Ta Criost aiseirithe!  Aiseirithe go fior!

This links to discussion of their 2007 pilgrimage, but FWIU they’re planning one for 2008 also.  Wish I had the moola, because it sounds well-grounded, much better than other “Celtic spirituality pilgrimages” there!  (What else to expect from Orthodoxy?!!)  $1300.00 US plus airfare – Ouch!

In any case, it seems you can also donate to their efforts to (re)evangelize the Emerald Isle!

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  1. Worth noting – Orthodox with a few extra drachma or kopek to drop might consider stopping by the Catholic Near East Welfare Association – a papal charity please note – and donating ear-marked money to the Greek Orthodox Church in Damascas they are helping to re-roof or the Greek Orthodox School in Jordan they are helping to supply.

    http://www.cnewa.org/donate-projectlist-us.aspx?locationID=5

    Laudible and triumphally satisfying as it may be to “re-convert the emerald isle” and send mission money to convert the baptized, as the Christians of the Middle East are in dire, desperate need, that might be some money better spent.

  2. Leo Peter O'Filon

    Or Euros even. At the CNEWA page text-search “Orthodox” for the two projects he mentioned. CNEWA is the entity that publishes Fr. Roberson’s mostly-helpful guide to the Eastern Christian Churches. For those who don’t know, in that part of the world “Greek Orthodox” almost always indicates Arab / Syrian / Palestinian / Lebanese … Greek translating the Arabic Roum for Roman, the Empire of the Romans, to which they belonged until the Muslims conquered their territories; indicating Chalcedonian Eastern Orthodox, differentiating them from other Christians.

    Although called Papal, CNEWA seems to be headed by U.S. and Canadian Catholic bishops, mostly of the Latin Church, and headquartered in New York. Although one of its stated tasks has been Orthodox reunion with Rome (more recently referred to as Orthodox-Catholic reunion), most of its activity seems to be charitable without regard for religion, or else direct support of needy Eastern Catholic Churches. The two Orthodox projects Sinner mentions seem to allow donations directly for those two projects (as well as the others listed on that page, respectively).

    As for Ireland, you bet it would be “triumphally satisfying,” at least to this Irishman! 😉 In spite of that shortcoming on my part, there are commonly thought to be lots of “unchurched” in the Republic in recent years, and Orthodoxy is the fastest growing faith there lately (though mostly by immigration, especially from Romania, and because it started out so small). Furthermore, some of us have a special care about the spiritual welfare of our Irish cousins, and don’t look on it as redundantly as your expression “converting the baptized” conveys.

  3. “For those who don’t know, in that part of the world “Greek Orthodox” almost always indicates Arab / Syrian / Palestinian / Lebanese … Greek translating the Arabic Roum for Roman, the Empire of the Romans, to which they belonged until the Muslims conquered their territories; indicating Chalcedonian “

    All well and good. It is fun to know the etymologies and the terms applied. The point wasn’t that these were ethnic Greeks.

  4. Leo Peter O'Filon

    Indeed. Just clarifying for those for whom it might be helpful, since words don’t always mean what they seem. 😉

    Of course, “Romanness” is part of the body of work of the late Fr. John Romanides, which influences me alot Orthodoxly (I haven’t brought over my links from Blogger yet). Who’s truly Roman, Greek, Frankish, etc. – identities for him not ethnic but religious and meta-cultural – Orthodox, pagan, and Western Heterodox, respectively – as Fr. John called his fellow Greeks (Hellenes) and all of us Orthodox and descendants of ancient / early-medieval Orthodox (in the West) to what some call a pan-ethnic, Neo-Byzantine, as opposed to Neo-Classical-Greek (Hellenic), way of being, and ultimately Hesychastic. (He also dialogued respectfully and insightfully with Oriental Churches and Jewish representatives, and also addressed Assyrian positions.)

  5. Father Romanides, eh? That explains a good deal. Him and the Franks… To each his own I guess. I just can’t see past what so obviously appears to be a nationalistic/xenophobic sentiment in his work…

    I hope you will consider balancing Romandides out with some Olivier Clément… A man who can write amazingly about what Orthodoxy is without feeling compelled to define it based on what it is not.

  6. I would stay away from Clement, if I were you. Firstly, he is from the dodgy Paris lot that vomited up Schmemann. Secondly, he took RC communion, and wasn’t sorry for it. A Uniate in all but name. I recommend Blessed Justin Popovic or Blessed Seraphim Rose, instead. Amongst contemporaries, Fr Vsevolod Chaplin, Deacon Andrei Kuraev, Archimandrite Tikhon Shevkunov, and Professor Aleksei Osipov of the MDA are all good… they teach ordinary Orthodoxy. The radicalism of SVS is truly a minority thing in world Orthodox circles (thank God!).

