since there was no Bishop in here female monastery, then why would she ever bother translating the entire Synodikon? These text were not about completeness, instead they where about being practical. That is why the weekend text were released in a single volume and widely distributed, and the weekday text are almost impossible to find.
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« Reply #33 on: April 10, 2013, 11:59:33 PM »

the weekday text are almost impossible to find.
I believe St John of Kronstadt Press sells the Supplemental volume.
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« Reply #34 on: April 11, 2013, 12:04:00 AM »

The reason it is not included in the popular English version of Met. Kallistos and Mother Mary is that the full Synodikon is only suppose to be done by a bishop.
That is definitely not the custom in my Church. 
Do you know of a written precedent which teaches that the Synodicon can only be read by a bishop?
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« Reply #35 on: April 11, 2013, 12:38:44 AM »

The reason it is not included in the popular English version of Met. Kallistos and Mother Mary is that the full Synodikon is only suppose to be done by a bishop.
That is definitely not the custom in my Church.  
Do you know of a written precedent which teaches that the Synodicon can only be read by a bishop?

It is as arimathea has said: only bishops, and a synod of bishops at that, can issue anathemas. Lower clergy and laymen do not have this authority. If your church is conducting the Synodikon without a bishop, it is in error.
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« Reply #36 on: April 11, 2013, 01:44:47 AM »

only bishops, and a synod of bishops at that, can issue anathemas. Lower clergy and laymen do not have this authority. If your church is conducting the Synodikon without a bishop, it is in error.
Thank you.  I do already understand that the issuance of anathemas is a matter reserved for bishops.  

I understand that for a priest or lay reader to read the Synodicon (or any anathema issued by a synod) aloud publicly in Church in the absence of a bishop is to proclaim an anathema already issued by a synod.  The synod is the entity which issues the anathema - not the reader who merely proclaims it.  

It appears likely that we have a significantly different understanding of how the word "issue" is understood in this context.


EDIT:  Do you know of any canon or written tradition that explicitly prohibits anyone other than bishops from reading anathemas (issued by a synod) aloud in Church - in cases where a bishop is absent?
I am quite certain that my Church practices correctly by reading the Synodicon aloud.  Otherwise, how would people hear the truth?  
If you can produce some written evidence from the tradition of the Orthodox Church that explicitly outlaws Church readers from reading synodal decrees such as anathemas aloud, then I would be glad to reconsider.
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« Reply #37 on: April 11, 2013, 02:04:44 AM »

only bishops, and a synod of bishops at that, can issue anathemas. Lower clergy and laymen do not have this authority. If your church is conducting the Synodikon without a bishop, it is in error.
Thank you.  I do already understand that the issuance of anathemas is a matter reserved for bishops.  

I understand that for a priest or lay reader to read the Synodicon (or any anathema issued by a synod) aloud publicly in Church in the absence of a bishop is to proclaim an anathema already issued by a synod.  The synod is the entity which issues the anathema - not the reader who merely proclaims it.  

It appears likely that we have a significantly different understanding of how the word "issue" is understood in this context.


EDIT:  Do you know of any canon or written tradition that explicitly prohibits anyone other than bishops from reading anathemas (issued by a synod) aloud in Church - in cases where a bishop is absent?

Not everything is written down in Orthodoxy, a great many traditions are simply, and correctly, passed down by other means - by praxis, by oral tradition, etc. What is consistent in this case, as attested to by contributors to this thread, is that the Synodikon service is not served in the absence of a bishop. The absence of the text of this service from most Lenten Triodia published for parish and monastic use is also instructive.
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« Reply #38 on: April 11, 2013, 02:17:16 AM »

Not everything is written down in Orthodoxy, a great many traditions are simply, and correctly, passed down by other means - by praxis, by oral tradition, etc.
If that is indeed all you have to go on, then I would say that the tradition of any Church which prohibits the reading of the Synodicon of Orthodoxy on the first Lord's day of Lent is a Church that uses a tradition which is an artificial fabrication and a lie. 

To accuse Churches which make known and proclaim the Synodicon of Orthodoxy publicly aloud in Church even without a bishop as allegedly being in error is to falsely accuse without any precedent in Christian tradition except that which has been fabricated by heretics in modern times for their own convenience.
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« Reply #39 on: April 11, 2013, 02:23:48 AM »

What is consistent in this case, as attested to by contributors to this thread, is that the Synodikon service is not served in the absence of a bishop.
This is an indication only that these individuals have been persuaded to follow a recent popular custom and that they are ignorant of ancient tradition.
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« Reply #40 on: April 11, 2013, 02:27:48 AM »

What is consistent in this case, as attested to by contributors to this thread, is that the Synodikon service is not served in the absence of a bishop.
This is an indication only that these individuals have been persuaded to follow a recent popular custom and that they are ignorant of ancient tradition.

