An Orthodox Christian View of Non-Christian Religions

Today's pluralistic society involves numerous and ongoing contacts among people of different faiths. Significant difficulties arise that each religion holds to its own truth claim. A major challenge for Orthodox Christians is to articulate theologically correct approaches to people of other religions.

The pages that follow will explore a view of non-Chnistian religions from an Orthodox Christian perspective. This view holds firmly to the centrality of Christ, a doctrine which is not negotiable, yet acknowledges that salvation can be found outside Christianity.

Guidance provided by Patriarch Bartholomew

Let us begin with certain remarks offered by Ecumenical Patriarch Bartholomew of Constantinople to the Conference on Interreligious Dialogue, Istanbul, March 7, 1998. The Patriarch began with the observation that this conference was convened to discuss important issues of religious truth - in peace. He pointed out that most participants unhesitatingly believe that the religion to which each subscribes is the bearer of God's truth. He noted that the study of world religions makes it clear that perceptions of God, world and man do not coincide; indeed they are often contradictory. And he asked: How can we hold discussions in good faith when each of us is firmly convinced of the truth in his own religion?

The Patriarch proposed two important ways as guides. The first is a strong emphasis on means, which permit people of various faiths to coexist and interact in peace. The second is to seek mutual understanding - in depth - of the teachings of religions about which we engage in dialogue. He noted that we are obliged to confess that shallow appreciation, which is caricature, fosters misunderstanding. And he expressed optimism that, in spite of historical conflicts, ways of peaceful coexistence are possible today.

In addressing the major difficulty - achieving mutual understanding of each other's faith - he asked that we recognize that self-understanding of a religion by its adherents manifests itself at three levels. First is the level of experience. Second is the level of rational and empirical knowledge. Third is the level of clouded insights at which, unfortunately, the masses seem to function. Many of the conflicts that arise among the adherents of different religions are due to misinformation and misunderstanding. Therefore, the Patriarch stressed, religious leaders are responsible for educating and guiding the masses, who are easily carried away. He noted that religious leaders share in the responsibility for conflict in the world.[1]

Though the Patriarch did not speculate on the problem of truth at this time, he spoke boldly on the problem of misunderstood truth by the masses, and on the great need for peaceful coexistence of all people and of all faiths.

Revelation through God's glory, even though the mystery is "beyond"

Our exploration of an Orthodox attitude toward non-Christian religions begins with the Christian understanding of God. Emphasis is on the mystery of divine reality - the essence of God - which exceeds human capabilities. It is a basic truth of Orthodox Christianity that God's essence is incomprehensible and inaccessible to the human person; it is "beyond" all creaturely approach. A prayer in the Divine Liturgy expresses it as follows: "... for you are God ineffable, beyond comprehension, invisible, beyond understanding, existing forever and always the same ... "[2] A minor change in the rendition emphasizes the fundamental truth. God's essence is totally "beyond" - "beyond verbalization, beyond comprehension, beyond vision, beyond understanding."

Yet, while the essence of God is beyond communion, God reveals Himself through His Glory. The human person participates in God's energies manifested as theophanies "The glory of the Triune God embraces the universe (ta pania) and brings all things within the scope of His love."[3] God's glory (doxa, kaboth, shekhina) is revealed to human persons in their true intimate relation as an, end and fulfillment of the original creation of man.

The revealed glory of God - his energies - penetrates all creation and is the starting point for Christian life and hope. This central truth of Christianity was communicated doxologically to Isaiah (6:3), and is articulated in the angelic hymn of the Divine Liturgy which accompanies the prayer noted above: "Holy, Holy, Holy are You the Lord of Hosts, heaven and earth are filled with Your glory." This hymn, on the one hand, expresses the total mystery of God and, on the other, notes that His divine glory and love encompass all forms of life, His entire creation.[4]

The human person: in the image and likeness of God

Our exploration continues with examination of man's relationship to God. The basic, all-encompassing Christian understanding is that all human persons are created in the image of God. This is linked to a related insight - how God relates to all human persons. In turn, this is linked to yet another insight - how all human persons relate to all other human persons. This has been expressed more concisely as "an orientation, a direction, a relationship of persons."[5]

The primary vector in this complex of relationships is vertical, that is, the relationship of man to God. Yet this vertical relationship with God is incomplete without the secondary, horizontal vector - the relationship of each human person to all other human persons. The bonding agent in this relationship of persons - God and humanity - is mutual love. The ultimate example is provided by the Holy Trinity, where the bond among the Father, the Son and the Holy Spirit is reciprocal love.

Therefore, the bond among the persons who constitute humanity must also be reciprocal love. One person can not love himself. To be an authentic human being one must be in communion with other persons "loving one another in reciprocal relationship."[6] The Christian way is in communion, each person with each other and all with God. For "God wants all men (human beings) to be saved and receive His Truth" (1 Tim 2:4).

Orthodox emphasis on the creation of the human person in the image and likeness of God (Genesis 1:26) means that the personhood of each human being is indelibly imprinted with God's image. And it follows that, carrying God's image, each person has access to revelation and salvation.[7] God is ever present - at all times, in all places and in all things. He did not create man to abandon him but to guide him to redemption, to perfection. God's purpose is the salvation and glorification of man.

The meaning of the image of God in man is to be understood in its universal stamp in all human beings, in their wholeness as persons with immortal souls as well as bodies. Man, as a being of soul and body, falls and rises as a unique ontological entity. The ability to rise after a fall endows each human being with the potential to attain revelation, salvation and glorification. Possessing reason and the will to act, all persons have the capability, to become "like" God.[8]

Three views of non-Christian religions

An Orthodox scholar recently observed that there are basically three views that Christians have taken with regard to non-Christian religions. The first is that the non-Christian will be damned because there is no salvation outside the visible Body of Christ, the Church, The second is that the non-Christian may be saved in spite the religion he practices, but only through the mercy of God. The third is that the non-Christian may be saved by means of the very religion he practices, for nonChristian religions may also contain saving truths.[9] These three views parallel the three approaches identified elsewhere as exclusivism. inclusivism and cultural pluralism.

The claim of exclusivism has been rejected by many Orthodox scholars as untenable. This is not done in the interests of facilitating missionary endeavors or to foster world peace. Exclusiveness is rejected as a matter of Truth.[10] The majority of Orthodox scholars would accept inclusivism. Some Orthodox scholars espouse the view characterized as cultural pluralism but with qualifications. Relativism and syncretism are denied. And the view that Christianity is simply one of the world religions offering the blessing of salvation is not accepted. The focus, rather, is on the Spirit of God, the Paraclete, who leads us "Into all the truth," where in Christ all become one.[11]

The approach taken in this paper is to emphasize "the middle way," that of inclusivism. It seems clear that the way of exclusivism is properly rejected as a matter of Truth. At the other extreme, the thin ice of cultural pluralism is fraught with danger.

Scriptural affirmation of the centrality of Christ

Let us note that theology is not speculation; it is experience in and of the Body of Christ. The study of theology proceeds in consonance with the Tradition of the Church: its liturgy, its "unwritten" experiences. Scripture, writings of the Fathers, doctrine and canons. The challenges and opportunities attendant to today's religious pluralism must be addressed with Christian conviction, and the dialogue which addresses our concerns for the present and future must harmonize with our roots in our past.

The Christian message of the Good News of Salvation is central. Jesus Christ tells us, "I am the Way, the Truth, and the Life. No one comes to the Father except through me" (John 14:6). Peter confesses at Phillipi, "You are the Christ" (Mark 8:29). Saint Paul declares, "He is the Image of the invisible God, the first born of all creation; for in Him all things are created" (Col. 1:15). The Scriptures abound with unequivocal affirmations of the Incarnation and the foundational beliefs that in Christ humanity is saved, is reconciled to God, worships Him, and attains eternal life. "And there is salvation in no one else, for there is no other name under heaven given among men by which we must be saved" (Acts 4:12). "For God so loved the world that He gave His only Son, that whoever believe in Him should not perish but have eternal life" (John 3:16). "For in Him all fullness of God was pleased to dwell and through Him to reconcile to Himself all things, whether on earth or in heaven" (Col 1:19-20). "All knees shall bow to Him" (Rom. 14:11; Is. 45:23). He is "the same yesterday and today and forever" (Heb. 13:8). Orthodoxy continually affirms the centrality of Christ, in the Church and in the world.[12]

These and other similar Biblical statements affirm the Truth claim of Christianity. They are the Word of God, explicitly and implicitly proclaiming fundamental beliefs of the Christian Orthodox Tradition. And, it is to be noted, these statements speak to all humanity; "For God so loved the world ... " is not a limiting statement; God's love extends to all the world. Nor does the objective "... to reconcile to Himself all things ... " have limits; Trinitarian objectives are universal. They encourage an attitude of inclusiveness as we inquire into relationships with other religions. We are reminded that the "Spirit blows wherever it wills" (John 3:8). Peter the Apostle states that. "Truly I perceive God shows no partiality, but in every nation anyone who fears Him and does what is right is acceptable to Him" (Acts 10:34-35). St. Paul, addressing the Athenians at the Areopagus, observes that they worship an unknown God, whose name and message he came to proclaim (Acts 17:23-31).

Dialogue with non-Christian religions

The Orthodox view of dialogue with other religions is also rooted in the Church Fathers. Subsequent to the Apostolic age St. Justin Martyr, a second century apologist, makes the claim for Christianity that "Whatever things were rightly said among all men are the property of us Christians."[13] Justin espouses the belief that both Gentiles and Jews will be saved on the basis of their piety and holiness. He states that "Christ is the first-born of God, and we have declared above all that He is the Word (Logos) of whom every race of men were partakers; and those who lived according to reason are Christian."[14] All peoples are able to participate in the "spermatikos logos" or seed of reason: "For each man spoke well in proportion to the share he had of the spermatic word (reason disseminated among men), seeing what was related to it," because "the seed of reason (the Logos) implanted in every race of men" makes God's revelation accessible to all [15] The pre-existence of the eternal Logos of God enables "all the races of men to participate" in God's revelation. The "seed of the Logos is innate in all the races of men and resides in all people." uniting humanity and making all "part of the Logos."[16]

Saint John Chrysostom, in the fourth century, tells us that God is "not particular but He is the Father of all" and His providence brings the "nations" to salvation. To the Jews God gave the "written law" but to the nations He gave the "natural law," the law innate in human conscience and reason.[17]

In our times. Professor John N. Karmiris, University of Athens, based on his studies of the Church Fathers, concludes that the salvation of non-Christians, non-Orthodox and heretics depends on the all-good, allwise and all-powerful God, who acts in the Church but also through other "ways." God's saving grace is also channelled outside the Church. It cannot be assumed that salvation is denied non-Christians living in true piety and according to natural law by the God who "is love" (1 John 4:8), In his justice and mercy God will judge them worthy even though they are outside the true Church.[18] This position is shared by many Orthodox who agree that God's salvation extends to all who live according to His "image" and "participate in the Logos." The Holy Spirit acted through the prophets of the Old Testament and in the nations. Salvation is also open outside the Church.[19]

The study of world religions

There have been significant twentieth century developments, firmly rooted in Scripture and the Church Fathers, in the Orthodox view of nonChristian religions, beginning with the work of Leonidas John Philippides in the 1930s. The study of world religions has become a major discipline in the curriculum of Orthodox Theological Schools, Academic chairs have been established in the Schools of Theology at both Athens and Thessalonike, where ongoing efforts in the history of world religions and in the study of comparative religion flourish. In addition to outstanding major studies and innumerable articles there are first-class textbooks supporting academic programs. These developments witness a powerful Orthodox theological concern with issues of religious Truth, and a willingness to pursue that Truth wherever it may lead.

