For a number of reasons, I am offering a somewhat revised posting for an open position.
For the same number of reasons, I am deliberately less than explicit about the position itself. I think that each of the three sections herewith (i.e., “qualifications,” “responsibilties” and “objectives”) should make clear the subject matter.
The revisions are minor, and are meant to clarify statements that were needlessly dull or obtuse.
While I entertain myself with postmodern irony and that most degenerate of rhetorical humors, I must insist that my theme is of frightful seriousness.
Qualifications:
He possesses a good grounding in the humanities, having read and understood at least some of Homer, Virgil, Chaucer, Dante and Shakespeare. Also Eliot, Dostoevsky and Frost.
He thinks logically, empirically. Thinks thoroughly, beyond superficiality. Thinks hard.
Has a library of doggy ears and broken spines.
Serves Liturgy with grace -- with enough familiarity to be less self-conscious that he is serving, and more aware of Whom he is serving, and of Whom he belongs.
He possesses an even better preparation in Patristics, especially the Cappadocians and the Damascene.
He holds a degree from an Orthodox seminary (with a few reservations). Catholic seminaries don’t count, and protestant institutions might count against. A stint at Halki would have been nice ... but one can't have everything.
He has experienced tenure at an Orthodox monastery: long enough to have learned the ways of obedience, humility and ascesis.
He displays proficiency in thinking on one's feet.
He can tell the East from the West (and the rest). Has met mystery, and is afraid.
He is tempted by the notion that there might be a relationship between his own righteousness and sacramental realization: "the prayer of a righteous man is effectual," after all.
He prays. The busier he gets, the more he prays. Remembers, with fear and trembling, that there is no priesthood -- especially no episcopacy -- without prayer. He is convinced that the old monastic sound byte, "Bishops are too busy to pray," is just plain offal.
He knows, at the direct experience of reality, that prayer can arise only from belief. He knows that prayer not only can move mountains, but must move mountains. The relocation of chthonic topographies is the necessary manifestation of true prayer.
(And it would be great if he knew what “chthonic topographies” were.)
He is holy. He will not discard a bruised reed. At the same time, he is consumed by the zeal for the House of the Lord.
He does not have a history of tantrums. He has not been stuck in the slough of despond.
He does not need a psychological test to confirm his stability. He does not have a trail of pastoral disaster wending far behind him.
He can speak theologically, simply, concretely.
He can catechize the young, gently. Can catechize the old, respectfully.
He is not impressed by new shiny things (or people). Is doubly unimpressed by terms like "program," "initiative," "coalition," "conference/committee," or "consultation."
He is not a magpie, coveting a fancier nest.
He can live alone, because he will be living so. He has already lived alone. There is a reason why the Orthodox episcopacy is predicated on an actual monasticism. It is because this alone can produce a chaste celibacy that can withstand the tempers of this modern decadence. Especially on the road: and he will be on the road, like an apostle, more than he will be home.
A bishop must be chaste to pray.
And to live, a bishop must pray.
Position Responsibilities:
He will pray and serve. As has been noted, there is no episcopacy outside of prayer. If such a non-ascetic apostolicity has been tried, oxymoronic and contrary to all Tradition, then the resulting failure has resonated throughout time and space. Most of the failures of church history can be traced to such ill-begotten attempts. Non-praying and unrepentant bishops -- hospodi pomiluj.
He will not keep dossiers like the ones kept in Langley, Virginia. He will not hold information for future extortion.
He will become aware of sin with sorrow. He will weep over the failures of his peers, his priests and his flock: "Did not my heart break for you? … And apart from other things, there is the daily pressure upon me of my anxiety for all the churches. Who is weak, and I am not weak? Who is made to fall, and I am not indignant" (2 Corinthians 11.28-29).
Now there's a real bishop.
He will not sue.
He will maintain the ceremony of his office while recognizing that the ceremonial honorifics (of vestiture, ritual and veneration) are directed at his sacramental position, not him.
He will not produce embarrassing emails, tweets, articles or comments on regrettable blogs.
He will speak with intelligence, grace and compassion. He will not speak with a manufactured Russian or Greek accent.
He will be American, but will know how to be pastoral in the old language.
He will fast, according to the rubrics.
He will believe, according to the dogmas.
He will protect his priests from encroaching congregationalism.
He will protect his parishes from encroaching secularism.
He will discipline his clergy. Will pray with his clergy and lead them into the ways of true theology -- which is what has not been done enough. In fact, the current malaise is the way it is because theology has not been led into. He must fulfill the promise of "we too believe, and so we speak" (2 Corinthians 4.13).
He will meekly befriend the poor.
He will not pay too much attention to the rich, especially rich benefactors.
He will lead his flock, in love, into prayer and mystery.
He will keep open books. He will prohibit secret funds.
He will not sign creeds or declarations or manifestos with the heterodox. Will not join, as a "member denomination," any "council of churches" (sic).
He will maintain a different, transcendent definition of "ecumenical" that inhibits degenerate terms like "ecumenicist."
