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Your Grace Vladimir, Archbishop of San-Francisco, and the Western Americas. Bless Master!

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Your Grace Vladimir, Archbishop of San-Francisco, and the Western Americas. Bless Master! Your Grace Vladimir, Archbishop of San-Francisco, and the Western Americas. Bless master! In your recent correspondence with me, and now on your official web-site, I have noted that the ROCiE Synod has issued several statements condemning ROCA (formerly ROCOR-A) as Sergianists and Ecumenists, and therefore heretics. I now understand from your correspondence with me that similar opinions apply to other Synod’s as well, and that, in your opinion, of all the Synods that have spawned from ROCOR or who have at one time or another been in prayerful Eucharistic communion with ROCOR, only the ROCiE Synod alone is neither heretical nor schismatic. Further, you implied in your correspondence that ROCiE does not recognize the ROCA Synod's, (and apparently now that of others) mysteries as being effective for salvation. In my humble opinion, these are spiritually bold, even audacious, judgments, and should be investigated in the light of traditional, non-innovative, Orthodox dogmatic and pastoral theology, with the understanding that the resolution of administrative disagreements in the church is a pastoral, and not a dogmatic issue. Before looking more closely at the veracity of ROCiE's bold opinions, I feel compelled to point out to you that in our private conversations you did not express this opinion at all. This opinion was made known to me after I requested that you provide me with a proper and respectful procedure I could follow to have the ROCiE Synod release me to the GOC Florinite Synod. This of course greatly saddened me, because it appears to me that you were being deliberately deceptive. During our private discussions you expressed an opinion that I was comfortable with, and that was consistent with ROCOR's ecclesiology, that is: "the ROCiE Synod only denies the efficacy of the mysteries of the MP". Had I known that ROCiE's ecclesiology even questioned the efficacy of the mysteries of other confessing Synods, I would have undertaken the composition of an opinion similar to this much earlier. With this in mind, please accept the following humble explanation of what I find I cannot accept as God-pleasing and Orthodox with respect to what I now understand to be ROCiE’s ecclesiology. I am a technical writer. I write papers and articles for international Engineering Caucuses and Societies. I also write Expert Witness reports for the Federal Patent court, and other legal entities, so at times my writing may appear dry and technical, even curt, and thereby disrespectful. However, it is not intended to be read that way. I ask that you bear with my weaknesses, and understand that there is no disrespect intended or implied, only statements of facts as I understand them to be, stated in the way I usually present them. I humbly ask that you take what is written seriously, and that you read it completely. Please do not think that because it appears long-winded, and verbose, it is unreadable. There is a difference between long-winded, and thorough. I ask that you not dismiss it prematurely because of its length, and because it comes from a sinful priest, and not a bishop of the church. What this means is: when I ask a question, please take the time to answer it respectfully and fully. Feel free to ask me questions if you are not sure you understand what is being asked, or if you are unsure about the meaning of any of the opinions expressed herein. It also means that if I point out a mistake of judgment by you personally or the ROCiE Synod, as I understand the dogmatic and pastoral traditions of the Orthodox Church to be, I humbly ask that you acknowledge it as such, or if I am mistaken, correct me with counter opinions that are consistent with traditional Orthodox dogmatic and pastoral theology. Please refrain from only quoting your personal interpretation of Church canons alone. These are not unreasonable requests. I thank you for taking the time to engage in this discussion with me. Finally, I am not capable of expressing myself with precision in the Russian language, therefore I have written the following in English. Please have one of our Clergy who is fluent in both Russian and English translate it for you. Using an on-line translation medium will not yield an adequate translation of the text. Preamble: From reading the correspondence you sent me, my understanding of the ecclesiological position of the ROCiE Synod with respect to the release of clergy from ROCiE to any other Synod, is the following: i. The ROCiE Synod will not release any of their clergy to another Synod when that Synod espouses Heresy, or are Schismatic. ii. ROCiE does not release any of their clergy from the ROCiE Synod, to any other Synod, because all other Synods, and Orthodox Church administrative