[Text of a presentation delivered by His Eminence, Archbishop Nathaniel at the Orthodox Christian Laity Conference, October 20, 2001. Updated May 5, 2025.]
“The Celebration of the First Anniversary of the Autocephaly of the Orthodox Church of the United States of America & The Establishment of the Patriarchate”
It has been one year since the recognition of the autocephaly of “The Orthodox Church of The United States of America.” The Church now has a unified voice in the person of His Holiness, the Patriarch, and a common forum for action, the Holy Synod of The Orthodox Church of The United States of America and the National Assembly of The Orthodox Church of The United States of America.
In English, Greek, many Slavic tongues, Arabic, Albanian, Romanian, and native languages, chanting of the Service of Thanksgiving as mandated by His Holiness, the Patriarch, in conjunction with the Holy Synod of 51 archbishops and bishops, has been offered up to God without interruption since the signing of the Tomos of Autocephaly (a formal decree granting a church the status of being self-governing and independent from its mother church).
After over 200 years of presence in the U.S., The Orthodox Church in The United States of America is now united administratively. Although she was, more or less, united in a spiritual union throughout the decades, there is now full sacramental unity, as there is no division between the sacramental and the administrative aspects as the Holy Canons provide.
With the blessing of the Mother Churches, each ethnic jurisdiction became an autonomous body (“pre-autocephalic” was the name given to this unique state of existence of multi-jurisdictions in the USA), and when all had received this blessing, His Holiness, the Ecumenical Patriarch, in the name of the Church recognized the autocephaly of The Orthodox Church of The United States of America.
For more than two hundred years, there had been a gradual coming together of all Orthodox Christians in the United States, working together in public activities such as the Conference of Eastern Orthodox Youth Leaders of America (CEOYLA) and the Standing Conference of Canonical Orthodox Bishops of America (SCOBA). Later, International Orthodox Christian Charities (IOCC), the Orthodox Christian Mission Center (OCMC), and the Orthodox Christian Fellowship (OCF) were formed. More recently, the Orthodox Youth of The United States of America (OYOUSA), with its various age divisions, and Orthodox Christian Women of The United States of America (OCWOUSA), one of the most active groups, also came into being.
After the proclamation, in each city with a determined number of parishes, a City Council of Orthodox Christian Clergy and Laity (CCOCCL) was established to coordinate common activities and public relations. These form a unit within each State
or Commonwealth, the State Council of Orthodox Christian Clergy and Laity (SCOCCL), with appropriate representation. Its purpose is principally to gather information about the general activities of the City Councils and to propose actions that affect the Church in each State or Commonwealth.
Providing witness and support to the growing unity of the Church are numerous associations, including those of Orthodox physicians, dentists, psychologists, lawyers, politicians, public servants, engineers, architects, physicists, and scientists.
There is a vast network of university professors from all disciplines, elementary and secondary school administrators, and teachers participating in forming our national network of Orthodox Christian Schools.
The clergy associations and clergy wives have regional and national organizations, and even their children have a network between them.
The Church has established its own insurance company, and health and life insurance is available to all Orthodox Christians.
Today, His Holiness has come from Washington, D.C., to dedicate the 100th Senior Citizens Facility. Apartments and Condominiums are being established across the land. Last month, His Holiness and the Permanent Synod dedicated the 51st Orthodox Hospice for those who have no family support in their final days of life.
The United Orthodox University and College Students Association has been active in our education facilities nationwide. The National Board of Regents, whose honorary head is the Patriarch, comprises outstanding Orthodox Christian laity prominent in national education.
The inauguration of another television network, the sixth since autocephaly, will occur next month. Radio stations, which have also been broadcasting for some time, present unbiased news covering events of importance to Orthodoxy and the world. The Church maintains a broad system of internet connections and updated forms of communication.
The websites relating to the Church have proliferated with links to every diocese, parish, and monastery, further knitting the Orthodox community closer together. Instructional and educational programs are available, and hundreds of thousands of visits to these websites have occurred since the Tomos.
