Is ROCOR in communion with the Orthodox Church?

[Kosmas Damianides]

I hope this is not too controversial. I just need to find out if ROCOR has been accepted into communion with the Orthodox Church. I heard that the Patriarchate of Jerusalem and Serbia have accepted them; is this true? I also hear that moscow is willing to accept them soon.

[Father Anthony]

Quoted Text:
I hope this is not too controversial. I just need to find out if ROCOR has been accepted into communion with the Orthodox Church. I heard that the Patriarchate of Jerusalem and Serbia have accepted them; is this true? I also hear that moscow is willing to accept them soon.

The ROCOR has, from its beginning, been in Communion with the fulness of the Orthodox Church. It has never been excluded from Communion, as the quote above would suggest ("...accepted into communion with the Orthodox Church.)

The ROCOR chose to limit it *con-celebration* with certain Local Churches for various reasons, but never was out of "communion" and that continues to the present time.

It should be noted that there are those individuals - both clergy and lay - in some jurisdictions or Churches who, because they oppose the traditionalism promulgated in general by the ROCOR, have personal complaints against ROCOR. Even sometimes bordering on vendetta, I suppose. Some of those misrepresent - either through ignorance or personal feeling - the actual ecclesiastical situation of the ROCOR.

For example: I was ordained a Priest in the Antiochian Orthodox Archdiocese in the United States. When I requested a canonical release to transfer to the ROCOR in 1983, it was granted by Metropolitan Philip, who could not have done so canonically had the AA not been "in communion" with the ROCOR.

Having served for over 20 years as a Priest in ROCOR, I have *always* been invited to serve on any occasion that I have visited a parish of *any* Orthodox jurisdiction...in spite of the fact that I was unable to accept those invitations in some cases, the offer was always made.

Nor have any parishioners of mine ever been denied Holy Communion in any Orthodox Church they have visited, nor has any Orthodox Christian (who was properly prepared) been denied Holy Communion in our parish.

Probably many of us can relate opposite experiences on both sides: ROCOR and non-ROCOR. Those are sad exceptions to the real general practice.

For what it's worth.

Fr. Anthony

[Kosmas Damianides]

Why does OCA receive more acceptance than ROCOR especially by the Moscow Patriarch and the Ecumenical Patriarch? Have there been Church Canons broken by ROCOR? I say this because the original reason (so I have heard) for separation from the Moscow Patriarchate by both OCA and ROCOR was due to violent politics.
Is this true?

If so, now that the threat of Communism is gone, is it not propper for them to return to thier previous jurisdiction.

These are some Canons which I found which could apply to this situation.

CANON 22 of the 1st Ecumenical Council
LET not a bishop go to a strange city, which is not subject to himself, nor
into a district which does not belong to him, either to ordain any one, or to
appoint presbyters or deacons to places within the jurisdiction of another
bishop, unless with the consent of the proper bishop of the place. And if
any one shall presume to do any such thing, the ordination shall be void,
and he himself shall be punished by the synod.

Canon 18 of the 6th Ecumenical Council
THOSE clerics who in consequence of a barbaric incursion or on account of
any other circumstance have gone abroad, we order to return again to their
churches after the cause has passed away, or when the incursion of the
barbarians is at an end. Nor are they to leave them for long without cause.
If anyone shall not have returned according to the direction of this present
canon — let him be cut off until he shall return to his own church. And the
same shall be the punishment of the bishop who received him.

Does this mean that there are only 2 canonical Patriarchates left? Obviously I am joking, but in all seriousness, there needs to be reconciliation between the Russian Orthodox living abroad and it's Patrarchate of Moscow and all Russia. If we start breaking the Canons for no reason, then we start loosing it all together.

[Kosmas Damianides]

I'm only bringing this up because a Greek Orthodox friend of mine wanted to go commune at a ROCOR church but I told him I am not sure we are in full communion with them yet. I just wanted to be safe.

[Patrick Walsh]

We have two Greek Orthodox Churches in our city. The smaller of the two is served by a Father Patrick. His wife attends confession at our ROCOR parish, as preparation to receive communion from her husband. It is my understanding that the priest's wife is advised not to confess to her husband unless absolutely necessary at a time near death when no other priest is available, or under other such extreme circumstances.

But she comes to my spiritual father in spite of the fact that there is another Greek Orthodox parish, as well as an OCA, and an Antiochian Church here in town as well.

I suggest your friend consult with his priest, and then the priest of the church he wishes to participate with. Then there will be no doubts of his eligibility to participate. ROCOR Churches require a lengthy preparation for communion which may or may not be different from the Greek Orthodox Church.

Patrick

[Herman Blaydoe]

Why does OCA receive more acceptance than ROCOR especially by the Moscow Patriarch and the Ecumenical Patriarch?

