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Nashotah Honors Hilarion

Nashotah Honors Hilarion

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Nashotah House Theological Seminary gives Metropolitan Hilarion a gift: a chasuble that belonged to St. Tikhon.
Nashotah House Theological Seminary gives Metropolitan Hilarion a gift: a chasuble that belonged to St. Tikhon.

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Published by: TheLivingChurchdocs on Nov 02, 2012
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November 18, 2012

Nashotah Honors Russian Metropolitan
By Steve Waring
Hilarion (Alfeyev), Metropolitan of Volokolamsk and a possible contender to lead the 150 million-member Russian Orthodox Church, visited Nashotah House Theological Seminary Oct. 26 to collect an honorary doctorate and speak on a favorite topic: composer Johann Sebastian Bach. Born in 1966, his rise through the ranks of church leadership has been rapid and full of influential appointments, including as a permanent member of the Holy Synod of the Patriarchate of Moscow and chairman of the Department of External Church Relations. In 2009, on the first anniversary date of his becoming Primate of the Russian Orthodox Church, Patriarch Kirill I of Moscow raised Archbishop Hilarion to the rank of metropolitan. Hilarion holds two doctorates and is a prolific author, particularly on the early writings of the Church, but received his initial degree in music, studying the violin. A scholarly admirer of Bach, he is the author of a number of musical compositions and poems. It was for his musical achievements that Nashotah House honored him with an honorary doctorate during its 2012 Academic Convocation, “J.S. Bach as Religious Phenomenon.” The first that most worshipers saw of Metropolitan Hilarion was during the procession. His facial expression was inscrutable, seemingly frozen as a Russian winter. His address, which he read, was similarly devoid of emotion but not of subtlety or substance. Metropolitan Hilarion noted that Bach lived during the beginning of the Baroque historical period, when humanism flourished and artistic work advancing themes of transcendence and a holy God grew less
4 THE LIVING CHURCH • November 18, 2012

Rick Bate photos

Metropolitan Hilarion is vested in the academic gown that signifies his honorary doctorate in music.

popular. But Bach did not compromise his artistic and religious convictions to suit the changing time. “Bach stood on the bridge of two opposing views of art: humanist and godly,” Hilarion said. Bach was not afraid of borrowing from other composers, but his themes were noncomformist. While the Baroque Period left less and less room for God, “Bach moved in the opposite direction, toward God.” Metropolitan Hilarion said he regarded music “as a way to preach Christ and bring his good news to others. Music is a unique language which can convey not only deep emotions, but also complex spiri-

tual truths. Music can break through psychological and language barriers.” Some of Bach’s greatest music exemplifies this, Metropolitan Hilarion said: “He believed his music to be a single voice within the great choir of the universal Church, the one which transcends doctrinal boundaries.” Metropolitan Hilarion remained expressionless after his address. But then the Rt. Rev. Daniel H. Martins, chairman of Nashotah’s board of trustees, announced that the seminary and the Diocese of Fond du Lac had decided to return a chasuble given to Fond du Lac by Bishop

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Metropolitan Hilarion wears this pectoral icon.

Tikhon during the consecration service for Reginald Heber Weller as bishop coadjutor in November 1900. As the Rt. Rev. Russell Jacobus, Bishop of Fond du Lac, presented the gift, the Russian Metropolitan’s expression quickly transformed into that of a beaming young boy on Christmas morning. He stroked the chasuble reverently. Following the Fond du Lac consecration in 1900, a number of the bishops who participated in the consecration service posed for a widely circulated photograph first published in THE LIVING CHURCH. The photo attracted some derision because wearing a chasuble was not customary liturgical attire for Episcopal bishops at the time. Bishop Tikhon was later chosen as Metropolitan and Patriarch of Moscow and All Russia during the Soviet Revolution in 1917, his time in office coinciding with widespread persecution of the church. Patriarch Tikhon publicly criticized the exe-

Metropolitan Hilarion strokes St. Tikhon’s chasuble as Bishop Russell Jacobus returns the gift on behalf of the Diocese of Fond du Lac and Nashotah House.

Metropolitan Hilarion presents Bishop Edward L. Salmon, Jr., dean and president of Nashotah House, with an icon made of embroidered gold thread.

cution of the Czar’s family in 1918 and the pervasive government expropriation of church lands. He was accused of being a saboteur and imprisoned in 1922. At a Soviet government trial he was deposed as patriarch and priest in 1923. The regime decreed him to be nothing more than “a simple citizen.” Patriarch Tikhon began his ministry in Alaska and obtained dual U.S. citizenship. Throughout the Soviet Era, both the Episcopal Church and the Church of England maintained dialogue with and support for the Russian Orthodox Church and both spoke out numerous times against Soviet interference in church affairs. The Russian Orthodox Church never recognized the government’s deposing of Patriarch Tikhon. He died in 1925 and was canonized as a saint, first by the Russian Orthodox Church, and in 1989 by the Russian government led by Mikhail Gorbachev. Fewer than two dozen Tikhon reliquaries survived purges during the Communist years, so the gift of the chasuble was especially significant. In return Metropolitan Hilarion gave Nashotah House a hand-stitched, gold-embroidered icon of Jesus Christ. He asked that

