REFLECTIONS
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8.18.08
A Church’s Repentance
Amidst our crisis, one thing cannot be contested: the need for repentance. Of course, repentance is a fixture in Church consciousness no matter what is going on. Here, however, we are talking about something more extreme: we have to repent for being complicit in a culture of malfeasance, one within which millions of dollars were misappropriated or embezzled.
The All-American Council will need to feature acts of repentance that will be appropriate to the different levels of responsibility. As that is being planned, here are one person’s reflections on some of the factors to bear in mind:
1) Theological context
The Church — when we understand it as the Body of Christ, the perpetuation of the Incarnation — is holy and sinless. Understood in these terms, it is impossible to say that the Church sins, that the Church must repent. Yet in so far as every member of the Church sins, and groups of people in the Church sin corporately, it is a part of the Church’s life for us to regularly acknowledge sin and repent of it. In the case of the present crisis, we are talking about sins committed in the name of the Church, and sometimes even in the belief — right or wrong — that it was for the good of the Church. The character of this repentance, therefore, must be both personal and ecclesial, i.e., pertaining to each person and to the body of persons that has been mired in sin. By sinning in this way, we have failed to be Christ’s body. We must ask to be “reunited to the Holy Flock,” to quote one of the prayers read at confession.
This repentance has to be led by the Church’s leaders. Which leads us to the next point.
2) The complexity of authority
Anyone who has been or is in a position of authority can understand how complex it is to exercise it in the fallen world. It can seem impossible to take a single step without sinning, without disappointing, offending, or devastating someone. It is in that spirit that so many of those who have been accused of malfeasance, or those who defend them, speak of what was done as being “for the good of the Church.” However, at this stage, where we are aware of the sheer scale of misappropriation of funds, we have long ago tipped the scale beyond acceptable complexity. No ends justify these means. So arguments from moral intricacy, or even from ignorance (the sheer number of agenda items at a Synod meeting, etc.) are no longer acceptable, not without an acknowledgment that there was also genuine sin involved.
Yet there is more complexity to reckon with, even if it by no means does away with the urgent need for repentance and change: just as it would be simplistic to dismiss the scandal or to place it at the feet of one or two individuals, it is also terribly wrong to speak of anyone involved in it as undifferentiatedly malicious or bad. The same people, the same culture that saw millions of dollars misdirected also did countless acts of good for the Church, some invisible and some visible, many genuinely selfless. Any of us who have seen these men operate – Metr. Theodosius, Metr. Herman, Fr Kondratick, and others currently on the dock – have known their prayerful, pastoral, creative, and loving dedication to the Church. That, very strangely (but not uniquely), apparently went side-by-side with the grave malfeasance committed during their tenure. It is deeply perplexing, but it is so, and can’t be discounted as we meditate on this situation. And again, it doesn’t get anyone off the hook from repentance, and the need for personal and ecclesial redirection.
3) Full disclosure
Many have demanded 100% disclosure of the wrongdoings and of the destination of misappropriated funds. This demand comes partly from the sensibility that there is no genuine reconciliation without full confession of truth, and partly from a healthy (American) culture which values transparency. But in the extreme this can devolve into the unrealistic expectations of an unhealthy (internet) culture that is accustomed to on-demand, universal access to all information. We have to reflect on how much disclosure is realistic or necessary, and to whom. For one, given how much paper shredding has gone on in the initial stages of this crisis, and how widespread the profligacy became, we have to admit that a whole lot of that money is just plain gone, and nobody will ever know where.
But I also believe that not everybody has to know every last detail. It’s hard to know how much disclosure, and to whom, would be enough for there to be real repentance and real reconciliation. I don’t propose any formula; I only want to put the question before us. What’s easy to know is this: the Holy Synod, who are in the end responsible for the Church and all that has gone on within it, have to acknowledge the full gravity of what has happened. They have to make it clear to us that they (now) know the whole picture, and more importantly, that they take spiritual responsibility for it.
4) The role of the Holy Synod
The Holy Synod is responsible for what happened.
If any member of the Synod did not know about the culture of financial malfeasance, he should have made
it his business to know. Whatever the complexities – and we’ve acknowledged some of them – the Synod is where the buck stops, and the Synod has to be the primary locus of repentance. Here again, they have to acknowledge, as a body, that they know what has gone on. And they have to ask forgiveness for their part in it. They simply have to. Whatever language they find – and the legal implications will need to be considered too - they will have to find something meaningful and credible. In doing so, they will become real leaders,
and lead us in the corporate repentance we all must undergo.
