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Author Topic: Orthodox Recieving Catholic Communion  (Read 14987 times) Average Rating: 0
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« Reply #45 on: August 17, 2006, 07:30:18 AM »

By receiving RCC communion, you have done the opposite of offering respect. You have disrespected their service by taking communion though you were not Catholic. It is as disrespectful as if  you were Jewish and came to take communion. And you have willfully and knowingly excommunicated yourself from any Orthodox organization.


Congrats, you're officially Catholic.


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« Reply #46 on: August 17, 2006, 08:02:22 AM »

By receiving RCC communion, you have done the opposite of offering respect. You have disrespected their service by taking communion though you were not Catholic. It is as disrespectful as ifÂÂ  you were Jewish and came to take communion. And you have willfully and knowingly excommunicated yourself from any Orthodox organization.


Congrats, you're officially Catholic.

This post is inflammatory enough that I do not know where to begin. May God bless you.
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« Reply #47 on: August 17, 2006, 08:09:54 AM »

No compulsion, yes. But it was out of respect. The priest knew that I was Orthodox. In the afterlife, there is no Orthodox nor Catholic. At least at a funeral, we should put aside our divisions.

So it's respectful to break the rules of your own Church to "respect" someone else? That's the problem with your liberal ideas--no firm foundation. Just vague concepts of love, peace, and justice, but no practical application of such.

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« Reply #48 on: August 17, 2006, 08:44:23 AM »

So it's respectful to break the rules of your own Church to "respect" someone else? That's the problem with your liberal ideas--no firm foundation. Just vague concepts of love, peace, and justice, but no practical application of such.

Anastasios

I'm not disagreeing that what Matthew did was wrong; (although I'll bet my bottom dollar he did it in well intentioned ignorance). But I don't think you are correcting him well here. Put yourself in Matthew's shoes for a minute: Matthew believes that he acted lovingly, and the highest Law in Christianity is Love. If you then come along and rebuke him by talking about "rules of the Church", in his mind, Matthew will simply be convinced that he has followed the higher spiritual law of Love.
What you need to explain to Matthew is why what he did, although well intentioned, was in fact unloving.
And one more thing: I think we need to stop using "liberal" as an accusation. There is no sin in being "liberal". No Father of the Church ever condemned anyone for being "liberal". The word you want to use is "licentious". Being "liberal" is not a problem, being "licentious" however, is a big problem.
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« Reply #49 on: August 17, 2006, 09:03:54 AM »

Sorry, wrong again. There is no compulsion to commune at a Catholic funeral.  In fact, as an excommunicated* Catholic, you are not even ALLOWED to commune at a Catholic Church!

Anastasios
(*Despite its ecumenism, the Canon Law of the Catholic Church states that Catholics becoming Orthodox like you are schismatics)

Just a side note and I guess to interject a serious thread with some humour, I always ask a friend about where ecumenicism begins and excommunication ends.  Anastasios mentioned one example.  Then another, I like to tease my Latin theologin,suppose God forbid, I became lapse in my ORthodox faith and became Roman.  Well, often standard procedure would be to go back to RCIA or one one one with a priest before recommuning.  So, would I go to the Roman Rite, because you're not supposed to change your rite, or would I go to the Byzantine Rite, because Byzantines are not supposed to leave the east, and stay in their rite.  AND THEN, what came first the chicken or the egg?!?

Anyways, back to the point, there's no reason to commune at a Catholic, or any non-Orthodox, service.  At times, for my work, I am expected to attend a Catholic mass.  However, I state clearly that if I must attend, I'm not going to pray and be doing my own silent thing.  Reminds me of Shylock's quote, especially looking for Vegan food, during the Dormition Lent  . . . for better or worse, lol

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I will buy with you, sell with you, talk with you, walk with you, and so following; but I will not eat with you, drink with you, nor pray with you.

That said, I make it clear it's not personal, but rather because of my religious sensiblities, I do not feel comfortable participating in Catholic services.  My presence should be support enough.  If someone cannot handle that, even at a funeral, then tell them to be a man . . .or a woman, and haven a little of their own political correctness.
Futhermore, where are you basing on things such as the afterlife?  Where in the world did you find that in scripture or Church writings?  Why do you think during the services, we pray for the Orthodox desceased?  Does that mean there are no non-Orthodox believers in Heaven?  Of course not, but there is definitly a distinction between the Orthodox Church and everyone else . . .in this world and in the next.
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« Reply #50 on: August 17, 2006, 10:38:07 AM »

So it's respectful to break the rules of your own Church to "respect" someone else?