Special audio and video programs on the sacraments, marriage counseling, preparing to be a Godparent, preparing for death, and many more are available through the City Council. Of course, the chat rooms are incredibly active. It seems that there are sites for everyone. There is a special one for “I used to be an Orthodox Christian” and for those who have left the Church because of perceived and actual problems. Another is for those who are confused or doubtful about life.
It has been a substantial period of growth for lay catechists, both women and men, who teach courses in all areas of Orthodox Faith and Practice. The Church has blossomed with Orthodox who have renewed their faith, individuals coming into the faith, and those who have found the true faith. City-wide catechetical programs are established with various clergy and lay presenters under the guidance of the diocesan hierarch.
Orphanages and homes for children and teens near diocesan centers have begun to bear fruit. A toll-free 800-number serves as an emergency number nationwide and has numerous operations and professional respondents. There is the “Unplanned Parenthood Line,” which walks pregnant moms and worried fathers through a process that saves the lives of the unborn and also gives support to these parents. There is the “My Life is Precious to Me” for teens.
“Saint Basil’s Workers,” established years ago, has taken on new life. In this volunteer association, lay people are trained to visit the sick in hospitals, rehabilitation homes, and at home. In addition to
visiting the sick and elderly, they hold vespers at least once a week wherever facilities are made available.
As part of the recognition process and in receiving the blessing from the Church, at large, the various pre-autocephalic churches pledged not to neglect the immigrant members of the Church in the United States. For the present, each ethnic jurisdiction has retained its administration while participating in all activities of the entire Church. Administrative unity is principally expressed through the unity of all hierarchs in one Holy Synod of America.
The National Conference has been held annually for three consecutive years but will likely occur every three years thereafter. Between those three-year intervals, regional conferences are being considered. These matters will be determined over the coming years by the entire Church meeting at various times and on different levels of participation.
All the hierarchs meet together twice a year, as the canons require. The various Metropolitanates, the name given to the former Patriarchal jurisdictions, meet twice a year, at times different from those of the Holy Synod. There is also a Permanent Synod, which meets as required, and the Patriarchal Council, comprised of hierarchs, elected clergy, and laity, meets twice a year, just before the Holy Synod. Currently, this Council is comprised of equal representation from all Metropolitanates.
Although the Metropolitan jurisdictions/administrations are still in place, there is cooperation between every parish. Clergy and lay associations meet to supervise the schools, institutions, and general activities of the Church in their area. These clergy-lay associations form regional associations that meet annually and convene in a general council every three years.
This year, our Nation’s President will address the assembly and participate in the closing ceremony. At the inauguration of the President last January, His Holiness, the Patriarch, offered the invocation. It was noted in the press that the presence of an Orthodox Christian Patriarch at this ceremony was a first. Even more significant is that the presence of the Patriarch of the United States, the spokesman for millions of American citizens, made a profound impression.
Although the metropolitan administrations have continued, another administrative system was established as a normal response to the Tomos of Autocephaly. These are the territorial districts system into which all parishes are included, in addition to being part of their present metropolitan administrations. As new English-speaking missions are established and grow, hierarchs will be ordained to pastor to their needs. In this way, neither the immigrant nor the American-born is neglected. The Church has wisely recognized that to be The Orthodox Church of the United States of America does not mean suppressing existing ethnic parishes, administrations, and expressions but rather sustaining what is useful and creating what is essential for the good order of the Church.
The seats of these territorial districts/dioceses will be determined by need. It was decided that the ethnic dioceses would continue with their particular seats. In time, there will be a territorial archbishop with ethnic bishops within his jurisdiction. Where, at this time, there is more than one hierarch in a city, the ethnic dioceses will continue as long as there is an active presence of that ethnic group.
