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NEWS
FROM THE DIOCESES |
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Priest
Igor Chitikoff Paragraph
1 of the ÒRegulations of the Russian Orthodox Church Outside of
RussiaÓ of 1956 states that our church exists temporarily on conciliar
principles until the extermination in Russia of the atheist government,
in accordance with the resolution of the Holy Patriarch, the Holy
Synod and the Supreme Church Council of the Russian Church dated
7/20 November 1920, No. 362. The
persecutions of the Orthodox Church in Russia have ended, and so
we, on the basis of the existence of the Church Abroad, must return
to our historic homeland. A whole generation of Russian ÎmigrÎs
has dreamed of the cessation of persecutions and of their return
to Russia, preserving their Orthodox faith, traditions, language
and culture. Over eighty years have passed, and we see that Russian
people are not hurrying to Russia, but on the contrary, the flow
of ÎmigrÎs from Russia to the West has increased. Our church leaders
likewise are in no hurry to change their residences. On the other
hand, Ukase No. 362 is only a necessary prerequisite of the existence
of our Church. The blessing of the Local Churches of the territories
where the Russian refugees found themselves is sufficient. We had
such a blessing from the Ecumenical Patriarch on the territory of
Turkey (decree No. 9044 of December 2, 1920), and from the Serbian
Patriarch Dimitri in 1921. So the existing crisis of ROCOR is created
by the contradiction between its de facto existence and these documents.
It would seem that in order to resolve this contradiction, it is
possible to enter into contact with the Moscow Patriarchate on the
matter of discussing questions that divide us (Sergianism and ecumenism),
and with their positive resolution, to establish Eucharistic communion
with the MP, and receive their recognition of broad autonomy. This
is the idea of Archbishop Mark. The idea is correct and logically
sound--only if we ignore a single Òhowever.Ó Most
of the parishes of the ROCOR are in North America (the Dioceses
of Eastern America, Western America, Chicago and Canada). Here also
is the administrative center of the entire Church Abroad. North
America has always in the past been considered the canonical territory
of the Russian Orthodox Church. Before 1921, the Russia Church,
under its hierarchs, united all the Orthodox of America regardless
of their nationality, which was recognized as valid by all the Local
Churches. This changed in 1921, when the Ecumenical Patriarchate
established the Greek Archdiocese in America without the knowledge
and consent of the Russian Church. In 1970, the Moscow Patriarchate
granted autocephaly to the Metropoliate in North America. The Orthodox
Church in America was established. Incidentally, it is still not
recognized by the senior Local Churches. It is important for us
that the MP concede North America as its canonical territory, and,
in accordance with its own document, the Tomos of 1970, that it
does not create administrative church structures on the territory
of the USA in the future. Consequently,
the existence of the ROCOR with wide autonomy within the jurisdiction
of the MP on the territory of the USA is absolutely impossible,
because this contradicts the Tomos of 1970 and will be viewed by
the Orthodox world as the interference of one Local Church in the
matters of another. Let us note that in Europe there is no such
problem, and our dioceses there can freely hold negotiations with
the MP on the topic of the creation of metropoliate districts proposed
by the hierarchy of the Moscow Patriarchate. On the
other hand, we cannot join the so-called ÒOrthodox Church in America,Ó
for this dubious jurisdiction, which calls itself an autocephalous
church, does not unite the majority of Orthodox in America, and,
as was already stated, it is not recognized by the majority of Local
Churches. Let us add that it does not consider itself to be the
Russian Church. What
are we to do? The answer to this question is found in the proposals
made in 1970 by the heads of the senior Orthodox Churches. Only
autocephalous churches, after consultation, may decide the question
of Russians in the diaspora and declare an Autocephalous Church
in America. Until then, when this matter is resolved, our dioceses
in North America must form an independent Russian Orthodox Church
in America. In conclusion,
I see the Local Church in America as a local autocephalous church
comprised of national autonomies (metropoliates and/or archbishoprics):
Russian, Greek, Arab, Ukrainian, Serbian, Rumanian, AmericanÉ This
church will be one of the most influential Orthodox churches in
the world, uniting all Orthodox Christians living in America. Priest Igor Chitikoff |
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