The prominent Orthodox Christian apologist, Gregorios Papamichael, University of Athens. espouses the view that humanity was gradually prepared for the revelation of the fullness of Truth in Christ This is witnessed in the Old Testament and in the "spermatikos logos" of natural revelation. "Seeds" existed in antiquity but the natural revelation of Truth was incomplete. The fullness of Truth was made manifest in Christ.[20] Jesus Christ, who broke through and "once and for all entered history," is the fulfillment of non-Christian religions that were seeking the Light, the Life, and the Way to the Truth. Christ the eternal entered into time; the absolute entered the world of relativism.[21]

The pre-eminent scholar Leonidas Philippides also takes the position that the "seeds" of salvation are available to all people and that "no people are deprived of God's Providence."[22] Philippides inaugurated twentieth century scholarship in the history of religion and the study of comparative religion at the University of Athens. He produced numerous studies and was also a major influence at the University of Thessalonike. An early work, Comparative Religion and Christian Theology, points out that common ground exists in all religions, while simultaneously emphasizing that the Christian Faith has the fullness of Truth.[23] His monumental History of New Testament Times, decades later, historically, philosophically and theologically analyzes the understanding of God and salvation in world religions.[24]

Philippides' successors at the University of Athens have continued his efforts. Anastasios Yannoulatos. formerly professor of World Religion and now Archbishop of Tirana (Albania), authored major studies and numerous articles which have made tremendous contributions.[25] Professor Dionysios G. Dakouras produced numerous studies in comparative religion and the study of the history of religions, including an excellent analysis, of the criticism of S. Radhakrishnan on Christian exclusivism.[26]

Professor Evangelos D. Sdrakas taught on Islam and. Oriental religions at the University of Thessalonike.[27] Professor Gregory D. Ziakas, also at Thessalonike, is a most important contemporary scholar focusing on Islam and Oriental religions. In his numerous studies and articles he strives to emphasize the affirmatives of various religions.[28]

Especially notable is the work of Professor John N. Karmiris, University of Athens, whose Universality of Salvation in Christ is extremely helpful in understanding the Orthodox attitude toward nonChristian religions from the perspective of systematic theology.[29]

Other relevant studies report on contemporary Orthodox missionary efforts and other activities involving dialogue with other religions.[30]

Truth and Tolerance

As has been emphasized, the issue of Christian Truth is of highest importance in the Orthodox view of other religions. Pontius Pilate asked "What is Truth?" (John 18:38). He posed this question to Jesus who standing before him, remained silent. Christians interpret this silence as His reply that the Truth was standing before him - Christ is the Truth.

The Byzantine Empire identified itself as an Orthodox Christian state, however, it allowed for diversity of religious practices within its borders. "In Byzantium, the recognition of Christianity first as a privileged religion, and then as the official religion of the Empire, did not affect the basic principle of tolerance toward the members of other religions. But it restricted the rights they were permitted in public life. Christianity and, after the East-West schism (1054), Orthodoxy were closely linked to the identity of the Byzantine state and thus determined its religious policies."[31]

For Orthodoxy there is a fusion between the truth claim of Christianity and a mandate for tolerance. We may say that one can not be a Christian without embracing tolerance as a concomitant of Christian love. This most significant and long-standing teaching of tolerance in Orthodoxy is emphasized in an encyclical letter of Ecumenical Patriarch Metrophanes III (1520-1580). This document was written to the Greek Orthodox in Crete (1568) following reports that Jews were being mistreated. The Patriarch states, "Injustice ... regardless to whomever acted upon or performed against, is still injustice. The unjust person is never relieved of the responsibility of these acts under the pretext that the injustice is done against a heterodox and not to a believer. As our Lord Jesus Christ in the Gospels said do not oppress or accuse anyone falsely; do not make any distinction or give room to the believers to injure those of another belief."[32]

Today many Orthodox Christians live in societies of cultural, linguistic and religious pluralism. This has cultivated and nourished a deeply-felt attitude of respect, tolerance and understanding toward other people and their religions. The Orthodox Church has no official pronouncement on this matter. However, the long-standing tradition of respect and tolerance for other faiths is well stated by Archbishop Anastasios: "Being created in the image of God, every human being is our brother and sister."[33]

Truth makes reference to the knowledge of being. Tolerance "Implies a certain relationship of religious faith with truth in every concrete manifestation in the world, whether national, political or sociological."[34] The source of all truth is God the Creator, who gives existence to all beings. "God is the originator and the human being is the receiver."[35]

It is a strongly-held Orthodox view that our commitment to Christian Truth affirms a pluralistic, democratic setting where all people can live in peace and harmony. Holding fast to the truth of Christianity, Orthodoxy defends the right of all religious expressions to co-exist harmoniously, in a setting of freedom, where equal protection is afforded to all under the law.

Conclusion

Orthodox Christianity sees dialogue not only as proper, but also necessary, in the inevitable interactions with other religions, Interfaith dialogueis best cultivated in an atmosphere of peace and with preparations which emphasize mutual in-depth understanding as the desirable way. There are risks in dialogue, particularly if preparation is inadequate or if there is overemphasis on accommodation. However, the risks of no dialogue are greater.[36]

It is basic Christian doctrine that the Holy Spirit may act wherever and whenever. Presuming to constrain the activity of the Holy Spirit - to limit God Himself- is not the way. Orthodoxy recognizes and accepts the mandate to seek Truth and to follow the Holy Spirit wherever He leads, including in other religions or philosophies when his Truth is to be found there.[37]

The way of Orthodoxy is to converge on the golden mean, carefully avoiding extremes and the pitfalls that can lead to destruction. The Tradition of the Church fosters the understanding of Truth in all the experience of the human person. As the sun shines and gives life and energy to the physical world, the Son of God, the Logos, illuminates every human person who "comes in the world" (Orthodox prayer to the Holy Spirit). The Holy Spirit and the Logos offer Life to all. However, the centrality of Christ, the "Savior of the world", the Logos, is not to be dismissed. He was incarnate for universal salvation and is "the same forever".

The salvation of all people, including non-Christians, depends on the great goodness and mercy of the Omniscient and Omnipotent God who desires the salvation of all people. Those who live in faith and virtue, though outside the Church, receive God's loving grace and salvation. Saint Paul reminds us, "O the depth of the riches and wisdom and knowledge of God! How unsearchable are His judgments and how inscrutable His ways!" (Rom. 11: 33).
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[1]His All Holiness Ecumenical Patriarch Bartholomew, "Greeting" (Conference on Interreligious Dialogue), Orthodoxia, Second Period, Year 5. No. I (January - March 1998) pp. 103-107.

[2]Liturgy of St. John Chrysostom, Brookline MA: Holy Cross Orthodox Press (1985) p. 20.

[3]Anastasios Yannoulatos. "Facing People of Other Faiths", The Greek Orthodox Theological Review. Vol 18. Nos 1-4 (1993) p. 140.

[4]Ibid., p. 140.

[5]Kallistos Ware. "In the Image and Likeness: The Uniqueness of the Human Person", Personhood, John T. Chirban (ed.) Westport CT. Bergin and Garvey (1996) p. 3.

[6]Ibid., p. 3.

[7]Zachary C. Xintaras, "Man - The Image of God According to the Greek Fathers", The Greek Orthodox Theological Review, Vol. 1, No. I (August 1954) pp. 48-62.

[8]George P. Patronos. The Glorification of Man in the Light of the Eschatoio cai Perception of the Orthodox Church (in Greek), Athens: Domos Editions (1995) pp. 44-45.

[9]James S. Cutsinger, "The Uniqueness of Jesus Christ and Other Religions" The Greek Orthodox Theological Review. Vol. 42. Nos. 3-4 (1997) p. 429.

[10]Philip Sherrard, "Christianity: Lineaments of a Sacred Tradition, Chapter Three,"Christianity and Other Sacred Traditions, Brookline MA: Holy Cross Orthodox Press (1998) p. 54.

[11]Emmanuel Clapsis, "The Challenge of Contextual Theologies", The Greek Orthodox Theological Review, Vol. 38, Nos. 1-4 (1993) pp. 74-75.

[12]See Theodore Stylianopoulos, "A Christological Reflection", Jesus Christ, the Life of the World, (ed.) Ion Bria, Geneva: World Council of Churches (1962) p. 31ff.

[13]Justin Martyr, "Second Apology, 13." The Ante-nicene Fathers, Vol. I Grand Rapids; Wm. Ferdmans Pub, Co (1950) p. 193.

[14]Ibid., "First Apology, 36", p. 178.

[15]Ibid., "Second Apology, 8", p. 191

[16]Ibid., "Second Apology, 8, 10", p. 191. See also the excellent study by John N. Karmiris, The Universality of Salvation in Christ (in Greek), Athens: Offprint from Theologia. Vol. 5.52. p. 34

[17]John Chrysostom, "Interpretation of the Epistle to the Romans, Homily 7.4", PG 60, C. 447. See also Karmiris, The Universality of Salvation in Christ, pp. 45 – 46

[18]Karmiris, The Universality of Salvation in Christ, p. 49-50. See also Sherrard, "Christianity ... " op. cit., p. 55.

[19]Theodore N. Zeses, "The Operation of the Holy Spirit Outside the Church" (in Greek). Seminarion Theologon Thessalonikes, No, 5, Thessalonike (1971) p. 184-199.

[20]Gregorios Papamichael. The Essence and Depth of Christianity (in Greek), Athens (1937) p. 7.

[21]Ibid, p. 8. See also the excellent analysis in Leonidas Philippides, History of Religions in Themselves and in Christian Theology (in Greek), Athens: Pyrgos Press (1938) pp. 151-153.

[22]Philippides, History of Religions .... op, cit., p. 172. Analyses of Justin Martyr and Clement of Alexandria are provided, pp. 168-175.

[23]Philippides, Comparative Religion and Christian Theology (in Greek), Athens Phoenikos Press (1930) (pp. 16-17).

[24]Philippides, History of New Testament Times (in Greek:), Athens: Apostolike Diakonia Press (1958).

[25]Yannoulatos: Various Christian Approaches to the Other Religions. A Historical Outline, Athens: Porefthentes Editions (1971); Islam; A General Survey (in Greek) . Athens: Ethnoi and Laoi Editions (1975); The Lord of Light, God of the Mountain Kenya Tribes (in Greek), Athens (1971).

[26]Dionysios G. Dakouvas, The Claims of Christianity a.y Absolute Religion According to Lale Hinduism (in Greek). Athens; (Offprint of Theologia) Apostolike Diakonia Press (1980) pp. 5-31.

[27]Evangelos D. Sdrakas, Polemics against Islam of the Byzantine Theologians (in Greek) , Thessalonike: M. Triantafylou and Sons Publishing (1961).

[28]Gregory D. Ziakas, History of Religions, Volume One, "The Indian Religions", Volume Two, "Islam" (in Greek), Thessalonike; p Poumaras Editions (1992).

[29]Karmiris, The Universality of Salvation in Christ, op. cit., p. 34.

[30]Michael J. Oleksa. "Evangelism and Culture"The Greek. Orthodox Theological Review, Vol. 42, Nos. 3-4 (1997), pp. 531-538; Daniel Bambang Dwi Byantoro, "Evangelising Non-Christians to Orthodoxy in Indonesia."The Greek Orthodox Theological Review, Vol. 42, Nos. 3-4 (1997), pp. 499-514. [Note: This issue of The Greek Orthodox Theological Review contains all the papers of the International Conference on Mission and Evangelism, August 6-11. 1995, pp. 397-561.] Demetrios J. Constantelos: Issues and Dialogue in the Orthodox Church since World War Two, Brookline MA, Holy Cross Orthodox Press (1986); The Attitude of Orthodox Christians Toward Non-Christians, Brookline MA, Holy Cross Orthodox Press (1992). Methodios Fouyas: Hellenism and Judaism (in Greek), Athens: Nea Smyrna (1995), Hellenistic Jewish Tradition. Athens: Nea Smyrna (1995); The Basis for Islam (in Greek) Athens'

[31]A. Papandreou, "Truth and Tolerance in Orthodoxy," op. cit., p. 228. See also Patriarch Bartholomew I, Address to the Conference on Peace and Tolerance, Istanbul, February 8, 1994, Orthodoxia. Second Period, Vol 1, No- 2 (April-June 1994) pp. 343-347 - This conference produced "The Bosporus Declaration" which the Patriarch signed (February 8, 1994).