Please show me that the Indian Orthodox Church does not intercommune with Roman Catholics. If it does not, then I have been given the wrong impression. 
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« Reply #51 on: August 17, 2006, 11:06:13 AM »

Please show me that the Indian Orthodox Church does not intercommune with Roman Catholics. If it does not, then I have been given the wrong impression.ÂÂ  

No, you are a member of that Church. Find it out for yourself. I believe that in VERY recent times your Church has allowed for some extreme kind of economy in allowing intercommunion in cases of REAL NECESSITY but clearly wanting to not offend someone is not said necessity.  At any rate, our Eastern Orthodox rules are even more clear that communion with Catholics is forbidden in all cases.  My point is, even though your church is a bit less restrictive in that regard, you clearly took this upon yourself, and violated Catholic rules in the process.

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« Reply #52 on: August 17, 2006, 11:48:17 AM »

Please show me that the Indian Orthodox Church does not intercommune with Roman Catholics. If it does not, then I have been given the wrong impression. 

Indian Orthodox?  I thought you said you were Syrian Malankara.

The only thing possibly offensive about Choirfiend's post was his sarcastic 'Congratulations'.  Everything else was an accurate assesment of the situation you presented.
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« Reply #53 on: August 17, 2006, 01:34:34 PM »

...and violated Catholic rules in the process.

If that were, a Jesuit of fifty years in the Catholic priesthood would have rebuked me. In matters of death and the hereafter, our petty theological disagreements do not matter.

God is not an Orthodox Christian

God is not a Roman Catholic

Peace.
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« Reply #54 on: August 17, 2006, 01:35:44 PM »

Indian Orthodox?ÂÂ  I thought you said you were Syrian Malankara.

The full name of the Church is the Malankara Orthodox Syrian Church of India, because Syrian missionaries are the ones who, for the most part, were responsible for establishing Orthodoxy in India.
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« Reply #55 on: August 17, 2006, 01:42:27 PM »

That is illogical, Matthew. If it were wrong a Jesuit would have rebuked you? How do you know he was aware that you are an ex-Catholic? How does he know that it is against the rules? How do you know he CARES?  Open up the Canon Law of the Catholic Church. You are in schism and have incurred excommunication by joining the Orthodox Church.  Hence, from a Catholic POV, you CAN NOT go to communion in their Church if you respect their rules.

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« Reply #56 on: August 17, 2006, 01:43:46 PM »

God most certainly is part of the Orthodox Church--Jesus Christ is the head of his body, the Church, and he is God. Hence, he is part of the Orthodox Church. No other Church is part of the body of Christ.

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« Reply #57 on: August 17, 2006, 01:54:35 PM »

Whether God "is" Orthodox or not is irrelevant, Matt.  God is beyond "is" and beyond religion - that doesn't mean that religion doesn't matter to human beings in their temporal existence.  Anastasios is right on the money - the Orthodox Church is the Body of Christ, with Christ as the Head, so therefore we participate in God and  God in the Church. 
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« Reply #58 on: August 17, 2006, 03:51:02 PM »

How do you know he was aware that you are an ex-Catholic?

Becuase he's been a friend of the family for over twenty years, and knows that I have aspirations for the Orthodox clergy. Chill out, man. As Bob Marley once sang, "Rock steady."
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« Reply #59 on: August 17, 2006, 04:02:15 PM »

God most certainly is part of the Orthodox Church--Jesus Christ is the head of his body, the Church, and he is God. Hence, he is part of the Orthodox Church.

Christ is the head of the Church, and founder of the Christian religion, but He is not a follower of the Church, nor is He limited by its schisms.

No other Church is part of the body of Christ.
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We refer to (The One Holy Catholic and Apostolic Church) as a confession of faith - not a sterile creedal formula repeated mechanically outside the context of worship, not some sort of territorial claim in the spiritual realm made out of narrowness of heart and mind, but an affirmation of certain fundamental beliefs of which we are profoundly and unshakably convinced. Nor, in claiming these as the essential features of the Church, do we imply that the same marks may not be found outside the Church, since the Church is the presence of Christ in the world. In the face of the obvious and often scandalous divisions within Christendom, we can only repeat the words of Alexei Khomiakov, that the Church is one in ways we may not always fully apprehend, or which God has not yet willed to reveal to us.
http://www.goarch.org/en/ourfaith/articles/article7051.asp

Peace.
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« Reply #60 on: August 17, 2006, 04:14:25 PM »

Becuase he's been a friend of the family for over twenty years, and knows that I have aspirations for the Orthodox clergy. Chill out, man. As Bob Marley once sang, "Rock steady."