Well, in the past, certain clergy of ROCOR had been VERY critical of the Moscow Patriarchate while it was under communism, particularly in light of the actions of Metropolitan Sergius whom many feel compromised the Russian Church. Some regrettable things have been said and mistakes made on both sides, but ROCOR did have some understandable concerns that did need to be addressed. But ROCOR, officially and as a whole, was never out of communion with the rest of Orthodoxy, albiet some ROCOR clergy certainly gave that impression, and they did have cordial relationships with certain Old Calendar Greeks who were definately NOT in communion with other Orthodox Churches, so it gets rather complicated...


Have there been Church Canons broken by ROCOR? I say this because the original reason (so I have heard) for separation from the Moscow Patriarchate by both OCA and ROCOR was due to violent politics.

Canons? Tricky question. There is not much that is "canonical" about the circumstances of Orthodoxy in America, that blade cuts both ways. Personally I think it was much more about politics than theology, but I am only an observer, not an expert.

We have members of our parish that used to attend a ROCOR parish (and still visit there regularly) but attend with us simply because it is closer. We have as good a relationship with the local ROCOR parish as with any of the other Orthodox parishes, and people commune at both on a fairly regular basis with nobody batting an eye.

ROCOR is a legitimate Orthodox Church. Relations between ROCOR and the MP are proceeding apace and shoud be normalized soon. If the priest there has no issues with your friend taking communion at his parish, then he (and you) should have no qualms with it.

[Father David Moser]

In addition to the examples that Herman mentioned, I can also tell you that the GOA priest in my city was originally ordained at Holy Trinity in Jordanville (ROCOR's central monastic community) so at least the GOA must consider ROCOR's ordinations gracefulled. Also in the past year a GOA parish was received *by canonical release and transfer* (that means that all the bishops involved on both sides gave their permission and blessing) into ROCOR. I know of a number of instances within the past year where ROCOR and GOA clergy have concelebrated at various "minor" services (moliebens, akathists, etc) and I know of at least one instance where a ROCOR priest has been given a blessing to concelebrate a baptism with his local GOA priest.

I that the whole notion that ROCOR was ever not a part of the Orthodox Church is just the result of not knowing the facts of history (whether willing or from lack of opportunity). Once the surface is "scratched" on this rumor, it becomes obvious that it is not true.

Apr. David Moser

[Edward Henderson]

The whole situation of ROCOR is complicated but being worked out. When I attended the Southern Missions Conference in Atlanta, GA in 1998, at Liturgy we were specifically told that communion was only for members of ROCOR and that anyone else could not commune. I think this was (and perhaps still is) the practice of the Diocese of Manhattan, which covers the whole Southeast. I have also seen that Priests in that diocese will not greet non-ROCOR Priests with the kiss of peace.
Things have changed since Metropolitan Laurus become the First-hierarch. During the tenures of Metropolitan Philaret (of thrice-blessed memory) and Metropolitan Vitaly, there was great debate there as to ROCOR's place in the Orthodox Church. The 1960's saw the official Patriarchates and National Orthodox Churches embrace many liberal policies in spiritual and liturgical practices and most of all in their involvement in the Ecumenical Movement, in which many Hierarchs and theologians embraced the branch theory and denied the uniqueness of Orthodoxy. On one side, there were hierarchs like Archbishop Anthony of Los Angeles and the Greek parishes (aligned with Holy Transfiguration Monastery in Boston) who held that the "official" Orthodox Churches has lost Divine grace in their Mysteries. Then there were those, most notably Father Seraphim Rose, who rejected this extreme ecclesiology. Metropolitan Philaret tried to balance both sides and would answer such ecclesiological questions with "I don't know". However, ROCOR did enter into relations with certain Greek Old Calendarist groups. During the tenure of Metropolitan Vitaly, ROCOR entered into communion with the Greek Old Calendar Synod of Metropolitan Cyprian of Oropos and Fili. This group believes the "official" Orthodox Churches to have grace but believes they are ailing and see themselves as "walled off". Still, there have always been those ROCOR unhappy with this union and were keen on entering into communion with the Old Calendar Synod of Archbishop Chrysostomos II, which holds a harder line in such matters.
Nonetheless, ROCOR claimed also to be in full communion with the Serbian Church and the Jerusalem Patriarchate. Although, in 1998, Bishop Gabriel of Manhattan said that their relations with the Serbs were not so strong because of their involvement in Ecumenism. The Serbian Church also distanced itself from ROCOR, when it accepted parishes and even created several dioceses in Russia.
All this is changing now, since Metropolitan Laurus became First Hierarch. We may see ROCOR enter into full communion with the Moscow Patriarchate soon, which would end any isolation. I have heard that they have suspended their union with the Synod of Met. Cyprian (which was a condition set by the Moscow Patriarchate).
We must all pray that this union occurs. Despite all that I wrote, I think ROCOR is the best Orthodox jurisdiction in North America because they were faithful to the true confession of Orthodoxy in both liturgical, spiritual, ecclesiological, and moral practices. I personally believe that, along with Saint John of San Francisco, Metropolitan Philaret, Archbishop Andrei, Archbishop Averky, Bishop Nektary, Bishop Savva, Father Seraphim Rose, and Mother Adriana (and perhaps many more) were great saints.