[32]George C. Papademetriou, Essays on Orthodox Christian-Jewish Relations, Bristol IN: Wyndam Hall Press (1990) p. 88.

[33]Yannoulatos, "Facing People of Other Faiths" op cit., p. 151.

[34]Damaskinos Papandreou, "Truth and Tolerance in Orthodoxy" Immanuel, 26/27 (1994) pp. 225-226.

[35]D. Constantelos, The Attitude of Orthodox Christians Toward Non-Orthodox and Non-Christians, op. cit., p. 8.

[36]Demetrios Trakatellis, "Theology in Encounter: Risks and Visions"The Greek Orthodox Theological Review, Vol. 25, No, 1 (1987) pp. 31-37, Yannoulatos, "Byzantine and Contemporary Greek Orthodox Approaches to Islam"Journal of Ecumenical Studies. Vol. 33, No 4 (Fall 1996) pp. 512-527. Ziakas, "Dialogue between Christianity and Buddhism: Approach from Orthodox Perspectives," (in Greek). Epeterida of the Theological School of Thessalonike (Department of Theology), Vol. 8 (1999).

[37]Zescs, "The Holy Spirit". Seminarion Theologon Thessalonikes. No. 5 (1971) pp. 188ff. Emmanuel Clapsis,

"The Boundaries of the Church: An Orthodox Debate", The Greek Orthodox Theological Review. Vol. 35, No. 2

(Summer 1990) pp. 113-127 George Khodre "Christianity in a Pluralistic World, The Economy of the Holy Spirit" TheEcumenical Review, Vol. 23 (January 1971-December 1971) pp. 118-128.

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State of the Blog: Ecumenical Buddhism, Taoism, and Confucianism (San Jiao He Yi)

This blog has evolved, this blog has done its purpose.

Read back to the first post in 2007 January 1. It has done what it has set out to do. Quoting from the first post, "Later this year I will start by blogging about Buddhism, introducing it to the reader and comparing in to Christianity (and other varied religions of East and West alikes). Then I will later introduce Taoism and Confucianism, showing how these 3 faiths are each one third of the Chinese Folk Religion and always have been. I will also show how the Jewish messias, the Christ, Jesus bin Joseph, is also the fulfillment of Taoism. In years to come I will introduce Christianity to the Buddhists and Taoists, and show how our Faiths are more similar than it appear at first glancings."

 Well my english has definitely improved since then, thanks to my Western-born Web Master who posts my posts for me more times than not due to my proxy issues.

 My goal was to post daily. I failed. I have only posted 619 times, including this post.

• The first year I posted an amazing 136 times, often multiple times a day. 
• The second year, far less. Only 129 times. 
• The third year, only 34 times! 
• The fourth year, I broke my record and posted 10 times! 
• The fifth year, I broke it again and posted 163 times! 
• The sixth year, I likely will not be breaking any records. 

I will continue to blog, just not as much. I think a full picture is given by these blog posts, doing what it set out to do. We have had millions of hits a year and I thank all who have read anything from it. I hope you found it enlightening. If so, I would love to see a comment from you as to what you have liked best. Many Buddhists have told me I had a unique take on Buddhism, not being a "Otaku" and Dali Lama Worshiping Western Iconoclast who was trying to reshape Buddhism into some Western form of Nihilism. I presented Buddhism as it actually is in Asia, not just one school's twisted take. They also liked how I showed that Buddhism was just one third of Chinese Folk Religion that become wholly complete with Taoism and Confucianism.

Christians often liked how I showed that these religions were forerunners for Christ and how these religions, when explored to their logical ends pointed to wards the Christ and how the first Buddha, Lao Tzu, and Confucius would all have been disciples of Christ and likely were after the resurrection.

I hope you have learned and will continue to learn and enjoy watching me evolve. Kyrie Eleison!

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2012 Ecumenical Buddhism Calendar (Christian, Buddhist, Taoist, and Confucian Calendars)

*1/1: Circumcision of Our Lord and Saviour Jesus Christ.

*1/6: The Theophany of Our Lord and Saviour Jesus Christ.

*1/7: Mindfulness Day--Zen Buddhist day for being mindful of the peace, joy, and beauty of the moment.

*1/23 to 1/26: Hsih Nien/Suhl/Tet--Chinese and East Asian Lunar New Year (Year 4710: the Dragon).

*2/2: The Presentation of our Lord in the Temple.

*2/4: Mindfulness Day--Zen Buddhist day for being mindful that you, and all that is, are in the process of transformation.

*2/15: Nehan--Zen Buddhist celebration of the Buddha's paranirvana (483 BC). Forms of Buddhism include Hinayana (Theravada), Mahayana (Zen/Japanese and Pure Land/Chinese), and Vajrayana (Tantra/Tibetan).

*2/21: Sojong Day--Tibetan Buddhist day of fasting, confession, and reparation for harm done. [a/k/a Sojong Chemno]

* 2/22 to 3/8: Losar/Tibetan Buddhist New Year (Year 2139: the Water Dragon) & Monlam Chenmo/Great Prayer Festival--Commemorates miracles performed by the Buddha. Rituals, dances, and sculptures are offered to drive out evil spirits and to protect and benefit all sentient beings. [Ends on Chotrul Duchen.]

*2/26: Forgiveness Sunday.

*2/27: Great Lent Begins.

*3/3: Mindfulness Day--Zen Buddhist day for being mindful that you are connected to each and every sentient being that has ever existed.

*3/5: Day commemorating the birth of Taoist Lao-Tzu (570? BC). Taoists live simply and tranquilly, respect life, and recognize the equality of all. [570?-490? BC; alternate dates 604-531 BC]

*3/11: Chinese Buddhist festival of Bodhisattva Kuan Yin/Kannon/Tara; celebrates Her "birth." She declared women the spiritual equals of men.

*3/21: Haru-no-Higan--Day Japanese Buddhists mark the time of change by meditating on the impermanence of death. [a/k/a Ohigan]

*3/21: Taoist festival honoring the Shen (Deity) of Water, East, and Spring; prayers are made for growth. Taoists seek enlightenment and live in harmony with Nature.

*3/25: Annunciation of the Most Holy Theotokos and Mother of Our God.

*4/7: Mindfulness Day--Zen Buddhist day for being mindful that the joys and suffering of others are your joys and suffering.

*4/8: Palm Sunday.

*4/8: Zen Buddhist celebration of the Buddha's birth (563 BC). Buddhists study sacred texts, meditate, pray, chant mantras, and make devotional offerings to the Buddhas and Bodhisattvas.

*4/13: Great and Holy Friday (Good Friday).

*4/15: Great and Holy Pacha (Easter).

*4/16: Bright (Renewal) Week Begins.

*4/28: Chinese Buddhist festival celebrating the birth, enlightenment, and parinirvana of Fo Shihchiamouni (Buddha Shakyamuni/Siddhartha Gautama) (563-483 BC). [a/k/a Buddha Day] [4th Chinese month, 8th day]

*4/29: Day for meditation on Tantric Bodhisattva Deities Avalokitesvara and Green Tara, consciousness and empowerment of Compassion. Buddhists recognize the equality of all sentient beings. [a/k/a Tara Puja]

*5/5: Mindfulness Day--Zen Buddhist day for being mindful that everything you do, or fail to do, affects all sentient beings.

*5/25: The Ascension of Our Lord and Saviour Jesus Christ.

 6/2: Mindfulness Day--Zen Buddhist day for mindfully seeing the interdependence of all things at all times.
*6/3: Pentecost (Holy Trinity Sunday).

*6/4: Saga Dawa Duchen--Tibetan (and Theravadin) Buddhist festival celebrating the birth, enlightenment, and parinirvana of Buddha Siddhartha Gautama (563-483 BC). [Theravadin Buddhist festival a/k/a Wesak, Vesak, Vesakha Puja, Visakha Puja, Budh Purnima, Buddha Jayanti]

*6/21: Taoist festival honoring Shang-Ti/Heavenly Emperor, Father of Justice and Law, and manifestation of the Te (Virtuous Inner Power). Also celebrates the peak of the masculine Yang half of the year and the Shen of Fire, South, and Summer; prayers are made for strength and maturity, and offerings are made to the ancestors.

*6/30 to 7/7: Chinese Buddhist festival of Kuan Yin/Kannon/Tara, Supreme Goddess of Nature and Perfect Buddha of many emanations; celebrates Her enlightenment and Her bodhisattva vow to help all sentient beings. Buddhists act daily on their vows to help all sentient beings. [6th Chinese month, 12th to 19th days]

*7/7: Mindfulness Day--Zen Buddhist day for being mindful that alienation and hunger for possessions results from ignorance of interconnectedness.

*7/13 to 7/15: Obon--Zen Buddhist festival honoring departed ancestors. [a/k/a Bon]

*7/23: Chokhor Duchen--Tibetan (and Theravadin) Buddhist celebration of the Buddha's first teaching. [Theravadin Buddhist festival a/k/a Esala, Ashala Dhamma, Asalha Puja]

*8/4: Mindfulness Day--Zen Buddhist day for being mindful that desire for power over others results from ignorance of interdependence.

*8/6: Transfiguration of our Lord and Saviour Jesus Christ.

*8/15: The Dormition of our Most Holy Lady the Theotokos and Ever Virgin Mary.

*9/1: Ecclesiastical New Year Begins. Year 7521 since the creation of the world.

*9/1: Mindfulness Day--Zen Buddhist day for being mindful that harm to the Earth and sentient beings results from ignorance of interdependence.

*9/8: The Nativity of Our Most Holy Lady the Theotokos and Ever-Virgin Mary.

*9/23: Day for meditation on Tantric Bodhisattva Gold Tara, provider of all sustenance and necessities. [a/k/a Tara Puja]

*9/23: Aki-no-Higan--Day Japanese Buddhists mark the time of change by meditating on the impermanence of life. [a/k/a Ohigan]

*9/23: Taoist festival honoring the Shen of Winds, West, and Autumn; thanksgiving is made for the harvest. Taoists believe the unity of Yin (Eternal Feminine) and Yang (Eternal Masculine) make up the psyche-matter-energy of the eternal all-encompassing Ch'i.

*9/28: Birthday of Confucius (K'ung Fu-Tzu) (551 BC). He taught that societal harmony could be realized when individuals acted with loving care for family, concern for friends and neighbors, benevolence to strangers, and respect for all. [Founder of Confucianism.] [Death day 11/29/479 BC]

*10/4: Chinese Buddhist festival of Goddess Kuan Yin/Kannon/Tara; celebrates Her attainment of Bodhisattvahood. [9th Chinese month, 19th day]

*10/5: Day honoring Zen Buddhist philosopher Bodhidharma (470-543), who believed one could attain Buddhahood by realizing one's own Buddha nature. [a/k/a Bodhidharma Day]

*10/6: Mindfulness Day--Zen Buddhist day for being mindful that fear and hatred of others results from ignorance of interconnectedness.

*11/3: Mindfulness Day--Zen Buddhist day for mindfully seeing and acting with compassion for the Earth and all creatures.

*11/6: Lha Bab Duchen--Day Tibetan Buddhists celebrate the Buddha's descent from heaven after teaching the Dharma there.

*11/21: The Entrance of the Theotokos into the Temple.

*11/21: Day for meditation on Tantric Bodhisattva White Tara, who guides the dead to Buddha Amitabha's Pure Land, where all will find salvation. [a/k/a Tara Puja]

*11/22: Thanksgiving Day--Day to give thanks for the abundance of our land and for our food, clothes, shelter, and health.

*12/1: Mindfulness Day--Zen Buddhist day for mindfully seeing and acting with compassion for the poor and oppressed.

*12/6: Saint Nicholas of Myra (Santa Claus) Feast Day.

*12/8: Day for meditation on Tantric Bodhisattva Deities Manjusri and Prajna-Paramita, consciousness and empowerment of Wisdom. Prajna-Paramita is considered Mother of All Buddhas.

