词条 | Phyletism |
释义 |
HistoryAfter their emancipation from Ottoman rule, the Balkan churches freely developed both their national identities and their religious life. Theological faculties were created in Athens, Belgrade, Sofia, and Bucharest. The Romanian Orthodox Church introduced the full cycle of the liturgical offices in vernacular Romanian. However, these liberal developments were often marked by nationalistic rivalries. The term phyletism was coined at the Holy and Great pan-Orthodox Synod that met in Istanbul (then Constantinople) in 1872. The meeting was prompted by the struggle of the Bulgarian Orthodox against the domination of the Greek Patriarchate of Constantinople in the 1850s and 1860s. Discontent with the supremacy of the Greek clergy in Bulgaria had started to flare up in several Bulgarian dioceses as early as the 1820s. It was not, however, until 1850 that the Bulgarians initiated a purposeful struggle against the Greek clerics in a number of bishoprics demanding their replacement with Bulgarian ones as well as other changes such as the use of Bulgarian language in liturgy and fixed salaries for bishops. By that time, most Bulgarian religious leaders had realised that any further struggle for the rights of the Bulgarians in the Ottoman Empire could not succeed unless they managed to obtain at least some degree of autonomy from the Patriarchate of Constantinople.[2] On 10 August 1872 the Synod issued an official condemnation of ecclesiastical racism, or "ethno-phyletism", as well as its theological argumentation:
In condemning phyletism, the Synod in Constantinople had, in fact, defined a basic problem of modern Orthodoxy.[3] Both the Bulgarians and Greeks have been accused of phyletism during this period, the Greek clerics in particular for trying to impose the Greek language on non-Greek ethnic groups, such as the Slavic population of Macedonia and Thrace, and for spreading nationalistic ideas of a Greater Greece. Konstantin Leontiev, a prominent writer on the subject, notes that both sides were equally responsible for the schism, but differentiates the two:
21st centuryAlthough the Eastern Orthodox Churches condemned phyletism in 1872, Ecumenical Patriarch Bartholomew has declared that "nationalism remains one of the central problems of the Church." Phyletism has been a threat to Orthodox unity since at least the rise of nationalism in the 19th century, and its impact on Orthodoxy in America—and in other areas of ethnic diaspora communities—throughout the 20th century and to the present-day is well known.[5] The conditions behind modern-day phyletism are different from those surrounding the 1872 decision of the Synod in Constantinople. In the latter half of the 20th century, there has been a vigorous and sometimes contentious debate among the Orthodox concerning the problem of the Diaspora, specifically the organization of the Orthodox Church in countries to which Orthodox have emigrated, particularly since the Russian Revolution. The problem is that Orthodox dioceses (officially called "jurisdictions") in the Diaspora are superimposed on each other. The result is that there are usually several Orthodox bishops of different Orthodox churches in Diaspora cities. This situation violates the canonical principle of territoriality – that each city and province should have its own unique bishop. United StatesIn the United States, most Eastern Orthodox parishes are ethnocentric, that is, focused on serving an ethnic community that has immigrated from overseas (e.g., the Greeks, Russians, Romanians, Finns, Serbs, Arabs, etc.) Many Orthodox Christians must travel long distances to find a local Church that is familiar to their ethnic background. All Orthodox churches make some attempt to accommodate those of other ethnic traditions with varying degrees of success.[6] In June 2008, Metropolitan Jonah of the Orthodox Church in America delivered a talk on “Episcopacy, Primacy, and the Mother Churches: A Monastic Perspective” at the Conference of the Fellowship of St. Alban and St. Sergius at St. Vladimir’s Theological Seminary.
