To Each According to Their Ability
1 hour ago
is the blog of an Orthodox Christian and is published under the spiritual patronage of St. John of San Francisco. Topics likely to be discussed include matters relating to Orthodoxy as well as other religious confessions, politics, economics, social issues, current events or anything else which interests me. © 2006-2025
...A year earlier, the election of a woman as head bishop of the Evangelical Church in Germany (EKD) brought a quick rebuke from the Russian Orthodox Church. “We planned to celebrate the 50th anniversary of our dialogue with the Lutheran Church in Germany in late November or early December,” Metropolitan Hilarion of Volokolamsk noted at the time. “The 50th anniversary of the dialogue will become the end of it.” The EKD eventually canceled celebrations altogether when Metropolitan Hilarion decided not to attend.Read the rest here.
Not long after that declaration, Metropolitan Hilarion summarized the problems at play in Orthodox-Lutheran dialogue in an interview with Der Spiegel. “Many Protestant churches have liberalized their notions of ethics, giving a theological justification to homosexuality and blessing same-sex couples,” he said. “Some refuse to consider abortion to be a sin. We do not share the understanding of the Church and church order, especially as the Protestants, unlike the Orthodox and Catholic Churches, ordain women.”
Likewise, a 2011 Inter-Orthodox evaluation of dialogue between the Orthodox and the LWF on the global level noted similar issues straining relations. “The ordination of women on all levels of clerical orders,” it wrote, “is a clear deviation from Christian practice,” as is “the emergence of a new moral-code concerning human sexuality and especially homosexual relations.” “In the eyes of most Orthodox,” the report continued, “these new ecclesiological and controversial anthropological innovations in the Lutheran world constitute radical challenges and serious obstacles to the Orthodox-Lutheran theological dialogue and to its original aim, namely, the promotion of mutual ecclesial rapprochement and, eventually, of Church unity.” While the report recognized much good had come from discussion with the LWF, it nevertheless concluded that issues like women’s ordination and innovative teachings on human sexuality “call into question the value of much that we have achieved in our dialogue.” “Lutherans should understand,” the report continues, “that these issues are major difficulties in our dialogue and may jeopardize its continuation and success.”
...a controversy has arisen in Sweden over the inability of candidates for the office archbishop in the Swedish Church to affirm that Jesus Christ presented a truer picture of God than Mohammed.Read the rest here.
One of the illustrious clerics who seemed all too willing to blur the distinctions between Christianity and Islam was the front-runner Antje Jackelén, who has since been elected to become the new archbishop. Our Swedish correspondent LN has translated several articles about the controversy, beginning with an overview of the theologian Eva Hamberg, who left the church rather than be a party to the encroachment of “Chrislam”.
Unfortunately, like so many other Scandinavian institutions — political parties, media outlets, and most private charitable organizations — the Swedish church is state-funded. This means that most non-state alternatives are competitively hobbled, and remain largely vestigial. Ms. Hamberg may thus find it hard to obtain a new, paying position in any non-PC Christian church in Sweden.
The Evangelical Lutheran Church in America’s (ELCA) first openly gay bishop, Guy Erwin, presided over a highly heterodox worship service on August 14, 2013, during ELCA’s 2013 Churchwide Assembly in Pittsburgh. Erwin’s subsequent dismissal of the service’s doctrinal significance notwithstanding, the bishop’s presence amidst such liturgical revisionism raises disturbing questions about proper theological formation in the ELCA.Read the rest here.
This Festival Worship took place in the Omni William Penn Hotel’s Grand Ballroom after the ELCA assembly’s events had concluded that day in the David L. Lawrence Convention Center blocks away. For the unsuspecting churchgoer, the service’s liturgical program printed by the gay Lutheran groups hosting the worship,ReconcilingWorks and Extraordinary Lutheran Ministries, was jarring. The service’s “Thanksgiving for Baptism,” for example, invokes the “triune God” not under the formulation given by Jesus in the Gospels of “Father, Son, and Holy Ghost/Spirit,” but rather “Creator, Christ, and Holy Spirit.”
Any adherent of orthodoxy like me, accustomed to the Anglican 1928 Book of Common Prayer (BCP), would be flabbergasted by the program’s “Affirmation of Faith.” This apparent reworking of Christianity’s basic statement of faith, the Nicene Creed invokes again a non-gendered “God” as opposed to the creed’s “Father Almighty” in the 1928 BCP translation. Likewise, the God who “came to us in human form—Jesus” receives no gender designation as the “only-begotten Son of God.”
Only 15 percent of members of the Church of Sweden say they believe in Jesus, and an equal number claim to be atheists according to the results of a recent survey.Read the rest here.
"It's not very high," Jonas Bromander, an analyst with the Church of Sweden who was responsible for the study, told The Local in reference to the figure.
"It's not really a problem; rather, it’s a byproduct of the secularisation in Swedish society which has taken place over many years."
More than 10,000 members of the Swedish Church participated in a comprehensive membership survey carried out over the past year and dubbed "Member 2010" (Medlem 2010).
According to the survey, 15 percent of church members they are atheists, while a quarter of Swedish Church members identify themselves as agnostic.