*12/8: Rohatsu--Zen Buddhist celebration of the Buddha's enlightenment. [a/k/a Bodhi Day]

*12/20: Day for meditation on Tantric Bodhisattva Red Tara, protector against evil and harm. [a/k/a Tara Puja]

*12/22: Taoist festival honoring Wang-Mu/Empress Mother, Mother of Compassion and Wisdom, and manifestation of the Tao (Cosmic Power of Creation and Destruction). Also celebrates the peak of the feminine Yin half of the year and the Shen of Earth, North, and Winter; prayers are made for rest and renewal, and offerings are made to the Cosmos.

*12/25: The Nativity of Our Lord and Saviour, Jesus Christ.

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The Many Various Religious and Secular Winter Festivals of Light

Technology has enabled modern humans to send information around the globe at mind-boggling speeds, and that information has the power to divide and separate mankind. Yet every culture and religion has a tradition surrounding the arrival of winter and the impending darkness — traditions that have endured despite the world's technological changes.

To ancient humans, winter was cold, dark and dangerous, and they faced the threats of hunger, exposure and roaming wild animals. The sun meant light, warmth, plant growth and survival.

During the winter, humans looked to the return of the sun each year as a celebratory event, a symbol of hope that life would return to the landscape and families would thrive again. This "birth of the sun" is celebrated as winter solstice.

The night of winter solstice is the longest of the year. After this date, the sun spends a few more minutes each day above the horizon. This year, winter solstice is Dec. 22.

Another name for the winter solstice is Yule, a pre-Christian European holiday that held many practices that remain in Christian celebrations today. The Yule season was a time for feasting, drinking, gift-giving and gatherings to fend off fears of the dark.

Other feasts of light include:

Diwali

Known as the "festival of lights," Diwali is one of the most important annual observances in India. The festival commemorates Lord Rama's return to his kingdom after completing a 14-year exile. During this celebration, people clean and decorate their homes, light thousands of lamps and give out sweets.

The name Diwali translates into "row of lamps" and involves the lighting of diyas, or small clay lamps, filled with oil to signify the triumph of good over evil. These lamps are kept on during the night as houses are cleaned and firecrackers are burst outside in order to drive away evil spirits.

Diwali is an official holiday in India, Nepal, Sri Lanka, Myanmar, Mauritius, Guyana, Trinidad and Tobago, Surname, Malaysia, Singapore and Fiji. It is observed by Hindus, Sikhs, Jains and Buddhists.

Celebrations begin on the new moon night between mid-October and mid-November and continue for five days according to the luni-solar Hindu calendar. This year Diwali began on Oct. 26.

Loy Krathong

Loy Krathong is a Thai holiday celebrated on the full moon in the 12th lunar month (November) each year. "Loy" means "to float" and a "krathong" is a lotus-shaped vessel made of banana leaves and usually contains a candle, three joss-sticks and some flowers and coins. The festival starts at night when people carry their krathongs to the nearby rivers. After lighting candles and making wishes, they place the krathongs on the water and let them drift away, carrying away bad luck. It is the time to be joyful and happy as the sufferings are floated away. This year, Loy Krathong was celebrated on Nov. 11.

St. Martin's Day

Saint Martin's Day or Martinmas is a Christian feast held on Nov. 11, and it is celebrated throughout Europe as well as Latin America. The feast coincides with harvest time, the time when newly produced wine is ready for drinking, and the end of winter preparations, including the butchering of animals.

Because of this, St. Martin's Feast is much like the American Thanksgiving — a celebration of the earth's bounty, with great feasting. In many countries, Martinmas celebrations begin at the 11th minute of the 11th hour of the 11th day of the 11th month. Bonfires are built, and children carry lanterns in the streets after dark, singing songs for which they are rewarded with candy.

Martin was a Roman soldier before he was baptized and became a monk. The story goes that one winter night he was returning home during a snowstorm wearing a cloak.

A beggar came to him, and Martin cut his cloak in half to share with the man to save him from dying of cold.

St. Lucia Day

Dec. 13 is known in Scandinavian countries as St. Lucia Day, and it originally coincided with the winter solstice.

While this does not hold consistent with our current Gregorian calendar, a discrepancy of eight days is from the use of the Julian calendar during the 14th century, resulting in the solstice falling on Dec. 13. The adoption of the Gregorian calendar in the 16th century shifted these dates to the current Dec. 20.

Lucia is venerated in a ceremony where a girl is elected to portray the saint (originally, the eldest daughter in a family, eventually a girl to represent the village). Wearing a white gown with a red sash and a crown of candles on her head, she walks at the head of a procession of women, each of whom holds a candle.

The women sing a song describing the light with which Lucia overcomes the darkness. A similar version occurs in churches in the United States.

On the Caribbean island of St. Lucia, Dec. 13 is celebrated as National Day. The National Festival of Lights and Renewal is held the night before the holiday in honor of St. Lucy of Sicily, the saint of light.

In this celebration, decorative lights are lit in the capital of Castries, artists create decorated lanterns for competition, and the festivities end with a fireworks display.

Hanukkah

Hanukkah is the Jewish Festival of Lights celebrated for eight nights and days around the globe.

In 165 B.C., the Jewish Maccabees won a great battle over the Syrians. When the victors went to their temple, they found that the Syrians had allowed their sacred light to go out. There was only enough oil to burn their lamp for one day.

The miracle of Hanukkah is that the oil lasted eight days. Hence the menorah, a special candelabrum used for the Hanukkah ritual that holds nine candles. One candle, a "shamash," is used to light the others, while the other eight represent the eight days the oil burned. One additional candle is lit each night until all eight are lighted on the eighth night.

Hanukkah is celebrated with a series of rituals performed every day throughout the eight-day holiday, some family-based and others communal. There are special additions to the daily prayer service, and a section is added to the blessing after meals.

Special foods fried in olive oil, including latkes (potato pancakes), are served, songs are sung, and games are played in celebration.

Since Hanukkah is based on the Hebrew calendar, it can occur any time from late November to late December in the Gregorian calendar. The Jewish day begins at sunset, whereas the Gregorian calendar begins the day at midnight. This year, Hanukkah begins at sunset on Dec. 20.

Christmas

Christmas, the best-known winter holiday in the United States, is the celebration of the birth of Jesus.

Prior to Christmas, there are four weeks of Advent, during which a candle is lit each Sunday. Around the world, families decorate the tree and home with bright lights, candles and stars. On Christmas Eve, many people attend candlelight services.

Christians around the world have their own ways of celebrating Christmas.

In Egypt, many Christians belong to the Coptic Orthodox Church. Before Christmas, Christian homes are decorated with lights, Christmas trees and small mangers. Advent is a 45-day fast, and the observant do not eat meat, poultry or dairy products. Christmas is celebrated on Jan. 6 and 7, when the churches are decorated with special lamps and candles. Copts also give candles to the poor.

The Philippines is the only country in Asia that is predominately Christian. The Philippine festival of light is marked by the sight of "parols," or star lanterns. Nine days before Christmas, a special Mass is celebrated in which the story of the birth of Jesus in reenacted.

Parols of all sizes can be found decorating the homes, and fireworks are heard over the next nine days. On Christmas Eve, a procession is held reenacting Mary and Joseph's search of shelter. Members of the procession carry parols to light their way.

Christians in China celebrate Christmas by lighting their houses with paper lanterns. They also have "Trees of Light," with paper chains, flowers and lanterns.

During the nine days prior to Christmas, Mexican families gather together and march with candles looking from house to house for a room at the inn, replicating Joseph and Mary's search for shelter.

Kwanzaa

Kwanzaa is an African-American celebration starting on Dec. 26 and lasting seven days. Light is used in this celebration as a symbol of seven principles, each of which is symbolized by a black, red or green candle, held by a "kinara." Families gather together and with friends to exchange gifts. Each night a candle is lit and families talk about one of the seven principles until all the candles are lit.

These seven candles represent "mshumaa," meaning the seven principles. These principles are unity, self-determination, collective work and responsibility, cooperative economics, purpose, creativity and faith.

Chinese New Year

The main winter festival in China is the Chinese New Year, which takes place between Jan. 21 and Feb. 20, based on the Chinese lunar calendar. This is when children receive new clothing, eat fancy meals, receive new toys, and enjoy fireworks.

Chinese New Year is the most important of the traditional Chinese holidays. Visits to friends and family take place during this celebration. The color gold is said to bring wealth, and the color red is considered especially lucky. The New Year's Eve dinner is very large and includes fish, noodles and dumplings.
While our outside rituals and festivals might differ, the winter holds hope for peace and renewal in cultures around the world. As Edith Wharton wrote, "There are two ways to spread the light: One is to be the candle, the other is to be the mirror."

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My Home: Harbin, Heilongjiang in the Heat

Thousands of tourists flock to Harbin in January, drawn by the fantastical statues on show in the town's international ice and snow festival. In September though, winter is still a couple of months away and there's no sign of the white fluffy stuff that has made the capital of Heilongjiang province in northeastern China famous. Well, except that is, for an ice sculpture of a dolphin on a table in busy Central Street.

It's 20 degrees Celsius today and hot looking girls along with the rapidly melting dolphin are probably wishing they could cool off in the venue they're promoting - the Ice House, located in the basement of a nearby building, apparently a precursor to the winter's "city of ice".

Elsewhere in town, local government is aggressively promoting Harbin as a summer resort, highlighting its diverse wetlands as well as its culture.

"Harbin has a rich historical heritage," says Wang Yi, the city's lady vice-mayor who is in charge of tourism development. "It is a city where the east meets west and it offers a blend of oriental and Western cultures."

Indeed, Harbin is like no other Chinese city with architecture that clearly shows Russian and European influences and has you thinking for a while that you're in eastern Europe. Central Street, the 1.4-kilometre stretch in the city's business district, is lined with buildings of Baroque and Byzantine styles.

The cobblestone pedestrian street is part of the original town built by the Russians at the turn of the 20th century when they first came to the then sleepy fishing village along the Songhua river to construct the Chinese Eastern Railway. Today, the buildings house restaurants, brand-name stores and souvenir shops that sell all things Russian like matryoshka dolls and vodka.

The Russian Orthodox Church Saint Sophia Cathedral escaped destruction during the Cultural Revolution and was used as a warehouse for a state-run department store. The church was restored in 1996 after the Chinese government designated it as a national cultural heritage site and is now a museum showcasing the multicultural architectural development of the city.

Saint Nicholas Cathedral wasn't quite so lucky: it was destroyed by the Red Guards in 1966. A rich businessman, Wang Fu Xiang, decided to build a replica of the church in Volga Manor, a resort about an hour and a half away from the city.

Volga Manor offers a Russian experience from the traditional welcome that greets guests on arrival to the 30 buildings scattered all over the compound, including a replica of the Pavlov Castle.

One of the biggest programmes in Harbin is the ongoing restoration of the Chinese Baroque Block. The project, which covers 10 zones, features the unique Baroque facade that hides the two to three storey-structures inside and a backyard resembling Beijing courtyard houses. The redevelopment is costing 1.3 billion yuan (S$262 million) and the buildings are being earmarked for arts, tourism and movie studios.

Harbin also has something to offer for nature lovers like the Binjiang Wetland, which opened in June. It covers an area of 104 square kilometres and has hundreds of rare species of birds and fish such as grey cranes and white cranes.

The guides are former farmers who used to grow rice and wheat on the land. According to the government, it will take at least three years to fully develop the wetland into a full-fledged ecological and leisure development zone.

Sun Island Park on the north shore of the Songhua river, is also worth a visit. It offers many attractions like the Squirrel Island, Deer Park, Swan Lake and Flower Park.

There is also a Russian village that offers visitors an idea on how Russians lived in Harbin. The highlights include life-sized Matryoshka dolls painted to look like leaders Vladimir Putin, Boris Yeltsin, Mikhail Gorbachev, Stalin and Lenin.