entities, are either Heretics, or unrepentant Schismatics. (This is what I do not accept as God-pleasing and true). iii. From points i. and ii. above, it is not difficult to deduce that the reason the ROCiE Synod is not in communion with any other Orthodox Synod, is because the opinion of the bishops of the ROCiE Synod is that every other Synod, without exception, is either espousing and teaching heresy, or are unrepentant schismatics (my deduction based on an interpretation of the intent, and content of the correspondence you sent me). As best as I can fathom, ROCiE understands this to be the ROCOR ecclesiological position prior to the ROCOR-L schism, and because ROCiE is fulfilling the admonition "Revelation 3:11; Behold, I come quickly: hold that fast which thou hast, that no man take thy crown." this position cannot be changed or altered in any way. The following opinion assumes that ROCiE's ecclesiological position as stated above is properly understood. I hope to clearly show that this and other ROCiE ecclesiological positions I am now aware of, do not represent the positions held by ROCOR when presided by Metropolitans Anthony, Anastassy, St. Philaret, and Vitaly while he was Metropolitan of ROCOR. Question: If my understanding of ROCiE's ecclesiology is not correct, please let me know, and I will restate my opinion. The mystery of Iniquity In the early days of Christianity, Apostle Paul advised the Church at Thessaly: "2nd Thessalonians 2:7; For the mystery of iniquity doth already work ..." This mystery, which has assailed the church from that time until today, can be called 'The Political Process'. It is thru this process, that the enemy of man enslaves mankind to the will of God's enemies. This process is recognized by the following characteristics: i. Applying the letter of the law (the spirit of which will never fade away, but is eternal - Luke 16:17 “And it is easier for heaven and earth to pass, than one tittle of the law to fail."), for the purpose of maintaining power and/or influence and control over persons/peoples/societies/churches or any other organization of governance, where the preservation of truth is not the objective, rather the preservation of influence/power/control is the objective. ii. Applying the Letter of the Law while disregarding the spirit in which the law was to be applied. "Mathew 23:23; Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith: these ought ye to have done, and not to leave the other undone". "Romans 7:6; But now we are delivered from the law, that being dead wherein we were held; that we should serve in newness of spirit, and not in the oldness of the letter." iii. Applying the letter of the law, while at the same time transgressing the spirit of the law for which the law itself was made. "Romans 2:27; And shall not uncircumcision which is by nature, if it fulfill the law, judge thee, who by the letter and circumcision dost transgress the law?" Summary: When I reference the 'Political process' the above is what I am referring to. The Political process, as I recognize it in the polemical statements of the hierarchy of confessing Orthodox Synods, uses language and semantics (i.e. words) to rationalize ecclesiological positions that can be justified in a narrow and strictly legal sense, using innovative/litigious interpretations of canon law that, until the 20th century, had never before been seen in the Orthodox Church. These interpretations are derived to support a given opinion/ecclesiological-position for the sole purpose of providing a legal justification, as it relates to church administration. What do I mean when I reference 'innovative/litigious interpretations of canon law'? Answer: Interpretations made by individuals/Synods that represent opposing views on how the church should be administered, but which reference the same canons in the composition of their ecclesiological positions. Only the interpretations of those canons differ, in a purely legal sense. This is by definition litigious. I also recognize that those who interpret canon law in such a way do not perceive their interpretations as innovative in a litigious way; they perceive them as traditional. However, when one compares the contemporary application of canon law from the perspective of both the 'World Orthodox', and the 'Confessing Orthodox' Synods, to historical precedence in the church, it is anything but traditional. The Orthodox Church has seen this type of rigid/dogmatic litigious approach to solving pastoral issues before, and rejected it, when confronted with the Donatist and Novationist heresies in the 3rd and 4th centuries. I hope to persuade you that this kind of legalistic interpretation of the church canons is executed at the expense of abandoning the spirit/purpose for which the words used to execute them, (to wit: scriptures, Canons of the great councils and of universally recognized local councils, writings of the Holy Fathers etc.), were themselves composed.
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