In doing so, they also have the opportunity to place the OCA in the virtually unique position of a Church that didn’t simply sweep its scandal under the rug, as several sister Orthodox Churches have done in dealing with their respective scandals in the past decade. This could be an inspiring step forward, and the beginning of our Church’s coming of age.
5) Can this actually happen?
In some ways the signs are not hopeful. Many if not most of our bishops still don’t believe that they were in any way responsible for what has gone on. Furthermore, many if not most of our bishops are of a culture where leaders and father-figures simply don’t say they’re sorry, perhaps out of fear that their flocks would be confused, or even begrudge them for showing that apparent “weakness.” (Dear Fathers in God: do it right, and we will see it as strength. You have to trust us in this. And remember that we love you and need you.)
But it’s not just an old-world mentality; it’s also basic human fear. That may account for why, thus far, we’ve heard almost nothing but a repetition of the story of the primordial sin in the Garden: it wasn’t me. ‘It was the serpent’ (the internet). ‘It was the woman you gave me’ (name your scapegoat). Everyone has denied guilt, or has told us that it was for the good of the Church. But even if direct responsibility has pointed in many directions, we are still talking about a Synod that failed to lead the Church, failed to do so in a manner that listened to the flock — failed, in other words, at the conciliar hierarchy that we say is definitive of the Church. (If we need any more evidence of this continued malfunction, let’s recall March 27, 2008.)
As a body of persons, the Synod can change. And it must. Aside from needing a new leader, it needs to collectively lead a change in Church culture, of which admission of guilt and repentance is the beginning. As Christians we have to be open to the possibility that this can really happen.
The AAC will be decisive. Can the Synod own up to the past, both distant and recent, and beg the forgiveness of its flock? Can they do so in a manner that will cut us to the heart, blow us away by its genuineness? If they can, they will help us see our own sins too, and lead us to engage, together, on a road of repentance, where all that needs to be acknowledged gets acknowledged, where God forgives, and where we can begin to rebuild mutual trust. In all of this we just might begin to regain what has long been smothered: the bold and creative vision on which the OCA was founded.
Peter Bouteneff
Associate Professor of Systematic Theology
St Vladimir’s Orthodox Theological Seminary
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PUTTING YOUR LIFE ON THE LINE
by Fr. Stephen Mack, Auburn, NY
The Orthodox Church, on joyous occasions such as the Sacrament of Ordination and the Sacrament of Holy Matrimony, sings a particular hymn which I’ve always loved: “O Holy Martyrs, who fought the GOOD FIGHT and have received your crowns, entreat ye the Lord to have mercy on our souls”. My most joyous memories of being a student at St. Tikhon’s Seminary in the early 70's were my time spent serving as a Sub-Deacon at several dozen ordinations, often of friends and fellow students. For many of the ordinations I served as what some would consider a lowly bookholder. Yet, this “lowly” position placed me in what I considered a “highly” honored spot - standing over the individual being ordained while Archbishop Kiprian read the prayers of ordination. There was never a doubt in my mind that the Holy Spirit was truly present on those occasions.
My days as a Sub-Deacon ended some months after my graduation when I was suspended from entering the Altar at the Monastery church by Bishop Herman. I was supposed to serve at a best friend’s ordination, but wasn’t allowed to. My crime: I said something “bad” about the Seminary to someone. I didn’t lie, I didn’t embellish, but I was informed that I had made the Seminary “look bad”, so I was no longer welcome in the Altar and should consider myself suspended from there until further notice (I wonder if my suspension is still valid? - Its been 30 years!).
Anyone who knows me also knows I tend to be outspoken. I don’t keep my feelings to myself (I was grounded numerous times at St. Tikhon’s; often, I’ll admit for valid reasons; once for writing an anti-abortion letter to a local newspaper - as a student I didn’t ask Bishop Herman’s permission to write.) I’ve been a priest in Auburn for 24 years and actually went through a period of death threats years ago when I vocally disagreed with our local School Board. (Some people take things too seriously!)
I read Fr. John Shimchick’s words to a recent Town hall Meeting. Fr. John spoke of the joy and optimism felt at an All American Council, joy which turned into sadness months and years later when none of the wonderful plans for the OCA’s future ever took affect. As a priest I suffered with my parish family through the latter years of Archbishop Peter’s reign in New York and New Jersey, events Fr. John also mentioned. All of us who served in NY/NJ knew speaking out in those days meant consequences -and I think many of us would argue that nothing’s changed in that regard in our new Diocese of Washington & New York.