Across the river, an opera house is being built that promises to be much grander than the one in Sydney. The river is frozen during the winter months and it is here where Harbin's world-renowned ice and snow festival is held. In September, however, it's just water and sand.

At the entrance to the park is a giant structure of the sun, surrounded by nine smaller suns. According to Chinese myth, during the Chou dynasty (1027-221 BC), 10 suns would take turns appearing in the sky. Each day, they would travel with their mother, the goddess Xi He, to the lake where she would wash her children and put them to dry on the branches of an enormous mulberry tree.

From the tree, one sun would move off into the sky for a journey of one day, to reach the mount Yen-Tzu in the Far West. Then, one day, the suns decided to appear together. But the combined heat of the 10 suns made life on the Earth unbearable. Emperor Yao asked Di Jun, the father of the 10 suns, to persuade his children to appear one at a time. The suns refused not listen. Di Jun sent the archer Yi armed with a magic bow and 10 arrows to frighten the disobedient suns. Yi was able to shoot nine suns but the emperor had sent one of his couriers to steal an arrow from the archer. So one sun remains today.

"This is how the sun looks like in Chinese myth," says our guide, pointing to the giant sculpture that has three legs and a bird on top of its head.

Proof, as if it were needed, that Harbin is not all about snow. A hot sun shines there too.

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Korea: Leaders of South Korea’s 7 Religions visit the North

The leaders of South Korea’s seven major religions arrived yesterday in the northern part of the peninsula: it is an unprecedented journey that seeks to bring the two sides of the border to the path of peace and reconciliation. But some Catholic sources, while praising the action, explain: "The communist regime in Pyongyang has no intention of being open to religion. It only needs humanitarian aid, and knows it can get it through religious communities. "

The delegation consists of 24 people who reached North Korea via China, since there are no direct links between the two parts of the peninsula. The trip was organized at the invitation of North Korean Council of Religions, a puppet in the hands of Pyongyang that provides "sham" functions for the few Western and Chinese tourists who arrive in the country. In any case, this is a unique opportunity: the delegation will remain in the country until Saturday, September 24.

Leaving the international airport of Incheon, Gwangju Archbishop Mgr. Hyginus Kim Hee-jong read a joint statement given by all religions: "We will deliver South Korean religious groups’ aspirations for peace to the North. As the religious people from the two Koreas gather to reaffirm our resolve to achieve peace, we hope that the minds of the two Koreas will become united in our pursuit of reunification, and that this will contribute to opening a new history of reconciliation, cooperation and exchange". The group also thanked the Seoul government for having granted permission to leave. After the military provocations of Pyongyang, in fact, the government has prevented almost any relationship between the two countries.

Along with Mgr. Kim are the Rev. Kim Yeong-joo, Secretary of the Korean National Council of Churches, the Venerable Jaseung, president of the Korean Jogye Order of Buddhism, Ven. Kim Ju-won, who leads Won Buddhism; Dr. Choi Geun-dok, president of the Confucian Sung Kyun Kwan Association, Woon Yim-kil, head of the Chondogyo and Han Yang-won, who heads the Korean traditional religions.

Although born of good intentions, a Catholic source tells AsiaNews: "Pyongyang has no desire to be open to the idea of religion in a straightforward manner, because the regime would fall after a few months if it did. Religion, first of all, teaches freedom and does not fit well with the dictatorships. For this reason, even if it is right to see and experience the situations as much as possible, I think it is a lure to get as much humanitarian aid as possible from the religious people of the South ".

In the North, there is virtually no freedom of worship. The only cult allowed is the worship of the "Dear Leader" Kim Jong-il and his father, the "eternal president" Kim Il-sung. Society is organized into hierarchical levels, and those who profess a religion are relegated to the bottom. However, it was not always so: before the independence of the North, obtained thanks to Chinese weapons supplied by Mao, Pyongyang was called "the Jerusalem of Asia".

There was a very strong presence of Christians in the country, Catholics and Protestants, who contributed greatly to the social development of Korea in the early 1900s. The presence of Buddhists was also strong, of course, both that of the traditionalists and Jogye Order, even the Orthodox Church had a good number of followers, as well as shamanism and traditional worship.

President Kim’s crackdown on the religious and faithful of all kinds devastated everything. It is impossible today to quantify the number of people who have maintained some form of faith. According to the Vatican, there would still be about 800 Catholics present: AsiaNews sources claim that their numbers arrive "at most" at two hundred, all very old.

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Summer Secrets

Jack Frost's winter home in China hosts a plethora of cool spots in the hottest season. Raymond Zhou reports.

Harbin is world famous for its ice and snow extravaganza. But its summer charm could be the best-kept secret in the tourism industry - and this doesn't include the weather, which is mild and hardly needs air conditioning at night. Here are 10 things you can do in Harbin - not just to escape the heat wave but also to bask in the fun that only China's northeasternmost provincial capital (of Heilongjiang province) can offer.

1. Spend half a day to walk along the 1,450-meter-long Central Pedestrian Street. It is Harbin's equivalent of Paris' Champs Elysees, although not as wide (it's about 22 meters). If you are an architecture expert, you'll be able to pinpoint the origins of the buildings that flank the street.

As a matter of fact, the street leading to the obelisk in commemoration of flood control by the Songhua River incorporates styles from Baroque to Art Nouveau. Lovingly restored to their former grandeur, the buildings along this corridor of architectural diversity offer the most vibrant commerce and the best people-watching opportunities in town.

And feel the road's surface while walking. What appear to be pebbles are actually 18-cm long granite slabs inserted into the ground and were designed by a Russian engineer to withstand wear and tear - and the harsh winter weather - for at least 200 years.

2. Ramble around and inside Saint Sophia Cathedral, located in downtown Harbin. The Russian Orthodox church was built in 1907 and rebuilt in 1923.

It is a lonely reminder of the time when more than a dozen Russian churches dotted the city landscape. Now stripped of its religious function but largely refurbished - by clearing the neighborhood for a 7,000-sq-meter plaza, but not repainting the interior - it houses a museum that displays photos and miniatures of old Harbin in a mythical haze. Since its restoration in 1997, the green-domed red-brick, byzantine structure has become a city landmark.

3. Harbin is a rare Chinese city where you can encounter musicians performing on the street who are not organized by the government for special functions. (Some are sponsored by businesses, though.)

They are not panhandlers and do not have open violin cases to collect donations. They just love to play music. And pedestrians love them, too. The applause is spontaneous and heartfelt.

Even though the renowned Harbin Summer Music Concert is silent this year - it is held once every two years - you'll have plenty of chances to enjoy live music at both the expected hangouts, such as outside bars, and unexpected spots, such as one branch of Harbin Bank that offers two sessions of piano and guitar playing a day - by its own well-trained bank staff.

Oh, did I mention Harbin was awarded the title of "Music City" by the UN last year?

4. A clear sign of Russian emigrants' influence is that the people of Harbin love beer.

Every July since 2002, there has been a beer bash, where you can literally taste a hundred brands and drink till you drop. As long as you do not drive afterwards, you can drown your worries and sorrows, and ratchet up your level of inebriated euphoria. To add to the festive mood, there are usually parades and carnivals.

Harbin is the first Chinese city to brew and ferment "liquid bread". And the two-week event has quickly risen to rank as one of the top three beer festivals nationwide (the others being in Liaoning province's Dalian and Shandong province's Qingdao).

Of course, you do not have to attend the festival to be among the most beer-loving citizens of China. There is an endless array of bars and pubs where you can drink beer in the same way that Parisians drink coffee on the sidewalk.

5. About half an hour outside downtown Harbin is a place called Volgar Manor, where you'll be forgiven for believing you are in Russia.

It has Russian entertainment, Russian food, Russian baths, Russian dachas, etc. But the 30-something buildings, constructed in exquisite and multifarious Russian styles, house stories galore. Most are recreations of historical structures that used to exist in Harbin or Russia but are sadly no longer extant.

Take St. Nicholas Church. Built in the late 19th century, it was the biggest landmark in Harbin until Red Guards tore it down in 1966.

Now the wooden structure stands in this 60-hectare theme park by a quiet river. Then there is the Miniature Restaurant, the original of which was built on Sun Island in 1926 and was destroyed by a fire in 1997.

The same-size replicas, now housing restaurants, hotels and an art gallery, are spread out among a fairytale setting of verdant greens and flowing water. In the summer, the glow of the sun bounces off leaves and roofs, attracting hordes of wedding photo takers and vacationers.

6. Try the khleb, Russian for "bread", what Harbinians call "lieba".

It is a big lump that could scare and surprise people from other parts of the country. (At its peak, Russians accounted for half of the city's multinational population and have left a rich gastronomic and architectural legacy.)

Another import from Russian cuisine is red sausage, which is wildly distinct from sausages anywhere else in China. For authentic Chinese food, don't miss the northeastern stew, which is Manchurian in origin.

7. Get up close and personal with the Northeast tiger - aka the Siberian tiger - at Heilongjiang Northeast Tiger Forest Park.

The world's largest breeding base of this endangered species had only eight tigers to start with in the late 1980s and now has grown to accommodate 800. You can ride a specially outfitted vehicle where you are kept in captivity while the tigers roam free. Just think that, given the destruction of primitive forests, there is little chance you'll encounter a real tiger in the wilderness.

8. Ride the small train from Bayan to Tonghe on a 188-km narrower-than-usual rail - previously used for logging and still powered by a steam locomotive - through the rural lushness of Harbin.

It's a bit out of the way and has to be pre-arranged by calling 0451-5789-2309, but you'll feel the embrace of Northeast China's summer luxuriance.

9. Go hunting at Yuquan, 55 km from downtown.

The former royal hunting ground has amenities for not only hunting but also for vacationing. You can also refresh your knowledge of the Jin Dynasty (1115-1234), when ancestors of the Manchu, fighting such Han generals as Yue Fei, were commemorated.

10. Last but perhaps most important, visit the vast stretches of wetlands.

Tucked away from the hustle and bustle of downtown are 125,000 hectares of wetlands, which could be Harbin's greatest ecological resource.

Not in plain view, yet within easy access - even by public transport - the wetlands offer unvarnished views of Mother Nature in their watery and shimmering splendor.

You can take a cruise along the Songhua River with a dozen choices of vessels, from luxury steamboats to double-paddle fishing canoes. Or you can take the cross-river cable car, glide from a balloon or bike along the paved roads.

By conventional means, you have six river courses and eight land routes to choose from. The First Wetland Tourism Festival, opening earlier this month, is a celebration of Harbin's second biggest wonder in its backyard - next to its ice and snow show in January and February.

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Taiwanese Orthodox Missionary's Letter to the Greek People

I am Chinese, born in Taiwan and my Christian name is Pelagia. I was a Protestant Christian, and it took me five years to become Orthodox. I love to read the Holy Bible and have all of its publications in the Chinese language.

I have visited Greece and discovered that it is a truly unique country. While travelling in your country, even before I arrived, on the plane I saw how different in temperament Greek people were, how cheerfully they conversed with each other, how they laughed and how they applauded the pilot after the landing, something unheard of for us Asians, who are more conservative and do not easily display emotion. I learnt after this experience that the expression of freedom requires passion and liveliness.

In Greece, I visited many churches, I participated in the Divine Liturgy and when I received Holy Communion, it reduced me to tears even though I did not understand the Greek language, because the Orthodox faith is the same, no matter what the language.

I would have liked to be born Greek, to have been born Orthodox, to have received Holy Communion and venerated holy icons from my years of infanthood right up until my death.

I cry for me, and my compatriots, because instead of Holy Communion, we eat and drink food sacrificed to idols.

I would have liked to be born Greek, so my ears may be filled with holy hymns.

I cry for me, and my compatriots, whose ears are filled with the noise of sutras and the screeches of those who worship the idols.

I would have liked to be born Greek, so that I may smell the sweet aroma of incense.

I cry for me, and my compatriots, who are constantly assaulted by the pungent smell of the smoke rising up from the sacrifices offered up to the idols.

I would have liked to be born Greek, so that my hands could touch the holy icons, the holy relics of the Saints and be filled with the love of Christ.

