Author Archives: Saint Joseph's College Online Theology Faculty

Ut Unum Sint

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Pan Orthodox Synod announcedThis month, an event of tremendous religious significance is in the process of coming to fruition and, yet, is receiving far less media attention than it deserves. The event in question is a Pan-Orthodox Synod which is the formal title for, what one might call, an Orthodox council. For those who might not be familiar with Orthodox Christianity, such an event has not happened since the split between the Eastern (later Orthodox) and Western (later Catholic) branches of the one, holy, catholic and apostolic Church. In other words, an event of this type has not occurred since the 9th century! [Some Orthodox theologians contend that a 14th century synod held in Constantinople which endorsed the theology of St. Gregory of Palamas also qualifies, but that is by no means a universally-held position among Orthodox Christians.]

The news relating to this event was made public on March 9th (the actual communiqué can be found here: http://www.patriarchate.org/documents/synaxis-2014-communique ). At a Synaxis (gathering) of the primates of all the autocephalous (self-governing) Orthodox churches, it was agreed that the proposed Pan-Orthodox Synod should be held in 2016 in Constantinople (Istanbul). [The one “hitch” to the vote was the absent Patriarch of Antioch, who left because of a dispute unrelated to the pending council. Because he elected to “suspend” his vote, rather than dissent from the vote, the plans for the future Synod will proceed.] The preparations for this historic Pan-Orthodox Synod began in 1976 and, needless to say given the date, the process has been an arduous and often politically-fraught one.

[For the input of the USCCB on the topic (from 1977!), see the following link: http://www.usccb.org/beliefs-and-teachings/ecumenical-and-interreligious/ecumenical/orthodox/reaction-orthodox-council.cfm ]

How does this topic relate to the “average Catholic?” According to St. John’s Gospel, the final prayer which Jesus uttered before his arrest on Holy Thursday was for the unity of all those who believe in him. “Holy Father, keep them in your name that you have given me, so that they may be one just as we are” (Jn 17:11). Jesus’ prayer not only expresses his ardent desire for our communion, but also points us towards the mystical font of all Christian communion, i.e., the very inner-life of our Triune God. Blessed Pope John Paul II, inspired by this verse of St. John’s Gospel, entitled his encyclical on the Church’s commitment to ecumenism Ut Unum Sint (So That They Might Be One). In this text, Pope John Paul reiterates a phrase which he often used in relation to Catholic-Orthodox dialogue, namely, that “the Church must breathe with her two lungs!” (§ 54). That is to say, the Church is called to the communion which she enjoyed during the first Christian millennium. Pope John Paul’s successors have consistently echoed this belief as well. Pope Benedict XVI stated in an address to Orthodox church leaders that “we dare to hope, even if humanly speaking constantly new difficulties arise, that the day may still be not too far away when we may once again celebrate the Eucharist together” (9-24-11). Pope Francis, speaking to a delegation from the Orthodox Patriarchate of Constantinople, said that “the search for unity among Christians is an urgent task – you have said that ‘it is not a luxury, but an imperative’ – from which, today more than ever, we cannot rescind” (6-28-13).

The eminent Orthodox theologian Fr. Alexander Schmemann (+1983) once said that any communion with Rome would have to follow a Pan-Orthodox Synod. In other words, intra-communion among the Orthodox must come first. He also, rather infamously, followed that statement by referring to the idea of a Pan-Orthodox Synod as an “eschatological concept.” Well, given the recent communiqué from the Synaxis, perhaps we all should be a little extra-vigilant in awaiting the Lord’s return in the next few years. At the very least, we should all share in his prayer that we be one as he and the Father are one. “Amen! Come, Lord Jesus!” (Rev 22:20).

 Anthony Coleman teaches theology for Saint Joseph’s College Online.

Setting Relationships Right

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Among Catholics who take the season of Lent seriously, I’ve noticed a number of different approaches. There are the subscribers to Lent as boot camp. Boot campers decide to fast not just from one food they love, but from most foods they love. Added to this, they decide to get up an hour earlier than normal to pray or go to Mass, and they are going to give money to anyone they meet who needs help.  A second group makes one serious commitment and day by day spends a little more time thinking about God, remembers they are not eating fried foods and discovers the joy of crunchy vegetables, and starts collecting their change each day so as to make a contribution to a worthy group. A third group is pretty darn casual about the whole thing, happy that, over forty days, they may remember not to eat meat on a Friday or two, will get to confession, and will go all in for the campus ministry or parish hunger awareness campaign.

Many of us, me included, have a love-hate relationship with Lent. It can so easily become more of a contest than a season of prayer. Thomas Merton once remarLentked that his brothers, in wanting to outdo one another in the severity of their fasts, became a bunch of grouchy, miserable men. Far better, Thomas thought, to feast and give thanks to God for his abundance than to fast and make yourself and others miserable. How is that holy? Thomas wondered.

The ancient disciplines of prayer, fasting, almsgiving which define the season of Lent are about making right the three most important relationships in the life of a Christian, God, self and others. In the Catechism of the Catholic Church we read that “the interior penance of the Christian can be expressed in many and various ways. Scripture and the Fathers insist above all on three forms, fasting, prayer, and almsgiving, which express conversion in relation to oneself, to God, and to others” (Catechism of the Catholic Church, 1434). Rather than a contest with our best and worst selves, we are invited to think about what will make our relationship with God stronger. Where do we need to bring some balance into our lives so as to be healthier and what relationships are asking us to be more giving; emotionally, practically or monetarily?

I’ve learned from my own experience that Lent is most fruitful when I take some time to think about how I can deepen my relationship with God. What am I eating or drinking or doing (or maybe not doing) that is really not healthy or good for me? And where can I be more generous with the people who are part of my everyday life?  Answering these questions opens up a number of practices that will make a difference over the course of forty days. My goal is to make these things a habit, not doing them for forty days and then be done, but rather to discover at the end of 40 days, they have become easier and have found a permanent place in my daily routine. If done well, I also am more aware of the depth and breadth of God’s love and mercy, because whether I am successful or not, I am saved. Jesus died for me so that my own failures and sins are not the end of my story.

Susan Timoney is the Assistant Secretary for Pastoral Ministry and Social Concerns for the Archdiocese of Washington.