Then I can only assume that your priest friend has reckless disregard for the teaching of his Church.

Anastasios
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« Reply #61 on: August 17, 2006, 04:23:04 PM »

Matthew,

Your ability to quote things out of context is only superseded by your inability to make a logical decision based on data.

The paragraph immediately preceding what you quoted is:

Quote
The Main Terms.
So it is with the nature of the Church; the Councils expressed the essential "marks" of the Church, as the Body of Christ, in terms of its divine nature, hence by adjectives. It is One; it is Holy; it is Catholic, in the sense of Universal; it is Apostolic. But one of the things we have discovered in the modern ecumenical encounter is that not all groups share this understanding of the Church's nature. We hear much discussion about "unity" and "catholicity," in such a way that the marks of the Church are reduced to nouns, and thus to abstractions. The Creed, and the Fathers, speak only in adjectives; they proclaim our faith in One, Holy, Catholic and Apostolic Church. And so do we.


(italics and bold are mine, since apparently Matthew is not capable of reading anything clearly and these show the point the article's author is trying to make but Matthew disregards)

Do you start to get it? The Orthodox work in adjectives; non-Orthodox work with nouns. The author is actually showing how things are different between Orthodox and Heterodox, but you are apparently incapable of understanding it.

I just....am at my limits with you and your bizarre ramblings.

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« Reply #62 on: August 17, 2006, 04:35:52 PM »

Your ability to quote things out of context is only superseded by your inability to make a logical decision based on data.

How do you know that you have not quoted out of context? The Church is one in ways we do not know, but at the same time, we should not dilute our faith for a false understanding of unity. That is the conclusion one could draw in reading both paragraphs.
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« Reply #63 on: August 17, 2006, 04:53:11 PM »

How do you know that you have not quoted out of context?

How do I know? I read the entire article. The point of the author is made in the initial paragraph:

Quote
If the historian's world is one of nouns and verbs - of people and places and happenings - the world of theology might be called a world of adjectives.

Therefore, those who are working with theology use adjectives. People studying history---such as Protestants and, apparently, you---use nouns.

Your next statement betrays your inability to understand the difference:

Quote
The Church is one in ways we do not know,

There is One Church, yes; there are not many churches that combine at some point, which is what you are stating.

However, the Spirit cannot be confined by us; He will blow wherever He wills. While we know the Spirit is in the Church, and that the Church's Mysteries therefore move us on a path of salvation, the Spirit may still blow towards others as individuals if it so pleases Him.

The Church's physical boundaries are well known, and you are taking your chances when you go outside of the Church.

However, this is basic ecclesiology, and you are just not interested in reading that which you do not already agree with, so my prediction is that if you respond you will come back with your usual mind-numbing one sentence rejoinder which presents nothing substantive to support your position.

Which will probably leave me saying under my breath, "Matthew, t'einai to megalo malfunction sou;"
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« Reply #64 on: August 17, 2006, 05:02:30 PM »

How do I know? I read the entire article. The point of the author is made in the initial paragraph:

I've read the article several times. It is one of my personal favorites.

the Spirit may still blow towards others as individuals if it so pleases Him.

I relate to fellow Christians as individuals, not by the sins of each other's fathers that have caused the innumerable divisions of Christendom. Does Catholic theology, and the Roman Church's persecution of Orthodox Christians offend me? You bet it does. But I am not one to hold a grudge. Love never fails.

Peace.
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« Reply #65 on: August 17, 2006, 05:39:29 PM »

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If that were, a Jesuit of fifty years in the Catholic priesthood would have rebuked me. In matters of death and the hereafter, our petty theological disagreements do not matter.
A Jesuit rebuking someone?!?!  Haha..........oh that's funny.......

Seriously, Matthew! You can't do things like this! I have read in other posts that you might want to join the ROCOR monastery on Vashon Island some day. Dude seriously...they probably wouldn't even consider Oriental Orthodox to be Orthodox...They BAPTIZE Roman Catholics at that monastery! If you want to get involved with them you seriously need to sober up and stop communing with Roman Catholics.....
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« Reply #66 on: August 17, 2006, 05:49:00 PM »

I have read in other posts that you might want to join the ROCOR monastery on Vashon Island some day.