I cry for me, and my compatriots, whose hands touch the idols and the things sacrificed to them, but who in reality are holding on to nothing.

I would have liked to be born Greek, so that I may light candles to Christ – not like here, where we burn money as an offering to the spirits.

I was searching for the Truth, using more than 30 different publications of the Holy Bible, which unfortunately, were all full of errors (translated by non-Orthodox).

I would have liked to be born Greek, so that I may read the Holy Bible in its original form!

I cry for me, and my compatriots, because, although we have eyes, we are blind.

I would have liked to be born Greek, so that I may be able to see the grace of God all around me.

I cry for me, and my compatriots, who are surrounded by temples dedicated to false gods.

Yes, I am Orthodox, but living in Taiwan, I have very limited opportunities to experience the Orthodox Christian way of life.

I cry for me, because I do not have the ability to show my compatriots the greatness of our faith… The people here want to see signs and miracles…

I cry for me, and my compatriots, because we do not have the gift of hearing of and seeing so many miracles, so many holy words that you have seen and heard over 2000 years in Greece, and which you still see…Taiwan is not an Orthodox country, our feast days and holy days do not look at all like yours.

I am disappointed that in Greece, although you have so many beautiful mountains, you do not look after them, you burn them down. However, I am amazed that practically every mountain in Greece has at least one monastery. We have mountains filled with Buddhist temples and monasteries.

I would have liked to be born Greek, so that I may go and pray at an Orthodox monastery easily.

I cry for me, and my compatriots. For the first time, I visited an Orthodox monastery, dedicated to St John the Forerunner in Pelion. I travelled to Greece from Taiwan- 16 hours on the plane, a few hours on the train to Larisa and another hour with the monastery car, that was driven by one of the nuns…

I saw the ancient ruins of the Holy Monastery, I saw so many other places in Greece that have been abandoned and my heart bled. In Taiwan, we do not have such a wealth of archaeological artefacts, holy and beautiful places, but you do not appreciate them.

I cry that we do not have beautiful icons. I cry because I feel like Christ is weak and naked here.

Greeks, you think you are poor due to the economic crisis you are going through, but you do not know how truly rich you are.

Taiwan is a country with a huge amount of material development and progress, and yet it remains in the darkness of Satan and our spiritual life is empty.

I would have liked to be born Greek, so that I may go and pray at an Orthodox monastery easily.

I cry for me, and my compatriots. For the first time, I visited an Orthodox monastery, dedicated to St John the Forerunner in Pelion. I travelled to Greece from Taiwan- 16 hours on the plane, a few hours on the train to Larisa and another hour with the monastery car, that was driven by one of the nuns…

I saw the ancient ruins of the Holy Monastery, I saw so many other places in Greece that have been abandoned and my heart bled. In Taiwan, we do not have such a wealth of archaeological artefacts, holy and beautiful places, but you do not appreciate them.

I cry that we do not have beautiful icons. I cry because I feel like Christ is weak and naked here.

Greeks, you think you are poor due to the economic crisis you are going through, but you do not know how truly rich you are.

Taiwan is a country with a huge amount of material development and progress, and yet it remains in the darkness of Satan and our spiritual life is empty.

I do not ask for help to build an Orthodox church building here. It would cost millions. Please help us to buy a bigger place in the city centre, which we will convert into a church, for the sake of our nation, our brothers and sisters, who have never had the opportunity to hear about and know our Christ. We are a country of 23 million people! And yet we have need of your help…

My brothers and sisters in Christ, if the need arises, I will do whatever is in my power to repay a little of your love, I will do whatever is needed with all my heart and for the duration of my life.

I thank you. Forgive me.

Pelagia Yu.

Translated by P.S.Z. This article was originally published in Greek in the Periodicαl “Agios Kosmas o Aitolos” (Issue 84-First quarter 2011) and online at http://www.iersyn.gr/pelagias_letter.php (Tuesday 22nd February 2011, 18:30).

Taiwan is a country of various religious beliefs. There are currently fourteen registered religions on the island practiced by nearly half the residents of Taiwan. These religions include Eastern Orthodoxy, Buddhism (the most popular), Taoism, Catholicism, Protestantism, Hsuan-yuan Chiao, Islam, Li-ism, Tenrikyo, Baha’i, T’ienti Teachings, Tien Te Chiao, I-Kuan Tao, and Mahikarikyo.

The Eastern Orthodoxy tradition of Christianity is present as a minor denomination in Taiwan. The Orthodox church was first established in 2003 when it registered with the government. The bishop of the church is Presbyter Liang. The establishment of the Orthodox Church was supported by sister churches in Hong Kong and Southeast Asia.

Buddhism is the most prevalent institutionalized religion in Taiwan, and is practiced by almost 4.9 million individuals. Originating from India, Buddhism was introduced to Taiwan in the late 16th Century. The more significant type of Buddhism today is the Mahayana (Great Wheel). Devotees of this religion chant mantras and sutras, and practice meditation in the many temples available on the island.

Taoism is the second most popular religion in Taiwan, followed by 4.5 million people of Taiwan. This religion evolved from the philosophy of Lao Tzu, who lived during the 6th Century BC. The central idea of the religion is the fulfillment of divinity. Taoists use incense for prayer and worship.

Roughly 304,000 individuals are believers of Catholicism. Christianity came to Taiwan in 1626 through the Spanish occupation. A Catholic priest, Father Martinez, together with four Dominican priests from the Philippines started this mission to introduce the Catholic faith to the people.

Georgius Candidus of the Reformed Church of Holland was the first successful missionary to introduce Protestantism to this island. In 1997, there were at least 65 Protestant sects, 2,700 Protestant churches, and 2,550 ministers in Taiwan.

Hsuan-yuan Chiao was established by an old legislator named Wang Han-sheng in 1957 in Taiwan. ‘Hsuan-yuan’ is the name of Huangti, the Yellow Emperor who unified China, while ‘Chiao’ means teachings or religion in Chinese. This religion was conceived because of Wang’s anguish over the dispossession of the Chinese mainland to the Chinese communists. Each lunar year, a large-scale ceremony is held to honor Huangti on the ninth of the first month. Other smaller ceremonies are held on specific days of other months to celebrate Huangti’s birthday and his ascent to heaven. The largest Hsuan-yuan temple is situated in Tamsui.

Islam was introduced to China during the reign of Tai Tsung (627-649 AD). A massive migration of Muslims into China brought about the augmentation of Muslim arts and sciences, medicine, astronomy, mathematics, and military science. In 1949, 20,000 Muslims accompanied by the Republic of China (ROC) government came to Taiwan, and Islam was thus established as a religion. Muslims in Taiwan today, however, have difficulties conforming to orthodox Islamic customs. The hectic city lifestyles and the restraints of a non-Muslim environment contribute to the many problems faced by the Muslims. There are currently three new mosques, which have been constructed in Kaohsiung, Taichung, and Lungkang, together with two other mosques in Taipei.

Li-ism was founded by Yang Lai-ju in the 17th Century. The meaning of Li-ism is ‘the doctrine of order’. Li-ism accentuates traditional Chinese morals and ethics. It is an amalgamation of Confucianism, Buddhism, and Taoism while accentuating also on the worshipping of Kuanyin (Goddess of Mercy). Customs and practices of Li-ism are similar to that of Buddhism in terms of worship and ‘dos and don’ts’.

Tenrikyo, as the name suggests, is a Japanese religion founded in 1838 by Miki Nakayam, who was a daughter of a peasant family. It teaches people how to abide by God’s will by gaining control of their destiny so they can lead a life of joy. This religion was introduced in Taiwan during the Japanese occupation. Due to its similarity to Buddhism, it was accepted and developed in Taiwan. The Tenrikyo headquarters is located in the Yuanshuan area of Taipei.

The Baha’i faith was founded in Iran in 1844 by ‘Bab’. Baha’is have few beliefs. They believe that the family is the foundation of human society, and God has sent messengers like Moses, Krishna, Buddha, Jesus, and Mohammed to fulfill his purpose. In 1954, an Iranian missionary couple came and constituted Taiwan’s first Baha’i center in Tainan. Now, the local headquarters is located in Taipei.

Tienti teachings were founded by Lee Yu-Chieh in the mid-1980s. Tienti teachings focuses on some of China’s oldest religious traditions and honors the Lord of Heaven (T’ienti), ruler of the universe. The religion stresses the co-existence between the spiritual and material worlds. However, the absolute goal of Tienti teachings is a world of universal love regardless of race or belief.

Tien Te Chiao is a combination of Confucianism, Taoism, Buddhism, Christianity, and Islam. The religion was brought into existence in mainland China in 1923. Its founder, Hsiao Chang-Ming was gifted with the gift of healing, which attracted much attention. He inducted many principles in which followers were to adhere throughout their lives. Wang Ti-ching, a disciple of Hsiao in Kaohsiung, spread Tien Te Chiao.

I-Kuan Tao is a new faith and also the third most popular religion in Taiwan. It strives to distinguish common principles underlying Taoism, Buddhism, Christianity, Islam, Judaism, and Hinduism. Worshippers believe that by unveiling the universal truths, the world can achieve peace and harmony.

Mahikarikyo, another Japanese religion, was founded by Yosikazu Okada in 1959. Mahikarikyo believes that anyone can attain healing powers by taking a three-day seminar on the Spiritual Art of Divine Light. Devotees believe that their teachings of the righteous law will bring all people happiness in the coming Holy Twenty-First Century. Mahikarikyo was introduced to Taiwan in 1983, but was only registered with the Ministry in 1996. Now, the religion has vastly developed with shrines available around the island.

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Akathist to the Chinese Martyr Saints of the Boxer Rebellion (+1900)

INTRODUCTION

The year 2000 marks the centennial of the martyrdom of the Chinese martyrs of the Boxer uprising. The martyrdom of some 222 souls for the Orthodox faith at the hands of Boxer nationalists one hundred years ago stood on the eve of an unprecidented century for the Orthodox Christian faith and for the world. For those of us living in the west – even those who share the Orthodox faith – the martyrdom of these holy saints might seem worlds away, in both time and place. Yet these Chinese martyrs who gave up their souls just before the modern world as we know it came into being, stand as both a beacon shedding light into the darkness of our age, and as intercessors who knew in their own sufferings the sufferings of our age.

Like Orthodox Christians today in most of the world, the martyrs of the Boxer rebellion truly found themselves outside of the culture in which they lived. To the average person living in turn-of-the-century Imperial China, paying homage to a human emperor considered divine, nothing could have been more countercultural than Christ, the Incarnate Word, the God Who had become man. Orthodoxy meant for Saints Mitrophan, Ia, John, and the others, a choice between the worship of man, and the worship of the God-man. This choice is little different for us today. While the Orthodox martyrs of China suffered for Christ, the instrument of their suffering was the political trauma of their age.

The uprising of the Boxers, asserting Chinese nationalism against any "foreign" influence, is an evil that is echoed daily on our evening news a century later. The imperialism of turn-of-the-century China has been replaced by a secular imperialism that rejects everything that is self-sacrificing – the family, the Holy Mysteries, and even life itself in the form of abortion, euthenasia, and the objectification of the Image of Christ in the human person. While the nationalistic forces who slew the Chinese martyrs believed in the value of something – however misguided – the world of the 21st century knows the value of little more than that which passing desire dictates.

The martyrdoms of 1900 ushered in a century of unparalleled violence, suffering, and death – two world wars, famines (both natural and man-made), genocide, and the unparalleled persecution and martyrdom of Orthodox Christians under Communism, Islam, fascism, and others. Truly, it is a wonderful and divine mystery that a land virtually untouched through the centuries by the Orthodox faith should come to be the first witness of the violence of the modern age against the Body of Christ.

The Orthodox martyrs of China rejected idolatry in its most basic form; yet while idols today have changed, they nevertheless remain as a challenge to our faith in Christ. In some respects, the idols of our day are more difficult to recognize, appearing as they do as “the good life” (materialism) or a multitude of secular causes (secular humanism). Let us ask the prayers of the martyrs of China, that God may grant us the discernment to live piously, and not fall prey to the idols of our age.