As to the title of this article: I’ve had one occasion in my 24 years of priesthood where I felt I was truly putting (while not my physical life), my pastoral life on the line. At the AAC in St Louis years ago I spoke against a fellow priest (someone I respected) who had wronged two of his parishioners (they were excommunicated because of a monetary dispute with the priest). I spoke at a time decided upon by Fr. Hopko (Clergy Chair at St. Louis) and Archbishop Gregory. I’m sorry to admit I couldn’t speak to my own bishop about the matter because he had already sided with the other priest - I knew Archbishop Gregory from a summer in Alaska and greatly respected his judgment.
It was not an easy choice to decide to speak on the matter in front of the entire Council. As a then young priest with two small children, I truly expected my priesthood to be ending at that point, knowing the consequences of speaking out. But, there are times when, regardless of personal affect, the Truth must will out. I spoke. I was shouted down from the podium by Archbishop Herman - he was Bishop of Eastern PA at the time - what concern was it of his? It was actually somewhat amusing; I was the Head Teller (vote counter) at that AAC; I was called out of the tabulating room to speak, then went right back to counting votes, so I missed the entire aftermath. I was applauded for my words. But after the session ended minutes later, Archbishop Peter grabbed my delegate (our Church president), and shook her and scolded her for my actions! He also went around to several Diocesan priests and scolded them for applauding me.
The outcome: As soon as I was done with the vote counting I went to my room and found a note: Go to Archbishop Peter’s room ASAP. I went to see the Archbishop - we talked, he chastized me, asked me not to speak about the matter again, and let me go. My penalty was having an all-expenses paid 16 day trip to the Holy Land taken away from me. To this day I consider that a very small price to pay for what my words led to.
What did my words lead to? I will always be eternally grateful to the then Father Bob Kondratick. After Fr. Bob learned what had been done to the parishioners, he basically forced Archbishop Peter to reinstate them. It was only through Fr. Bob that the people were allowed to receive communion after being excommunicated for ten years.
As I write this I sit here at my desk, in my nice office, in my nice rectory, in my wonderful parish in Auburn. But I’m troubled more and more by what I read, heartfelt and sad words from so many like Fr. John Shimchick, Matushka Mariam Vernak, Matushka Stroyen’s words in the latest issue of the Orthodox Herald, the recent comments of Archbishop Job. As I read their words (and the words of so many others), what comes into my mind is the hymn, “O Holy Martyrs”. We have so many good people who are suffering spiritually because of our current situation.
So, what do I do? What should I do? I admit to being someone who thought this whole scandal would blow over and be forgotten about after a while. The problem is, the more information we receive, the more documents are revealed, we all realize the scandal goes well beyond the scope of where most of us thought it could possibly lead.
I have a parish with many senior citizens. Many of them are not in the “computer age” (I thank God for that!). Of my younger families we have several individuals who have stopped donating towards assessments because of the scandal. I almost lost a potential convert (someone coming to us from the Roman Catholics because of their child abuse scandal) when he saw how we were handling the Alaskan situation with Bishop Nikolai. My potential convert has come back. but, after working with him to become Orthodox for two years, I’ve told him I can’t in good conscience convert him until we see where this whole current mess is leading.
Regardless of where this whole mess leads us a Church, I still have my obligations to my Faith and my parish family. I might perform some of my duties with a heavy heart, but as a priest I still must carry on the work of Christ. “O Holy Martyrs”. Many members of the clergy and laity have requested Metropolitan Herman’s resignation. Many have gone beyond that, asking all of our hierarchs to resign. Where do I stand personally on these requests? I wonder in my own mind: do I join them or, if not, do I neglect to join them only out of apathy, or out of my inability to profess my Faith and convictions like the Holy Martyrs?
Metropolitan Herman and I have butted heads for 35 years. I have always respected him for his stand against abortion. I have been an obedient priest in his Diocese, even though I’ve told him to his face I never wanted to serve in a diocese of his - I was already here when he came. I do hope and pray that His Beatitude can at least be more honest and open with us. I do not, at this time, join in the many calls for his resignation, although I don’t see how he can survive (without destroying the OCA) unless he does a 180 from his current position.
And, to be honest, even if he does change his stance, I’m not sure it is best for him to remain as Metropolitan.
I truly fear for the future of our Church (not Orthodoxy. of course, but the OCA). I see the dreams of people like Fr. Schmemann and so many others dying. I applaud and pray for those speaking out and putting their careers on the line. I pray that our Metropolitan can see the need to change his current stance. I pray above all for the strength to follow the right path, a path that God will find worthy of us, a path that may lead to suffering and loss of status, but a path that allows us to be God’s Holy Orthodox Church. O HOLY MARTYRS, ENTREAT YE THE LORD TO HAVE MERCY ON US!
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