    Vara

  7. Ah Vara – “uniate” in pleasant conversation (and to accuse one of being such, no less!)… One wonders, does “colored” still hold sway in your parts?

    Tell me, what of Olivier Clément have you actually read?

  8. Clement took Roman Catholic communion. That does end the discussion. I fear that we are different sides of the fence. I would say that Moscow has the “big battalions” in this fight, and that the Renovationism that was regnant in certain circles shall fall. What shall you do when SVS/St Sergius refuse the call to unity that shall be issued at the upcoming Archpastoral Council in Moscow? A point to ponder.

    Vara

  9. “What shall you do when SVS/St Sergius refuse the call to unity that shall be issued at the upcoming Archpastoral Council in Moscow?”

    Vara really not much to ponder at all… I will then cross that off my list of “Things I 110% expected”.

    No surprises there.

  10. Leo Peter O'Filon

    Vara and Simple Sinner, welcome back! Vara, I hope you are finding the Apostles’ Fast profitable. I blinked and almost forgot about it, being on the New Calendar! Had to polish-off some beer Sunday night! 😉

    Simple Sinner, you are not alone in perceiving Fr. Romanides as a nationalist, to wit, a ‘Greek’ one. But nothing could be further from the truth, as they say. His essays at romanity.org can strike one as cranky at first, but once one digs beneath that to some better comprehension of what he’s driving at, his ‘pan-Romanism’ becomes clearer, whatever one may make of it. Try just a couple paragraphs here, where he actually proposes to (re)unite the former Empire of the Romans including the Balkans and continental Western Europe and Britain, and their (largely) Settler States in the Americas, Australia, and New Zealand, into a grand “Roman” commonwealth – not “Greek,” ie, not pagan, “Hellenic,” or neo-pagan. Far from being a nationalist, he is claimed by “Neo-Byzantinists” in Greece who consider “Hellenism” a decline from Orthodox pan-national “Romanity,” “ecumenical” in the original sense of the word. In any case, Fr. John’s main point isn’t politics but simply, o/Orthodox t/Theology; for him all else serves that aim. As for xenophobia, I’m far from an expert on the man, but I haven’t heard that one before. Would you elaborate? He was U.S.-raised, and quite the globetrotting student, scholar, teacher, ecumenical dialoguer, and servant of the Church. A Greek-American and priest of the then Greek Archdiocese of the Americas and the Church of Greece in turn, he (see here): studied at a Russian seminary in Paris as well as at Yale and Harvard, served as priest at a Russian women’s monastery in France, quit a post at the Greek seminary near Boston in defense of a Russian professor there (the famous Fr. Georges Florovsky), taught at the (Arab / Lebanese) Antiochian Patriarchate’s University of Balamand in Lebanon, his immigrant father “was an active member of the Democratic Party in New York City and raised his son accordingly,” and in fact Fr. John was so (small-R) republican an American that he couldn’t bring himself to support the King of Greece, that country’s former (constitutional / democratic / parliamentary) ruler, after the dictatorship of the Colonels in the ’60s and ’70s, even though it could’ve gotten him some political influence there – apparently not demanding his name be taken off the ballot on which it was placed without his knowledge, only because that might look itself like influencing politics.

    As for Olivier Clement, I’ve seen some quotes of his over the years and they seemed profound. But don’t hate Orthodoxy for clarifying itself over-against what it perceives to be Heterodoxy: What kind of ‘orthodox’ would we be if we didn’t?! 😉 Besides, what about apophatic theology, stating what’s “beyond the pale” rather than “cataphatic theology,” also called “trying to put God in a test tube”?! 😉

    Vara, Clement, Fr. Alexander Schmemann, and the Paris School are without a doubt influential among many Orthodox in the Western world, especially Russians and converts, though certainly they have their critics, whom you represent. I’m not here to take sides in internal Orthodox Church disagreements, just to present to readers the way things are, here, as they will encounter them if they pursue Orthodoxy further. Thanks for your own recommendations! I’ve read a bit of St. Justin Popovich and he sounds stupendous! (Wikipedia and OrthodoxWiki articles.) But Fr. Seraphim Rose has strong critics himself. And what’s the MDA? (UPDATE: Moscow Theological Academy, I see in your blog.) And would you please describe “ordinary Orthodoxy”? Thanks.

    FYI, Simple Sinner and we really are “on different sides of the fence”: s/he’s identified as a Greek Catholic (aka Eastern Catholic or “Uniate”)!

    What is this call to unity you’re referring to involving St. Vladimir’s and the Paris seminary, St. Sergius (I take it you mean from the Council of Bishops of the Moscow Patriarchate that runs till Sunday [site in Russian])? Thanks very much.




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