If and only if that is what God calls me to do.

If you want to get involved with them you seriously need to sober up and stop communing with Roman Catholics.....

I have stopped communing with Roman Catholics, but was willing to make an exception for a friend's funeral. Where he is now, there is neither Orthodox nor Catholic.

Peace.
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« Reply #67 on: August 17, 2006, 07:03:26 PM »

Slowly, gracefully, with an air of triumphalism and an inflated sense of his own importance, ozgeorge begins his "I Told You So" dance.
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« Reply #68 on: August 17, 2006, 07:15:23 PM »

Slowly, gracefully, with an air of triumphalism and an inflated sense of his own importance, ozgeorge begins his "I Told You So" dance.

You are right, it is hard for me to step foot in a Catholic church without feeling at least somewhat nauseous.
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« Reply #69 on: August 17, 2006, 10:31:08 PM »

Nope, where your friend is now, everyone is Orthodox, whether they were so in life or not.
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« Reply #70 on: August 17, 2006, 10:33:12 PM »

ps Elisha. HER sarcastic comment. Which is only partially sarcastic, since Matthew, through eucharistic comm-UNION, has joined the Catholic Church. Maybe he can be received back into the Indian Orthodox Church by confessing and repenting of this action, but he's definitely excommunicated from the OC until that time.
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« Reply #71 on: August 17, 2006, 10:54:09 PM »

ps Elisha. HER sarcastic comment. Which is only partially sarcastic, since Matthew, through eucharistic comm-UNION, has joined the Catholic Church. Maybe he can be received back into the Indian Orthodox Church by confessing and repenting of this action, but he's definitely excommunicated from the OC until that time.

He is not a part of the RCC from partaking in the RCC Eucharist- if it was as easy as that to be a RCC then there would be no need for RCIA or anything.

He made a misinformed mistake. So did that RCC Priest. Simple as that. This in no way makes him culpable in association of membership with what you would consider the schismatic RCC Church.
Point to me in the CCC where an he gets a card for receiving unworthily.


I agree with you on many things- even my rudeness at times- but this - no , no, and no.
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« Reply #72 on: August 17, 2006, 11:20:18 PM »

I'm not speaking of card carrying membership, but of the spiritual reality of Communion. Communion is our unifying grace. Receiving communion is what completes the reception into the Orthodox Church. It is a spiritual oneness with all in the Body of Christ through receiving the Body of Christ. Union with a church body (accompanied totally by the removal of communion from the Church you were a member of previously) through receiving communion there is a spiritual reality, necessitating confession and repentence in order to be readmitted to the Communion of the Church you were a member of previously.
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« Reply #73 on: August 17, 2006, 11:28:39 PM »

Thanks for clearing that up. It sure sounded like you were ready to start calling Matthew a RCC -  to his dismay and mine.
Mine only because of jealousy that it would not be fair for him to get out of those dull RCIA classes that tought me NOT A THING Angry
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« Reply #74 on: August 17, 2006, 11:29:37 PM »

Well Matthew was RC before becoming Indian Orthodox....
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« Reply #75 on: August 17, 2006, 11:38:53 PM »

But all of the comments I have seen here state that he is excommunicated- I assume by his own actions and not by an action of the RCC. I mean it is splitting hairs a bit but it sounds like Matthew wanted out and that is fine!

Matthew- at least I had the decency to talk to my Priest about RE-researching Orthodoxy again, I hope you did.
If you did not that may explain your confusion- you never had "closure"- I hate using that kind of word but- what else fits?
Maybe you did Matthew, and then I just don't know why it seems you have gotten into this postition.
It's like a guy who sees an attractive girl walking past him and he KNOWS he wants nothing more from her than her body.....

Are you a guy like that Matthew?
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« Reply #76 on: August 18, 2006, 12:18:01 AM »

ps Elisha. HER sarcastic comment. Which is only partially sarcastic, since Matthew, through eucharistic comm-UNION, has joined the Catholic Church. Maybe he can be received back into the Indian Orthodox Church by confessing and repenting of this action, but he's definitely excommunicated from the OC until that time.

You don't know anything about the Malankara Church, do you? Have a kiss of peace anyway.  Kiss
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« Reply #77 on: August 18, 2006, 12:20:17 AM »

It's like a guy who sees an attractive girl walking past him and he KNOWS he wants nothing more from her than her body.....

What the heck? I've had enough of these tiresome speculations.