[Father David Moser]

Edward relates:

> When I attended the Southern Missions Conference
in Atlanta, GA in 1998, at Liturgy we were specifically told that communion was only for members of ROCOR and that anyone else could not commune. I think this was (and perhaps still is) the practice of the Diocese of Manhattan, which covers the whole Southeast. I have also seen that Priests in that diocese will not greet non-ROCOR Priests with the kiss of peace. <

This is not the entire Diocese of the Eastern US, but rather a subsection of that diocese - the Southrern Deanery. Not only that, but not all of the Southern Deanery, particularly not the dean himself, subscribes to this practice. The Diocese of Manhatten is a vicarate of the Diocese of Eastern America, and so not itself a "ruling" entity. What Edward sampled was ananomaly within ROCOR, a pocket of rigorous exclusivity that is not the norm among ROCOR parishes.

It is indeed true that the attitudes of many in ROCOR are changing - but then the situation in which we live is changing and our environment to which we respond is changing so that is natural. What national Church does not change over time? Various personalities were mentioned and of particular note is the Old Calendar Greek monastery of Holy Transfiguration. That group of monastics had a significant impact on ROCOR from the time they were accepted into our Church (back in the 60's or early 70's) until the time they went into schism to avoid the eccelsiastical trial of their "elder" Fr Panteleimon. Almost all of the rigorist and exclusivist attitudes present in ROCOR today can be traced to that influence (either direct or through the heirarchs that they influenced.) Even now there are attempts to "rewrite" history to describe hierarchs such as Metr. Philaret and others in a particular light that justifies and confirms HTM's own positions at that time (regardless of the truth). Thank God there are many senior clergymen still active who remember these wonderful men as they really were and who share their memories as a "balance" to the rigorist, exclusivist propoganda.

Our relations with the Churches of Serbia and Jerusalem have always been an uncomfortable reality for those who want to see ROCOR as some kind of "last remaining bastion of truth". For many reasons those relationships never failed completely. As for our various relationships with the Greek Old Calendrists, many people, perhaps the majority, view those ventures as mistakes. Likewise the foray into accepting "catacomb" parishes in Russia itself met with a great deal of criticism then and now it is viewed as perhaps not the wisest move. But all those things seemed right at the time.

The current discussions with the Patriarchy of Moscow will result in some action which should, one way or another, put our own house (that is the itnernal relationship of the various parts of the Russian Church) in order and having accomplished that we can then look to revisiting the condition of our relationship with the other national Churches.

Lord have mercy

Archpriest David Moser

[Edward Henderson]

I agree completely with Father David. One of, perhaps, the positive sides, of the Boston and Mansonville schisms is that it took a good number of influential 'hardliners against Moscow' out of ROCOR and has made it possible for them to dialogue with Moscow. Once full communion is established and any notion of separation or walling off or isolation of ROCOR from the other Orthodox Churches and Jurisdictions dies, I think ROCOR will play an even greater role in influencing the direction of American Orthodoxy. Living in Moscow now and having seen the life of the Russian Church since 1998, ROCOR has everything to gain in this reconciliation with Moscow. I know that the MP offered to make the First Hierarch of ROCOR a member of the Holy Synod once the union occurs (although I heard Met. Laurus declined it). But if this became a possibility, then ROCOR would also have greater influence over the direction of the MP.
Having once been in the Greek Old Calendar Movement and then entered World Orthodoxy in 1998, we had alot of reservations about going under Constantinople, but despite the struggles, it was the right decision. Now we see a greater desire for a fuller experience of Orthodoxy in America among the SSCOBA jurisdictions. Perhaps with greater contact and access to ROCOR, things will progress.

Edward

[Svetlana]

Dear Kosmas,

the only thing I can add to the above is that Serbian Hierarchs hold ROCOR in highest regard: we believe ROCOR's missionary work is unmatched, that it has done most on spreading the Faith throughout Western world and, being spared from the pressures and persecutions other parts of Eastern Orthodox Church were faced with, has kept the Orthodox Faith and Tradition pure and untainted like no other.

There is a lot of admiration among our Fathers for ROCOR and a lot of praise. For members of the Serbian church, ROCOR is and always was an integral part of Eastern Orthodox Church. We hope and pray it will be re-united with Moscow Patriarchate now when the obstacles have been removed, so that we remain true to the "sabornost" (universality) of the Church.

In Christ,
Svetlana