the school “pray to it and for the Russian Church.” Despite the honorarium and goodwill exchange of gifts, Hilarion left little doubt that official dialogue between the Episcopal Church and the Russian Orthodox Church remains suspended. The night before the convocation, Metropolitan Hilarion met with representatives from the Anglican Church in North America. “On behalf of the Russian Orthodox Church, I would like to underscore that we remain fully committed to dialogue with the Anglican Church and will do all that depends on us to make this dialogue continue,” Hilarion said in that meeting. “We feel, however, that many of our Anglican brothers and sisters betray our common witness by departing from traditional Christian values and replacing them by modern secular standards in ‘the spirit of the time,’ Zeitgeist. As was once stated here in Nashotah House, ‘he who weds himself to the spirit of the age soon finds himself a widower’ — a widower deprived of the warmth and fortitude of the true Church of Christ.” Steve Waring is a freelance writer based in Milwaukee.
November 18, 2012 • THE LIVING CHURCH 5

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November 18, 2012

Back to the 1662 Text
Even people who have never read the 1662 Book of Common Prayer are familiar with its phrases and perhaps some of its prayers. It is “one of a handful of texts to have decided the future of a world language,” writes historian Diarmaid MacCulloch in the Oct. 22 issue of The New Yorker. Although most Anglican churches use approved alternative prayer books, the 1662 Book of Common Prayer remains the official version of the Church of England and a singular Anglican standard. The 1662 BCP stands as “the rock from which most all other prayer books in the Anglican Communion were hewn,” explains the Rev. Andrew Mead, “because [it] contains elements which, like so many phrases in the Authorized King James Version of the Bible, are permanent gems within English-speaking Christianity.” Mead, rector of St. Thomas Church Fifth Ave. in New York City, was the guest preacher Oct. 24 for the final event of Nashotah House Theological Seminary’s year-long observance of the prayer book’s 350th anniversary. Fr. Mead proposed that 1662’s service of Evening Prayer may be the best way to attract spiritual seekers to Anglican worship. “At St. Thomas Church in Manhattan we have a choral foundation, a residential choir school and an acclaimed Choir of Men and Boys who sing five choral services each week,” he said. “These services draw between 100 and 200 people on average — that is between 400 and 500 … each week in addition to Sunday morning. Those who attend are friends from other churches, workers at the end of the day, tourists, seekers, lookers and wanderers.” Part of the continuing popularity of the 1662 Book of Common Prayer is the ease with which the prose, especially the canticles, can be set to music. As proof of the prayer book’s enduring appeal, Fr. Mead mentioned that new music continues to be set to its Elizabethan liturgy. Ironically, while Thomas Cranmer set out to write in the language of the ordinary people, its seeming foreignness today helps attract growing numbers of youth, especially in college towns, according to The New Yorker. “Anglicanism clearly has developed and will develop other forms beyond” the 1662 prayer book, Fr. Mead said. “Yet that old book, written in the ear of Shakespeare, retains a voice that abides in English religion and literature. Its phrases still feed and warm the soul; they are, in a word, memorable. And because they are memorable, they attract. “We have found, as have the English cathedrals, that appropriate use of the old BCP has a way of attracting young people and helping with church growth. Listen to what the grandchildren say when they discover the wonders hidden in the attic in their grandparents’ house. They rediscover old things and see them as new, refreshing and delightful. The Good News of Jesus Christ should be just that.” Steve Waring

Bishop Jacobus to Retire
The Rt. Rev. Russell E. Jacobus, Bishop of Fond du Lac, announced during his diocese’s annual convention that he will not authorize a blessing rite for same-sex couples and that he will retire in a year. “For me this is not an issue of legislation, but of conscience and Jacobus polity,” the bishop said. “If I give permission for the blessing of same-sex relationships in the diocese, I am saying that I have no theological difficulty with it. But, in fact, I have serious reservations. “Therefore, because I do not believe we are prepared in this diocese to proceed with the blessing of same-sex relationships, and because this is not something that I can encourage and support as your bishop, the proposed liturgy or anything like it will not be authorized for use in the Diocese of Fond du Lac.” The bishop announced his retirement plans on Oct. 20, the convention’s concluding day. “As I tell many people, this is a wonderful diocese,” he said. “I have said that as long as I feel God is calling me to serve, and as long as I feel that God is giving me the gifts and the strength to serve. But over the past year I have come to the conclusion that the diocese may need a new vision and voice coming from the Episcopal throne.” Bishop Jacobus called for the diocese to elect his successor at its next annual convention in October 2013.

Three Political Stands in Maryland
The Bishop of Maryland issued a pastoral letter Oct. 15 to say he supports both the Maryland Dream Act

6 THE LIVING CHURCH • November 18, 2012

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