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« Reply #78 on: August 18, 2006, 12:27:19 AM »

You don't know anything about the Malankara Church, do you?

Matthew, I think you yourself lack a substantial understanding of the position of our Church on alot of significant issues; don't be too cocky my friend.

According to the Ecumenism section of the official Syrian Orthodox Church website (that is blessed and sanctioned by H.H. Mar Ignatios Zakka I), the latest Ecumenical incident of significance between the Roman Catholic Church and the Syrian Orthodox Church was the joint declaration of 1984, between Pope John Paul II and His Holiness Patriarch Mar Ignatius Zakka I. Point 8 of this dialogue reads:

Since it is the chief expression of Christian unity between the faithful and between Bishops and priests, the Holy Eucharist cannot yet be concelebrated by us. Such celebration supposes a complete identity of faith such as does not yet exist between us.

Source: http://sor.cua.edu/Ecumenism/RC.html
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« Reply #79 on: August 18, 2006, 12:43:39 AM »

According to the Ecumenism section of the official Syrian Orthodox Church website (that is blessed and sanctioned by H.H. Mar Ignatios Zakka I), the latest Ecumenical incident of significance between the Roman Catholic Church and the Syrian Orthodox Church was the joint declaration of 1984, between Pope John Paul II and His Holiness Patriarch Mar Ignatius Zakka I. Point 8 of this dialogue reads:

Did you know that the Indian Orthodox Church has long been autocephalous? I do not mean to sound cocky, not at all. I have nothing to be cocky about.
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« Reply #80 on: August 18, 2006, 02:57:22 AM »

What the heck? I've had enough of these tiresome speculations.


That's hilarious, coming from the master of meaningless, meandering musings  Roll Eyes
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« Reply #81 on: August 18, 2006, 03:26:00 AM »

I'm sorry Matthew,

please forgive my speculations, I really thought you would find it harmless at best and silly at worst.

I am certian of that even after re-reading your casual dating thread......

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« Reply #82 on: August 18, 2006, 05:06:57 AM »

Did you know that the Indian Orthodox Church has long been autocephalous? I do not mean to sound cocky, not at all. I have nothing to be cocky about.

A couple of things to note here:

1) I referred to the regulation in question according to its being a succinct and authoritative OO understanding of the implications of Orthodox Eucharistic Ecclesiology to the practise of inter-communion between the Orthodox and RC Churches. As such, it serves my purpose whether you are Ethiopian Orthodox, Coptic Orthodox or any other Church that is part of the Oriental Orthodox Church and which hence upholds the fundamental and elementary principles of Orthodox Eucharistic Ecclesiology stipulated in the regulation in question.

2) I was not aware that you were part of the Orthodox Church in India which claims autocephaly. If you notice the remark you made to which I responded, you referred merely to the Malankara Church without further qualification. Did you know that there is a Malankara Syrian Orthodox Church in India that is not autocephalous? So even assuming that your response was made in consideration of a proper reading of the purpose of my post, which it was not, your attempt to expose some sort of irony fails nonetheless.
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« Reply #83 on: August 18, 2006, 06:59:40 AM »

Did you know that there is a Malankara Syrian Orthodox Church in India that is not autocephalous?

Yes, I know. But as far as I can tell, the autocephalous church is the one more likely to call itself the Indian Orthodox Church, because the other would rather more associate itself with the Syrian Patriarch. It's quite possible that the IOC has much more of an ecumenical outlook than the SOC, which would explain differences in practice related to intercommunion. I will have to ask my spiritual father for a more definite answer, or perhaps even email Bishop Makarios. I'd honestly want to doubt that I belong to a rogue parish that grants Roman Catholics communion just for the heck of it.

Peace.
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« Reply #84 on: August 18, 2006, 07:12:59 AM »

Yes, I know. But as far as I can tell, the autocephalous church is the one more likely to call itself the Indian Orthodox Church, because the other would rather more associate itself with the Syrian Patriarch. It's quite possible that the IOC has much more of an ecumenical outlook than the SOC, which would explain differences in practice related to intercommunion. I will have to ask my spiritual father for a more definite answer, or perhaps even email Bishop Makarios.

Peace.

So, are you saying that the more ecumenical group prefers to dissociate from the Syrian Patriarch .....Don't you find that interesting?.....
Isn't distancing yourself from a Church you are already in full Communion with the exact opposite of ecumenism?
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« Reply #85 on: August 18, 2006, 07:23:00 AM »

So, are you saying that the more ecumenical group prefers to dissociate from the Syrian Patriarch .....Don't you find that interesting?.....