In the 100 years since the martyrdom of Saint Mitrophan and his companions, societies both east and west, have been significantly eroded by the growth of a values vaccuum – the nihilism of the modern age. The effects of this on our political, social, and spiritual life have been profound, and have magnified the evils that led to the sacrificial deaths of the holy Orthodox brethren in Harbin. What does this say to us today? Simply put, where the sway of evil grows, the necessity for sacrifice grows with it. Let us give thanks that the Lord provides for our need, always and everywhere, and that the grace of our Lord, God, and Saviour Jesus Christ strengthens us to face each day.

Holy martyrs, pray for us!

THE CHINESE MARTYRS OF THE BOXER REBELLION (+ June 10/23, 1900)

Orthodox Christianity has often been described as the faith of the martyrs. Without doubt, the centuries have shown among the Orthodox an unparalleled degree of suffering for the sake of Christ’s Name. Yet despite the dramatic increase in Orthodox martyrdom in the last century, Orthodox believers living in the comforts of North America remain largely isolated from the suffering of the saints. Ironically, the western world has become a more potent - and indeed, more subtle - enemy of Christian Orthodoxy than any regime of the past.

Cut off from the struggles of our Christian forebears, we have too readily accepted materialism and hedonism. To be a Christian, especially an Orthodox Christian, has become a fundamentally counter cultural calling. The arrival of the year 2000 marks the centennial of the first martyrs of the last century, and the first known group of Orthodox martyrs from China - a group who knew well the meaning of standing against the social tide of their day. Some of the 222 Orthodox martyrs of June 10/23, 1900, were direct descendants of the Russian mission set up at the end of the 17 th century, after Russia lost its Albazin outpost to Chinese forces. With the recapture of Albazin, the Chinese Imperial Court looked with curiosity and tolerance upon the Russians in their territories, allowing them a surprising level of religious freedom.

A former Buddhist temple near Beijing was converted into a church dedicated to Saint Nicholas, and church vestments and holy objects were sent from the Imperial Court in Russia. The Chinese and Russian governments proceeded to establish diplomatic relations, a move facilitated by the presence and work of the Albazin Chinese Orthodox. Since the Russian soldiers were viewed as a loose equivalent of the warrior class of Chinese society, they also moved easily among the Chinese aristocracy, with many marrying aristocratic Chinese women. Just as many of the first coverts at Rome were noble patrons of the Church, so too were Orthodox Christians in China to see a similar beginning.

In the years following, Orthodoxy made significant inroads among the Albazin Chinese population, becoming a kind of ethnic religion of the people 1. Emperor K’ang Chi was favorable toward these Christians, and for a time it was hoped the emperor might become a kind of Saint Constantine of the East. When the Chinese court later discovered that local Roman Catholic missionaries followed orders from western masters, however, Emperor K’ang Chi and his successors began persecutions against Christians. Because of their position at court and the Orthodox foothold among the Albazin Chinese faithful, the Orthodox were spared much of this persecution - for a time. While the growth of the Orthodox Chinese mission was modest, its faithful were solid witnesses for their faith in Christ.

Just as pagan Rome saw earlier Christian devotion to Christ as a rival to Imperial loyalty, so to did the Imperial Chinese of the late 19 th century see Christians as enemies of the Emperor. While some in China were embracing western modernist ideas, others - including the dowager Empress, nationalists, and those who practiced martial arts - sought to eliminate any challenges to tradition, including foreign influences. This movement was dubbed by foreigners the “Boxer movement”.

By June 1900, placards calling for the death of foreigners and Christians covered the walls around Beijing. Armed bands combed the streets of the city, setting fires to homes and - with Imperial blessing - killing Chinese Christians and foreigners. Among the Orthodox community of the city were Priest Mitrophan Tsi-Chung, his Matushka Tatiana, and their children Isaiah, Serge, and John. Baptized by Saint Nicholas of Japan, Saint Mitrophan was a shy and retiring priest, who avoided honors, and labored continually for the building of new churches, for the translation of spiritual books, and for the care of his flock. It was in this ministry that Saint Mitrophan met his martyrdom on June 10, 1900.

About seventy faithful had gathered in his home for consolation when the Boxers surrounded the house. While some of the faithful managed to escape, most - including Saint Mitrophan - were stabbed or burned to death. Saint Mitrophan’s holy body fell beneath the date tree in the yard of his home, his family witnesses to his suffering. His youngest son, Saint John, an eight-year-old child, was disfigured by the Boxers the same day. Although the mob cut off his ears, nose, and toes, Saint John did not seem to feel any pain, and walked steadily, declaring that it did not hurt to suffer for Christ. Saint Ia (Wang), a mission school teacher was also among the martyrs, was slashed by the Boxers and buried, half-dead. In an attempt to save her, a bystander unearthed her, carrying her to his home where the Boxers seized her again, torturing her to death, thereby crowning her with the crown of martyrdom for a second time. Saint Isaiah, 23, the elder brother of Saint John, had been martyred several days earlier. Despite repeated urging, his bride Saint Mary, 19, refused to leave and hide, declaring that she had been born near the church of the Mother of God, and would die there as well.

When the feast of the Holy Chinese Martyrs was first commemorated in 1903, the bodies of Saint Mitrophan and others were placed under the altar of the church of the All Holy Orthodox Martyrs ( built from 1901-1916). A cross was later erected on the site of their martyrdom, standing as a testimony of the first sufferings of Orthodox faithful in a century of such great suffering. The church, along with others, was destroyed by the communists in 1954; the condition and whereabouts of the relics are not known. A short history of the martyrs and an akathist in their memory have recently been written.

On the occasion of the centenary of the Holy Chinese Martyrs of the Boxer Rebellion, let us as Orthodox faithful ask their prayers that we may have the courage of their witness in our own time and place, and like them to live out the call of our Lord, God, and Saviour Jesus Christ to go and make disciples of all nations (Matthew 28:19). __________________

Information for this article was taken from an uncredited website on the Chinese Orthodox martyrs, and the Synaxarion of the Chinese Orthodox Martyrs, produced by Apostoliki Diakonia of Athens, Greece.

AKATHIST TO THE CHINESE MARTYR SAINTS OF THE BOXER REBELLION (+1900) Commemorated June 10/23
THE ORIGINAL KONTAKION Fourth Tone

The divine Metrophanes, * the martyred shepherd, * with his great and faithful flock, * have hallowed China with their blood; * wherefore we praise them with sacred hymns, * for they were faithful to Christ even unto death. Rejoice, O stars of the Orient. KONTAKION Sixth Tone Thy holy martyrs O Lord did not see earthly glory as a treasure to be held, * but facing the torments of men and the wisdom of demons* humbled themselves for Thy sake, even unto death. * Wherefore, O Righteous Father, * as through them Thou brought the priceless pearl to an unbaptized land, * grant us Thy Spirit and great mercy for our souls. Rejoice, O stars of the Orient. Α As a new Herod the hand of the Boxers fell on the infants of the Church, writing on the doorpost of each soul the mark of the Lamb in the blood of the lambs, sealing them for the new Passover, that all might cry aloud: Rejoice, ye righteous ones, tearing down the banner of worldliness. Rejoice, ye abandoners of the kingdom that passeth away.

Rejoice, ye resistors of the legions of Hades. Rejoice, ye swords in the Hand of the Righteous God. Rejoice, ye lanterns of the Holy Spirit. Rejoice, ye who drench the demonic flame with the waters of baptism. Rejoice, ye celebrants of the new Passover. Rejoice, ye children of the new Israel. Rejoice, ye pearls of greatest price. Rejoice, ye jade diadems in the treasury of God. Rejoice, ye jewelled gates of the heavenly Jerusalem. Rejoice, ye loyal subjects of the true Celestial court. Rejoice, O stars of the Orient. Β Holy Isaiah didst foretell: A shoot shall come forth from the root of Jesse, and thereby the earth shall be full of the knowledge of the Lord. Wherefore, O Lord, do we praise Thee, for Thou hast in truth kept the fullness of Thy word, filling the earth with knowledge of Thee that we may cry: Alleluia. Γ As the new Bethlehem in the land of Manchuria, not least among the rulers of the present world, while last in obtaining the baptism of remission of sins, art first in witness to the eastern lands, for out of you came forth a flock who would lay down their lives like their Shepherd, crying: Rejoice, O heirs of the household of the blessed prince of Chan-Timur Rejoice, O blood brothers of the martyrs of K'ang Chi. Rejoice, O spiritual descendents of Beijing's prisoners for Christ. Rejoice, O new tribe of the New Israel. Rejoice, O least of all nations and last baptized. Rejoice, O great star of the eastern sky. Rejoice, O children of the land of silken majesty robed in Majesty. Rejoice, O new Damascus road, illumination of the silk roads. Rejoice, O light in the darkness which darkness cannot consume. Rejoice, O witnesses of the Light. Rejoice, O voices of the eastern wilderness. Rejoice, O voices crying, "Prepare ye the way of the Lord". Rejoice, O stars of the Orient. ∆ Our Lord Christ warned that the impious shall cast out the faithful, speaking of these things that we should not stumble; calling the faithful to the knowledge that the infidel shall think in his butchery he offers service to God. Wherefore, O Father, hearken to us in our struggle, and enlighten us with Thy Truth as we sing to Thee: Alleluia. Ε The prophets declared Thy suffering, O Christ, and Thou camest being incarnate of the Theotokos, reflecting the Image of God fully in the image of man, that we may grow to the fullness of Thy Likeness, wherefore as Thy martyrs do share in Thy sufferings, they too share in Thy Likeness that we may proclaim: Rejoice, ye whom human might couldst not pursuade. Rejoice, ye for whom the might of Christ was thy defence. Rejoice, ye who overturned the censer of idolatry. Rejoice, ye who yearned for the incense of the Heavenly Realm. Rejoice, ye who are trod underfoot by the legions of men. Rejoice, ye who lay down life for the sake of your Brother, Christ. Rejoice, ye who scatter the lots of the idols of fortune. Rejoice, ye heirs of the Heavenly Fortune. Rejoice, O ye merciful and meek of soul. Rejoice, O ye righteous and pure of heart.

