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Talk:Orthodoxy in the Philippines

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Antiochians in the Philippines
Also if you would have taken the time to examine the SEC registration since you specifically mention it, you would have noticed that the registration of the Orthodox Church in the Philippines was a gift from Chris Gain to Patriarch Ignatius IV of (the City of God of) Antioch and All the East. That is why Chris Gain is mentioned in the paperwork. The Antiochian Orthodox Archdiocese has nothing to do with gifts to the patriarchate and they would appreciate it if you would stop mentioning them in the article without their authorization. I would like to repeat that the Antiochian Archdiocese of Australia, New Zealand, and All Oceania has had nothing to do with Chris Gain nor with his Iglesia Ortodoxa ng Pilipinas. The Antiochian Archdiocese was as uninformed as was the Greek Metropolitanate of Hong Kong about this gift and the Archdiocese only found out about this recently.
 
May God grant you guidance and wisdom to refrain from attacking the ancient See of Antioch, the Antiochian Orthodox Archdiocese of Australia, and for showing more careful and loving discernment in your writing about Orthodoxy in the Philippines.
--Marcus
 
:It seems to me that we should keep the reference in to the Lebenese families. Not sure why it is so contentious. Certainly, any canonical claims cannot merely rest on the "a few families from someplace arrived here first" argument. It's an interesting historical tidbit, anyway.
 
:About the other matters, I kindly request that you both refrain from personal attacks and from attributing bad motives to one another, at least here. These are difficult issues, and it's a difficult time in church history (can't think of one that wasn't...). Ultimately, the bishops must work these things out. Honestly, I think that all of these "it's my territory" claims are doomed to failure in the so-called diaspora. The world has changed - increased mobility of peoples and other forces of globalization means that traditionally Orthodox peoples, each with their own histories, find themselves in far corners of the earth. Naturally, they bring their heritage -- and their hierarchy -- with them when there is no established and deeply rooted Orthodox church body in the region. The various jurisdictions will simply have to learn to live with each other under these new circumstances, observing and preserving carefully the bonds of communion which tie us together. I am sympathetic with the desire for canonical order that I see reflected in Filipino's statements, as well as the desire for an authentically indigenous Orthodoxy I see in Marcus' comments. It seems to me that these issues won't be really worked out unless there is a functioning primacy according to Orthodox canonical tradition, that bears the interests of the whole deeply in its heart. We may all dream of such a day, but it doesn't appear that this will happen anytime soon.
 
:I want to emphasize once again that the role of OrthodoxWiki is not to take a side in these debates, but to honestly reflect the situation as clearly as possibly, avoiding gossip, speculation, and slander. The articles should reflect ''who'' says ''what'', ''where'', ''when'' and (to the degree it can be ascertained) ''why''. This may not solve anything -- but that's not the purpose here. I hope this approach will be of service to people trying to figure these things out on all sides.
 
:May God bless us and have mercy on all of His struggling children! — [[User:FrJohn|<b>FrJohn</b>]] ([http://www.orthodoxwiki.org/User_talk:FrJohn&action=edit&section=new talk])
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