You seem very sure of yourself in this regard. So what is the "ancient tradition"?
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« Reply #41 on: April 11, 2013, 02:58:51 AM »

So what is the "ancient tradition"?

"We have received from the Church of God, that upon this day we owe yearly thanksgiving to God along with an exposition of the dogmas of piety and the overturning of the impieties of evil."
http://www.oodegr.com/english/ekklisia/synodoi/synodicon_of_orthodoxy.htm

This is the very first line of the Synodicon of Orthodoxy.  "It refers to an imperial edict of 11 March 842 which recalled Orthodox clergy.  After St. Methodius was elected Patriarch, the Synod promulgate this Synodicon, which was formally read on 11 March 843, the First Sunday of Great Lent."
- 'The True Vine' Issue Numbers 27 & 28 (Spring 2000), page 35 (footnote)

Nothing in the Synodicon nor in this issue with the English translation say anything about a bishop being necessary to read it.  
Such a doctrine about episcopal presence is completely heretical.  It not only violates one or a few of the anathemas.  It violates the entire Synodicon of Orthodoxy by tossing it to the wind.  That is the motive which gave form to this unsubstantiated bishop theory.  

EDIT:  Those words may seem strong to some, but I have always taken this as elemental.  I follow unchanging laws and eternal truths rather than men.  If anyone can show me where I am mistaken about this from the tradition of the Church, then I will reconsider my own position. 

Anyway, those are my comments with no intention of squelching anyone else.  I had perceived that genuine tradition was getting the shaft by persons who had never been familiar with it.  It is not a conspiracy theory to speak up when you know something pertinent that is not being voiced.  The bishop doctrine is the only theory so far advanced in this thread.
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« Reply #42 on: April 11, 2013, 05:03:26 AM »

A response to the matter from a priest-monk:

Quote
It was performed in cathedrals and (not necessarily) monasteries.  But in the last few decades it seems many parishes want to do the anathemas too. 

I am waiting to hear from three more priests and a tonsured reader.
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« Reply #43 on: April 11, 2013, 06:16:08 AM »

From the distinguished liturgist and translator Br Isaac Lambertsen:

Quote
In the practice of the Church of Russia, this Rite is never performed except in the presence of a bishop.

However, for nearly a century the Church of Russia has had a special prayer service entitled "The Order of the Hymn of Supplication for the Conversion of Those in Error, Chanted on the Sunday of Orthodoxy, & in Other Cases of Need" ['Posledovanie molebnago peniya o obrashchenii zabluzhdshikh, pevaemago v nedeliu pravoslavia i vo inykh potrebnykh sluchaekh']. A reprint of the 1902 Slavonic text of this prayer service was made at Holy Trinity Monastery, Jordanville, in 1967, and may still be available from them. A translation into English is available from the St. John of Kronstadt Press.

The rubric at the beginning of this service states: "The Most Holy Governing Synod, in directing the printing of [this prayer service] has appointed it to be served in monasteries, and in urban and rural churches, on the first Sunday of the Great Fast, also blessing it for use by missionaries
1) when they set forth to converse [dialogue] with schismatics and sectarians,
2) when they reunite to the Orthodox Church those they have turned back to the path of Truth, and
3) at the opening of district and diocesan missionary conferences, and on othersimilar occasions."

Our presence in the West being very much of a missionary character, I feel that every parish priest should have this service in his library and use it during the year.

Sincerely,

Isaac Lambertsen.

Source: http://launch.groups.yahoo.com/group/ustav/message/4534
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« Reply #44 on: April 11, 2013, 06:23:30 AM »

On another forum, a nun from the Lesna convent in France stated:
Quote
The rubrics of this service call for a bishop to celebrate, and say that this service is celebrated in Cathedrals and some monasteries. The anathemas, as well as the commemorations and "Memory Eternal's", and then the "Many Years" are proclaimed by a deacon and chanted by all the clergy present, and then the choir. But there's no reason why a group of laypeople can't read the text.

When I was a young girl in NYC and attended the ROCA Synod Cathedral, they would [start] the Liturgy 1/2 (hr) later than usual on the Sunday of Orthodoxy, so that all of the clergy from the nearby parishes could attend (back then there were at least 8 parishes in NYC, and around 8 within an hour's drive) and up to 40 priests would gather, and at least 3 bishops. It was a truly impressive service.

Some of the nuns here at Lesna still remember St. John of Shanghai celebrating it at the monastery.

http://www.euphrosynoscafe.com/forum/viewtopic.php?f=17&t=9968&p=56010&hilit=synodikon+read#p56013
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