Josiah Trenham lists the following divisions of pastoral practice among the Orthodox jurisdictions in the United States:[8]
FranceMetropolitan Philip of the Antiochian Orthodox Christian Archdiocese of North America points to Paris, France as an example of phyletism. He argues:
However, the Ecumenical Patriarchate claims that it is the only legitimate canonical authority for all Orthodox living in Western Europe, both having regard to canon 28 of the Council of Chalcedon, and also because since the 11th century the Patriarch and Pope of Rome has no longer been able to offer pastoral care for Orthodox in the West and the See of Constantinople is the nearest Patriarchate, geographically, which is able to offer such care. Estonia{{See also|Moscow–Constantinople schism (1996)}}Following the breakup of the Soviet Union, divisions within the Orthodox community in Estonia arose between those who wished to remain under Russian authority and those who wished to return to the jurisdiction of the Ecumenical Patriarchate, with the dispute often taking place along ethnic lines, many Russians having immigrated to Estonia during the Soviet occupation. Lengthy negotiations between the two patriarchates failed to produce any agreement. In 1993, the synod of the Orthodox Church of Estonia in Exile was re-registered as the autonomous Orthodox Church of Estonia, and on February 20, 1996, Ecumenical Patriarch Bartholomew I renewed the tomos granted to the OCE in 1923, restoring its canonical subordination to the Ecumenical Patriarchate. This action brought immediate protest from the Estonian-born Patriarch Alexei II of the Moscow Patriarchate, which regarded his native Estonia as part of his canonical territory and the Patriarch of Moscow temporarily removed the name of the Ecumenical Patriarch from the diptychs. An agreement was reached in which local congregations could choose which jurisdiction to follow. The Orthodox community in Estonia, which accounts for about 14% of the total population, remains divided, with the majority of faithful (mostly ethnic Russians) remaining under Moscow. As of a U.S. Department of State report from November 2003, about 20,000 believers (mostly ethnic Estonians) in 60 parishes are part of the autonomous church, with 150,000 faithful in 31 parishes, along with the monastic community of Pühtitsa, paying traditional allegiance to Moscow.[10] See also{{Portal|Eastern Christianity}}
References1. ^{{cite book |title=Course of Canon Law — Appendix VI — canonical glossary |first=Grigorios |last=Papathomas |location=Paris |year=1995}} 2. ^{{cite book |title=For the Peace from Above: an Orthodox Resource Book on War, Peace and Nationalism |editors=Hildo Bos and Jim Forest |publisher=Syndesmos |year=1999}} 3. ^{{cite web |url=http://www.orthodoxinfo.com/general/history6.aspx |title=Orthodox Christian Information Center: History of the Orthodox Church - The Orthodox Churches in the 19th Century |accessdate=2009-01-27}} 4. ^Leontiev, Konstantin “The Fruits of the National Movements”, op. cit., p. 559 5. ^Pillar Two - Orthodox Relations 6. ^{{cite web |url=http://www.saint-seraphim.org/section1/freedomf.html |title=Saint Seraphim of Sarov Russian Orthodox Mission - Freedom from Phyletism |deadurl=yes |archiveurl=https://web.archive.org/web/20080629084556/http://www.saint-seraphim.org/section1/freedomf.html |archivedate=2008-06-29 |df= }} 7. ^{{cite web |url=http://www.aoiusa.org/blog/2008/11/met-jonah-episcopacy-primacy-and-the-mother-churches/comment-page-1/ |title=AOI - The Observer |accessdate=2009-01-27 }}{{dead link|date=March 2018 |bot=InternetArchiveBot |fix-attempted=yes }} 8. ^{{cite web |url=http://www.orthodoxytoday.org/articles6/TrenhamUnity.php |title=Orthodox Reunion: Overcoming the Curse of Jurisdictionalism in America |accessdate=2009-01-27}} 9. ^{{cite web |url=http://www.antiochian.org/node/17070 |title=Metropolitan Philip's Address to the 48th Archdiocesan Convention General Assembly |accessdate=2009-01-27}} 10. ^[https://www.state.gov/j/drl/rls/irf/2003/24355.htm International Religious Freedom Report 2003] Further reading
5 : Eastern Orthodox belief and doctrine|Christian soteriology|National churches|Religious nationalism|Canon law of the Eastern Orthodox Church |
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