He will demand theology and ascesis from his priests, and lead them personally into the ministry of the Good Samaritan. "You are in our hearts, to die together and to live together" (2 Corinthians 7.3) -- when will this come true?
He will oppose abortion and euthanasia. He will oppose hyper-capitalism and libertarianism. He will doubt the facile charms of socialism and warn against statism. He will die for the faith against t0talitarianism.
He will consecrate the Eucharist in the fullness of Tradition, fully aware of the world hurtling toward parousia.
He will be courageous and wise enough to preach the Gospel at the end of time.
He will recognize beauty, cherish goodness, and be at peace.
Position Objectives:
In a word, Theosis.
That is, the preaching of the Gospel, and the teaching of the apostolic doctrine.
That is, the increased practice of fasting and almsgiving and prayer.
That is, the flowering of virtue. More love. More joy and peace (of which there is not nearly enough). More forgiveness. More goodness, gentleness, patience, courtesy, self-control.
More theology, doctrinal awareness. More knowledge of the Word. More intelligence, psychological maturity and godly culture: "everything that is true, everything that is noble, everything that is good and pure, everything that we love and honor, and everything that can be thought virtuous or worthy of praise" (Philippians 4.8).
These are the touchstones of true culture. The bishop is personally responsible for these improvements.
More monastic vocations.
More stable, chaste and prayerful monasteries. This is a prerequisite for administrative unity.
More divorce-proof nuptial unions. More nuptial affection in marriages. More children growing safely, securely, and religiously.
More youth who stay in Liturgy beyond first confession and altar-boy years.
More new parish missions in the lands of the unchurched -- and these domains are multiplying. If the unchurched are those who do not commune with the Eucharist and the Church of Holy Tradition, then we have entered an age of complete paganism. The Gospel most certainly has not been preached to all the nations: indeed, there are newer and newer nations in this hyper-modern world of insanity, and fewer and fewer ethnoi have even heard of the Gospel. We are living in the cosmos of the unchurched.
More saints. More saintliness.
A more prayerful culture.
What is not an objective:
Numeric growth. God adds to those who are being saved, not anyone else. A true evangelist does not take a census. Every numeric figure issued by jurisdictions -- especially those that report on size and success -- are less than real and are unworthy of the word "church."
Institutional survival. If you must worry about the survival of your ecclesial community, then repentance is the thing to be done, not institutional modification. Most jurisdictions are rearranging themselves like walnut shells, insituting new commissions and committees, until there will be left a single sullen "committee of the whole."
Doctrinal modernization and societal accommodation. Being up to date, mainstream, or Madison Avenue approved -- these are not important, and militate against prayer.
Excitement. Entertainment. Enthusiasm. Same thing.
Please let me know if your get any takers.
Posted by: +Gregory | December 17, 2011 at 04:38 PM
Sorry. I meant: Please let me know if YOU get any takers.
Posted by: +Gregory | December 17, 2011 at 04:39 PM
One must always hope.
One of my students offered to link this post on the Orthodox version of Monster.com, tsk, tsk.
But if there are any takers -- or rather, if certain prayers (of which this post is a metaphor) are fulfilled -- then you and everyone will know.
Posted by: Fr. Jonathan | December 17, 2011 at 05:06 PM
Tomorrow is St Nicholas Day, Old Calendar. Reading this post for a minute there I was under the impression you were writing about the holy bishop.
Posted by: Fr Milovan Katanic | December 18, 2011 at 10:33 PM
The true description of the episcopacy is, after all, predicated upon the standards of the saints.
In this fact especially we must ward against the cynical logismoi of acedia.
Posted by: Fr Jonathan | December 19, 2011 at 08:39 AM
Sounds like an anarchist, but the heresy of bureaucracy is so ingrained in the world, that I should not be surprised.
Posted by: August | December 19, 2011 at 02:00 PM
Depends on how anarchist is defined. And yes, you shouldn't be surprised.
Posted by: Fr. Jonathan | December 19, 2011 at 02:05 PM
Well Father, I think a major problem within the Orthodox Church is the ghetto, insular mindset. In a word, the Orthodox Church is ineffective in evangelization. Another problem is clericalism and a debilitated laity. Yet another glaring problem is the Scriptural illiteracy of the average Orthodox parishioner. The Orthodox Church needs to clean house first. - cleanse the inside of the cup. What can I say? I am a very disillusioned Orthodox Christian. In many ways, I miss the good within Protestant Evangelicalism.
Posted by: Darlene | December 19, 2011 at 08:32 PM
Darlene, I did not intend here a diagnosis of what is wrong with our ecclesial community. I know there are frustrations and disappointments to be sure. But I intended something different -- a setting forth of some of the true marks of the apostolic episcopacy.
Now, one might draw the inference that frustrations and disappointments accrue from divergences from these true marks. I happen to think so, and it seems that history bears out this inference.
There are many, many sources of disillusionment, especially if one is illusioned in the first place. "Put not your faith in mortal princes," someone has said. Also, one must cultivate faith, hope and love that looks above and through disappointments, and accidents of this present darkness.
Godspeed you. The good within our past community we keep in the Orthodoxy that completes it.
