"I first read St Ephrem, St Severus, and VC Samuel at a Byzantine seminary. In addition, I never understood why we put the cross in the baptismal font during Denaha until I saw what the Byzantines do in their tradition. (and no, I’m not going to share, to find out everyone will have to do the ghastly act of researching another Orthodox experience)
Our exposure to other Orthodox traditions is not a threat, it’s a blessing and helps us understand ourselves better. In seminary I got to learn about Russian, Antiochene, Greek, Ethiopian, and even Armenian traditions. It was an amazing experience. We will not lose our Malankara ethos (whatever you define that as) by opening ourselves to experience the way the Holy Spirit has worked through a people and a culture different than ours. If anything, the Byzantines have learned from us too. Several Byzantine students studied Syriac with us at the Armenian seminary.
Something I’ve noticed is that when a priest or bishop from India studies from a Catholic or Protestant school, it is to their credit. When someone from America studies at an Orthodox institution, it is our handicap. Why?"
+ Fr. Mat Alexander, http://www.orthodoxherald.com/2011/01/22/byzantine-orthodox-ethos-a-threat-to-our-liturgical-theology-fr-mat-alexander/
Father Mat's article raises a wonderful point: that we Orthodox are not made up of Orthodox "denominations" and that in seeing Christ and ourselves in each other we have much to learn and grow together.
I think Fr Mat is responding to the sort of ethnocentric and nationalized theology and xenophobic reduction that can sometimes grip Orthodox. His article asks us to examine our presuppositions when we look at another Orthodox Church or a Saint, or a theological opinion and then ask "nice, but is it Coptic? Or Byzantine? Or Indian?"
I wonder if the saints say such things? Or if they who are in union with God, look at each other and are moved with such love that they see in each other themselves and even in their differences, behold the beauty and wonder of the reflected light of the Holy Trinity. Do the saints see Christ? Do the saints truly commend themselves and one another unto the Lord? Do they pray on behalf of all and for all? Do they see what is shared at the heart?
One of the most beautiful encounters that one can have is to see and recognize the beauty of another Orthodox rite, to be able to recognize the grammar in the liturgical theology and ethos. To be able to be reminded and remind others of that heavenly beauty, that shared ethos and essence. To be able to see beauty and love in the variances in the rite instead of alienation. To be able to articulate truth in love by being open to correction and dialogue with the Orthodox Churches.
May we continue to work together to reveal how a lived liturgical life (including the cultural gloss and the theological gloss) is also contained and expressed in our theology and every other aspect of our life as Orthodox.
May we embrace what Dr Peter C. Bouteneff says is "the challenge to live out the unity that we have identified, and admit within the life of One Church a greater diversity of liturgies, theological formulas, and saints."
Especially because "we owe ourselves, each other, and our God, the most thorough, responsible, prayerful consideration of such things. Christian love for the other, and Christian pursuit of truth wherever it is to be found, impel us to do no less."
May we be Orthodox and live in the Divine life of the Holy Trinity.
Lord have mercy on us. Je nai nan.
Glory be to the Father, Son and Holy Spirit.