Rejoice, ye who are persecuted for righteousness’ sake. Rejoice, and be exceedingly glad, for great is your reward in the heavens. Rejoice, O stars of the Orient. Ζ The Lord saith unto the scornful Jews: Destroy this temple and in three days I will raise it up. And so hath the Lord done unto the temples of the bodies of His martyrs as He saith, that we might cry unto Him: Alleluia. Η Together in an unbaptized land, you built a temple to God with holy hands, but when faced with the flames of the demon's host, you chose Life in the temple not made with hands, putting to death the things of the body, putting on life according to the Spirit that we may say: Rejoice, O lambs of the eastern Zion. Rejoice, oblations of Christ's shrine in the east. Rejoice, ye who preached the Word in a new tongue. Rejoice, ye whose holy books hallowed the pagans' fire. Rejoice, ye who raised a Temple to Christ as new children of Solomon. Rejoice, ye sanctifiers of the pagan temple shrine. Rejoice, thrice-blessed children of the holy fire. Rejoice, confessors who walk in the flame of death with the Flame of Life. Rejoice, ye who repent in burning sackcloth and ashes. Rejoice, ye who are mingled with the ashes of Christ's holy temple. Rejoice, O sacrifices who scorned sacrifice to the new Baal. Rejoice, O carriers of the Holy Flame. Rejoice, O stars of the Orient. Θ The priests of Baal doth conspire against the Lord's anointed, revelling in the strength of their throng, but doused in the waters of the Redeeming God, the wood of the sacrifice dost burst forth with holy flame, scattering the wicked hosts that we might praise the Lord our God, and sing unto Him: Alleluia. Ι Teacher and shepherd, our holy father Mitrophan, alone amongst his people as a priest of the Lord, called by the enemy to exceed the fire of their hate with the fire of faith, O thou who hallowest thy name Tsz Chung, unto thee do we cry: Rejoice, ye of poor talent and little virtue whom God hath made great. Rejoice, ye disciple of Nicholas the Enlightener. Rejoice, ye witness of Christ's crowning of thy native land. Rejoice, ye witness of the crowning in glory of thy wife and sons. Rejoice, O pillar of faith amidst the blows of the faithless. Rejoice, O last-standing pillar of Christ's temple in Harbin. Rejoice, O hallowed martyr of Christ who fell beneath the date tree. Rejoice, O hallowed martyr hung faithfully on the Tree of Life. Rejoice, O lonely priest of God who sat beneath the broom tree, yet without despair. Rejoice, O Mitrophan, arise and eat the Bread of Life. Rejoice, O wind, storm, and fire that touchest not God's holy one. Rejoice, O still small voice of the Spirit of God. Rejoice, O star of the Orient. Κ In the abasement of themselves with fasting, sackcloth, and ashes, the race of Ninevites didst turn back the wrath of God; and like unto them didst the kinsmen of Esther repent, trusting not in their own righteousness, but rather in the mercies of God towards those who honour Him, therefore let us sing to Him: Alleluia. Λ Esther beheld the plotting of the unrighteous Haman, and although his wicked schemes were set to destroy the sons of Israel, the children of the Lord humbled themselves before Him, granting them deliverance from certain death. Wherefore do we praise Tatiana, the Esther of the east, who by humility of martyrdom stole Life from the hand of death, that her soul might be saved and that we might cry: Rejoice, O Li, who by meekness were exhalted. Rejoice, O Tatiana, name-bearer of her sister martyr in Christ. Rejoice, O eastern Esther, loyal friend of thy people. Rejoice, O Tatiana, loyal wife of Mitrophan, and true daughter of Christ. Rejoice, Precious mother of the flock at Harbin. Rejoice, Precious name in the prayers of the Mother of God. Rejoice, Lovingkindness written in the red of thy blood. Rejoice, Christian witness written in the stripes of thy pain. Rejoice, Blossom of strength, boast of womanhood. Rejoice, One in flesh with thy husband, one in witness with thy cross. Rejoice, O mother-martyr of thy people. Rejoice, O daughter of Christ our God. Rejoice, O star of the Orient. Μ Righteous Gideon wondered at the word of the Lord, trusting with Israel in his own hand; but lessening their strength with the judgement of the water, the Lord made greater His victory in judgement over Midian. Let us now as the servants of God place all our hopes, in the Strength beyond strength and cry: Alleluia.

As a new-born Theodore, fresh from the waters of baptism as a gift of God, standing before thine emperor, called by thy rank to sacrifice, thou disdained the incense and instead washed clean thy land with the baptism of thy blood. Unto thee O soldier of Christ do we cry: Rejoice, O brother of George, Demetrius, and Theodore. Rejoice, O soldier in the army of the righteous. Rejoice, O defender of the maiden Mother of God. Rejoice, O victor of martyrdom. Rejoice, O vanquisher of the wicked serpent of Death. Rejoice, O husbandman of the phoenix of Eternal Life. Rejoice, O son of the proud and holy father. Rejoice, O child of the Joyful and All-Holy Spirit. Rejoice, O champion of the Eternal Son. Rejoice, O pride of the land of the eastern sun. Rejoice, O Isaiah, who hath borne grief and sorrows. Rejoice, O thou who by Christ's stripes hath been healed. Rejoice, O star of the Orient. Ξ Declaring with courage her willingness to suffer all the abasement of her Saviour Christ, holy Maria was wounded thus on hand and foot, bearing the marks of Christ on her very body. So as she found true birth in baptism in the place named for the Mother of God, in a like fashion was she born unto Life by the prayers of the Theotokos, crying: Alleluia.

As the blessed Maria hurried to enter the house of her Lord, the very temple named for the Mother of her God, her heart leaped within her, and filled with the Spirit, she declared Christ with a loud cry, that we all might declare: Rejoice, thou namesake of the Mother of God. Rejoice, thou whose heart leapt at the sound of the Name of thy Lord. Rejoice, thou crysanthemum of the new Eden. Rejoice, thou lotus blossom that blossomed unto Life. Rejoice, thou who camest early to declare the Risen Lord. Rejoice, thou who will share His empty tomb at the Last Day. Rejoice, thou who seeketh Life in death. Rejoice, thou who declarest the Truth to those who would not believe. Rejoice, thou who at once denied the idols of thy people. Rejoice, thou who thrice denied liberty from Eternal Liberty. Rejoice, thou newly freeborn of an enslaved land. Rejoice, thou Maria of the eastern Egypt. Rejoice, O star of the Orient. Π The Lord bestowed His Strength to Israel through the child David, and called Israel to humility through the mouth of the shepherd of Tekoa. As it was as a babe that Our Lord vanquished the legions of Death, let us recall with awe the mystery of the Lord's mightiness in Harbin, for here too doth the Lord manifest His strength in weakness, wherefore let us be instructed by the life of John as we sing: Alleluia. Ρ The Lord called the Twelve together and declared: He who desirest to be first must be last of all. Then taking in His arms a faithful child, He called those assembled to receive one as this, for he who receiveth such receives not simply the Son, but the Father in Heaven Who sent Him. Wherefore we recall John, a child like unto this, who wast received unto the Lord with manly strength, that we who honour him should cry: Rejoice, O child of God, the least of all. Rejoice, O innocent one, first in God's sight. Rejoice, O meek one, reviled by demons as a demon. Rejoice, O small one, glorified by God as a champion of Christ. Rejoice, O lamb, dishonoured by a thousand cuts. Rejoice, O lion, honoured by thousands in the heavenly throng. Rejoice, O thirsting one, denied refreshment by thy neighbours. Rejoice, O little one, refreshed by the Water springing up unto salvation. Rejoice, O young one, youngest of the martyrs of Harbin. Rejoice, O faithful one, who by grace feelest not pain. Rejoice, O bold one, holy confessor of Christ. Rejoice, O victorious one, vanquisher of a thousand demons. Rejoice, O star of the Orient. Σ By God's grace Sarah begot many nations by Abraham, and Elizabeth and Zachariah bore the Forerunner of Christ. Let us also praise the Lord for righteous Ia and holy Paul, who begot eternal life by their martyrdom and prayers and let us sing: Alleluia. Τ Ananias and Sapphira testified their love for Mammon, wherefore they tasted the singular sting of death; but Christ was the testimony of holy Paul and righteous Ia, for he didst die with the Lord's name on his lips, and she didst suffer martyrdom a second time. So holy Peter declares to them, "How dost the Spirit of the Lord test you?"; and we the faithful do sing in solemn reply:

Rejoice, O blessed Paul, faithful martyr of Christ. Rejoice, twice-blessed Ia, faithful teacher of the flock. Rejoice, goodly servant, ever-faithful unto death. Rejoice, noble sharer in the Passion of the Lord. Rejoice, holy Paul, boast of all the Seraphim. Rejoice, righteous Ia, bright companion of the Cherubim. Rejoice, humble servant, archetype of piety. Rejoice, noble teacher, instructor in the ways of purity. Rejoice, friend of Stephen, O lamb led unto slaughter. Rejoice, friend of Catherine, outwitter of philosophers. Rejoice, holy servant of the house of sacred martyrs. Rejoice, holy bride, exemplar of steadfastness. Rejoice, O stars of the Orient. Υ Thrice-holy is the cry of the multitude, the heavenly host around the Heavenly Throne, let us in hope therefore join the angels' song, and chant the thrice-holy: Alleluia. Φ The righteous Maccabees withsood with godly strength the threats of the pagan legions, and foresaw the Holy Cross as a balance testing the righteous, weighing the righteousness of God with the boasts of the world, offering the choice to all between life and Eternal Life. Wherefore do we sing to the martyrs of the east, who wisely chose the eternal prize: Rejoice, O Kui-Kin, new Clement of Asia. Rejoice, O Hai Chuan, baptized in blood Matthew. Rejoice, Holy Sergius, blessed son of Tsz Chung. Rejoice, Holy servant of the priesthood of Christ. Rejoice, Holy Anna, friend of mothers and widows. Rejoice, Holy children, inheritors of a heavenly birthright. Rejoice, Holy nameless one, known only unto God. Rejoice, ye unburied, buried with Christ that ye may rise. Rejoice, ye defiled of pagans, washed clean in the Blood of the Lamb. Rejoice, ye suffering witnesses of numberless sufferings. Rejoice, ye blessed, who escaping death held firm in faith. Rejoice, O ye martyrs of Christ in the east. Rejoice, O stars of the Orient. Χ The holy Apostle saw a great wonder: for it was in a vision, as if in a dream. Behold, here stands a new heaven and a new earth, for the first heaven and earth are passing away. Wherefore, the Lord saith He shall make all things new. Let us therefore cry unto Him: Alleluia. Ψ The Lord foresaw the tribulation of the martyrs, whom He said would be hated by all nations for His own sake, and exhorted that those who endured to the end that they would be saved. Wherefore let us preach unto all nations the gospel of the kingdom at the end of the age, that we the faithful might shout with joy with God's holy elect: Rejoice, O dawn of the final days. Rejoice, O first fruits of the great age of martyrs. Rejoice, O witnesses of Christ against idolatry. Rejoice, O confessors of the God-man in the age of godlessness. Rejoice, O citizens of the Kingdom to come. Rejoice, O strangers in a strange land. Rejoice, O confessors of Christ crucified. Rejoice, O declarers of foolishness to the Greeks. Rejoice, O advocates who are stumbling blocks to Jews. Rejoice, O outwitters of the philosophers of the east. Rejoice, O righteous company of saints. Rejoice, O blessed host of new martyrs of China.

Rejoice, O stars of the Orient. Ω The Lord saith: A little while and you will weep and mourn, yet the impious world shall rejoice. You the faithful will all be sorrowful, yet your sorrow shall be turned to rejoicing. Wherefore, O Righteous Father, let us rejoice in Thee as we cry: Alleluia. This Kontakion is said thrice, then the first Oikos is recited once again: Α As a new Herod the hand of the Boxers fell on the infants of the Church, writing on the doorpost of each soul the mark of the Lamb in the blood of the lambs, sealing them for the new Passover, that all might cry aloud: Rejoice, ye righteous ones, tearing down the banner of worldliness. Rejoice, ye abandoners of the kingdom that passeth away. Rejoice, ye resistors of the legions of Hades. Rejoice, ye swords in the Hand of the Righteous God. Rejoice, ye lanterns of the Holy Spirit. Rejoice, ye who drench the demonic flame with the waters of baptism. Rejoice, ye celebrants of the new Passover. Rejoice, ye children of the new Israel. Rejoice, ye pearls of greatest price. Rejoice, ye jade diadems in the treasury of God. Rejoice, ye jewelled gates of the heavenly Jerusalem. Rejoice, ye loyal subjects of the true Celestial court. Rejoice, O stars of the Orient.

GLOSSARY

• K'ang Chi (Kang CHEE): Notable ruler of the Manchurian Dynasty of the seventeenth and eighteenth centuries, K'ang Chi initially embraced Christ in the hope of being declared a Constantine of the Orient, but later turned to the persecution of the faithful. 
• Chan Timur (Chan TEE mur): Seventeenth century Chinese prince whose household embraced the Orthodox faith. 
• Tsz Chung (TZEE Chung): Chinese name of Saint Mitrophan of Harbin. 
• Li (LEE): Chinese name of Saint Tatiana of Harbin. 
• Ia (EE-ah): Chinese martyr of Harbin. 
• Kui-Kin (KWEE Kin): Chinese name of Saint Clement of Harbin. 
• Hai Chuan (HI Chew-an): Chinese name of Saint Matthew of Harbin.

FOOTNOTE


1 When popular opinion later turned against foreigners in China, non- Albazin Chinese Orthodox faithful had to pose as Albazins in order to avoid conflicts with authorities and local non-Christians alike.

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