Posted by: Fr. Jonathan | December 19, 2011 at 10:25 PM
Father, I am sorry for the rant. Truth is, in many ways I feel like a displaced person among the Orthodox at my parish. Perhaps at heart I am still an Evangelical Protestant. You can take the boy (girl) out of the country, but...I think you know how the expression goes. The culture from whence I came, that of being an EP, is at opposite ends of the spectrum with regard to Orthodoxy. Often, I just don't fit in.
There seems to be no understanding or concept of personal fellowship in Christ between believers within the Orthodox mindset. Using one's gifts for the upbuilding of the body of Christ, bearing one another's burdens, praying with and for each other all seem to be lost on the Orthodox - as if it is non-existent. I'm not the kind of Christian who can just attend Divine Liturgy and be satisfied spiritually. Christ has given each within His body, the church, gifts and talents that are to be used for each other's edification.
To complicate the matter further, my husband is an Evangelical Protestant. Recently, I have been evangelizing with him and other Christians in NYC. What a joy it was to allow Christ's love to work through me toward others. There doesn't seem to be a venue for this approach in the Orthodox Church, yet there I was with non-Orthodox Christians, those with whom I used to pray and worship, reaching out to any who would be willing to hear about Christ. My husband and I spoke with a Buddhist struggling with letting go of Karma and reincarnation. He poured his heart out to us and connections were made. I spoke at length to a young woman over coffee who expressed concerns about her children and finances. There we were presenting Christ to folks from all walks of life, the down-trodden, the homeless, the unchurched, the atheist, the young and old, the well-off and not so well-off - spiritually and financially. I hadn't evangelized in this way since becoming Orthodox and I'd forgotten the joy in ministering to others in this fashion.
Honestly, the predicament is that I find myself in a quandary - at an impasse. I have tried Orthodoxy, it has been weighed in the balances and found wanting. I see no way that my gifts and talents can be used within the Church. What good is a beautiful liturgy, if after leaving the church building everyone just goes back to business as usual? Christian life is about His life living within us and working through us at all times - part of that is being involved in Christ's love toward others within the body and outside of it as well. How can we be selfish and keep the beauty of our faith to ourselves?
So what does one do in my case? What is the answer to this dilemma?
Posted by: Darlene | December 20, 2011 at 01:01 AM
I question, gently, your pre-supposition, Darlene. For you to feel "out of country" means that you went out of it in the first place. On the contrary, I suggest that when you became Orthodox, you moved not from one place to another, but to the real one of which your evangelical experiences were anticipations.
Your Orthodox experiences since have troubled you. I am sure they have. In this, you have felt what many others have felt. There is surely a lack of winsome evangel in the aggregate Orthodox witness to American society -- but there is also a fullness of such witness in individual, particular settings. I have seen it in soup kitchens, in street missions, in my own diocesan ministry in the alleys of Toronto (i.e., St. John the Compassionate), in many, many OCEC projects and many more parish endeavors.
Darlene, you paint with a broad brush. And I mention in passing, as friendly rebuttal, my own memories of evangelical experience that present the stark realities of communities gone adrift from apostolicity. I am a refugee of one innovation in worship and ecclesiology after another: and at the build up and climax of every innovation, there was that enthusiasm I formerly assumed was the mark of authenticity.
Now I know better.
We Orthodox -- especially we post-evangelical Orthodox -- are standing at the brink of something unsettling, but (hopefully) beautiful. God is asking us if we really love Him. He is asking this of us three times.
Those people -- especially that Buddhist in New York: were they told of repentance and the fight against the passions, as St. Paul would have instructed in his day? Were they told of the Eucharist? Of apostolic worship?
Our Orthodox evangel, admittedly, does not win many easy smiles. It does not bring peace at first, and rarely gains enthusiasm.
But it's good for the end of time.
Posted by: Fr. Jonathan | December 20, 2011 at 08:42 AM
Found one: Ierotheos Vlachos. Available in Naupaktos, Greece. Sorry for breaking the spell.
Posted by: Vladimiros | December 20, 2011 at 03:23 PM
Well, yes. Of course. But he's not available for a "wanted" ad.
Posted by: Fr. Jonathan | December 20, 2011 at 03:44 PM
Father,
Would you mind if I emailed you? Sometimes conversation reaches beyond the scope of the Internet.
Blessed Nativity to you and yours.
Darlene
Posted by: Darlene | December 22, 2011 at 10:39 AM
Sure, Darlene, write me at
janotec77 at gmail dot com
And a Blessed Nativity to you for this Sunday. I celebrate on the Julian Calendar, so I've still time.
Posted by: Fr. Jonathan | December 22, 2011 at 12:14 PM
Reminds me of the childrens' letter in Marry Poppins. I pray that he is found.
Posted by: Aaron Taylor | December 24, 2011 at 04:07 PM
Aaron, I told my parish recently that the reason why we have not found yet a worthy candidate for our diocese is because we have not yet prayed enough.
That etiology brings a lot of clarity and even peace.
Posted by: Fr. Jonathan | December 28, 2011 at 07:07 AM