Dissaociate itself in terms of ecclesial authority, just as when the Greek Orthodox Church became autocephelous. Any rift between SOC and IOC, whether real or imagined, would be due to their excommunication of our Church for desiring autochephaly.
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« Reply #86 on: August 18, 2006, 07:26:14 AM »

Dissaociate itself in terms of ecclesial authority, just as when the Greek Orthodox Church became autocephelous. Any rift between SOC and IOC, whether real or imagined, would be due to their excommunication of our Church for desiring autochephaly.

And has your church been granted autocephly? Or it it (yet another) "self-declared" autocephaly?
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« Reply #87 on: August 18, 2006, 07:31:22 AM »

And has your church been granted autocephly? Or it it (yet another) "self-declared" autocephaly?

Quote
In some cases, autocephaly was simply declared by the church in question and then eventually recognized:
The Church of Russia declared independence from the Church of Constantinople in 1448 and then in 1589 styled its primate as patriarch.
The Church of Greece declared autocephaly in 1833 but was not granted a tomos for it by Constantinople until 1850.
The Church of Romania declared its autocephaly in 1865 with strong protests from Constantinople, who eventually recognized the autocephaly in 1885.
The Church of Albania claimed its autocephaly in 1922, which was recognized by Constantinople in 1937.
The Church of Georgia's autocephaly (originally granted in the fifth century by Antioch) was abolished by the Russian authorities in 1811 (after Georgia had been annexed by Tsarist Russia) and then later restored de facto in 1917. This restoration wasn't recognized by the Church of Russia until 1943 or by the Church of Constantinople until 1989.
http://www.orthodoxwiki.org/Autocephaly

You speak of this as if there is no historical precedent. There are reasons why IOC decided to become autocephalous. One of them, for example, is that the Syrian hierarchy would take advantage of the fact that the Church in India had more access to money, and would use that money to funnel it to causes entirely unrelated to the Christians in India.
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« Reply #88 on: August 18, 2006, 07:35:43 AM »

There are reasons why IOC decided to become autocephalous. One of them, for example, is that the Syrian hierarchy would take advantage of the fact that the Church in India had more access to money, and would use that money to funnel it to causes entirely unrelated to the Christians in India.
And so do you think the setting up of nationalist Churches is the way forward to this "ecumenism" you value so much? Or do you value ecumenism less than you value the material wealth of your Church?

There is another word for this type of "autocephaly"- it's called "schism". Most schisms occur over doctrinal disputes and heresy. But to schism because of avarice, and to divide the Church because of mere money and then claim to be "ecumenical" is laughable at best.
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« Reply #89 on: August 18, 2006, 07:43:09 AM »

It's quite possible that the IOC has much more of an ecumenical outlook than the SOC, which would explain differences in practice related to intercommunion.

I'd like to see some evidence please.

Quote
I will have to ask my spiritual father for a more definite answer, or perhaps even email Bishop Makarios. I'd

If you could obtain an answer from His Grace Bishop Makarios, that would be great. For now, I leave you with an excerpt from an article written by His Grace Paulos Mar Gregorios (a Bishop of the Indian Orthodox Church) on the issue of so-called “Eucharistic hospitality” (which I believe I have already pasted for you in a previous discussion; please take heed to it this time):

"The Eucharist, as the Orthodox understand it, is the Sacrifice of Thanksgiving offered unto God, by the Church, in Christ, on behalf of the whole creation. Since the Church is offering The Eucharist to God, the question of hospitality does not arise. As far as offering communion to those who are not in communion, we do not think of the Eucharist as a kind of feast for the invited, to which the Church can hospitably invite some more people. It is the Church which offers itself to God through the bread and the wine, and God in turn offers Himself to us through the Body and Blood of the Lord Jesus Christ. There is no hospitality question in administering the holy mysteries of the Church which the West calls sacraments.

...The Orthodox have a principle of oikonomia or economy, which permits the canonical authorities to make exceptions to rules where such exception becomes pastorally necessary. But neither the term inter-communion nor the expression eucharistic hospitality make any theological sense to the Orthodox. In its place the Orthodox would use the terms Communion and Economy, which for them make better theological sense."


Though the above quote relates specifically to the idea of serving the Eucharist to those not in Communion with the Orthodox Church, I think the implications of this with respect to conversely receiving the Eucharist from other churches, are quite clear.
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