Since the Tomos, there has been a noted increase in people embracing the monastic life. New sketes and monasteries are planned, each within the jurisdiction of the Territorial Districts. There are groups of laity living a form of communal life and who serve the Church in the inner cities, responding to the Beatitudes of our Lord.
The Church/Sunday School System has been revamped because of the steady establishment of new elementary and secondary schools. Instead of each parish having a separate religious school program with its expenses and duplications, city-wide programs have been established. Those who attend public schools have an opportunity to grow in their faith with centralized programs. Thus, the financial and human resource burden has been lifted from each parish and is shouldered by the entire local/city church.
In addition to Orthodox teachings, the rich cultural heritage is maintained by programs established by the Metropolitanates. Wherever requested and sustained, foreign languages are taught, and activities that are not contrary to the dignity of the Church and which add to the enrichment of our American Orthodox Culture are promoted.
Continuous education programs for the clergy and laity are being established. A central publishing office with regional offices and facilities exists. The staff of translators is kept busy translating from many languages into English and vice versa.
The various musical traditions are respected, and schools for directors and cantors provide appropriate training in English and other languages. The publishing of liturgical books is constantly reviewed to keep the liturgical language understandable, literary and proper to the praise of the Holy Trinity.
Considering the wealth of experience in business and the economic sections, several committees have been formed to give direction to the finances of the Church. There is a network of these committees advising all levels of the structure of the Church. Another benefit of unity is the existence of central purchasing agencies, which can be used to make available all kinds of equipment and material needs at a lower price.
An Orthodox “Think Tank” has existed almost since day one of the Tomos. The Orthodox Christian understanding of transfiguration allows the Think Tank to research and develop timely ideas on any topic.
Due to the wealth of experience of our Orthodox Community, the Church is called upon to participate in numerous political, social, and religious dialogues. Many segments of society seek our presence because we have vast experience in multi-cultural living. Our hierarchs are being called upon to be more involved in the general life of the nation. The idea that a bishop is responsible only for his particular ethnic group is being replaced by a new sense of responsibility to all peoples within his diocese.
Our children, meeting at social events, have found joy in knowing they are not a minority or unappreciated. They invite their friends to these events, allowing others to appreciate Orthodox Christianity’s values and culture.
As part of the first-year celebration, each diocese that does not already have one will establish Food Kitchens for the poor and open shelters for those without a bed. The laity has taken the lead in this area and is planning, organizing, staffing, and supporting these “hand-outs-from-Christ” projects.
Missionary efforts within and outside the country are beginning to expand. Numerous “retirees” have discovered within themselves a burning desire to reach out to others with the Orthodox way of life. They are missionaries around the world.
We have not forgotten our roots and offer the Sister Churches numerous gifts of goods and services, but only if they have a need. On the other hand, the tradition of the Church in America, from long before the Tomos, was one of sharing the many blessings with which we have been blessed, and we must do the same now in the name of Christ.
His Holiness has expressed appreciation to those communities that have initiated “Centers for Orthodox Christian Studies.” The centers are a kind of amalgamation of ministries for charity, religious renewal and restoration, and education. The entire local Orthodox population supports them, and they are known throughout the cities as representing the unity of the Orthodox Church.
The Church initiated a national central library six months ago. Some discussions have mentioned establishing one seminary to educate our clergy in the same spirit. Similar to the university style in Europe, the Church plans to establish a central school with various ethnic colleges so that universal theological training will knit the clergy together and ensure that particular needs for ethnic immigration are properly met.
There is a new board reviewing the lives of American Orthodox to ascertain if we are not already venerating some whose lives are worthy to be recognized as “holy”.
The cornerstone for our National Cathedral will be laid during this next year. His Holiness has asked us to pray and fast for that day so that God will accept this new temple as a sign of our humility before him and not a sign of pride. It will be in the Greater Washington area. Thus, the celebration of the first anniversary of our Autocephaly and the establishment of the Patriarchate is being commemorated.
A note to the reader: This “Possible Scenario” does not point out the spiritual blessings that the faithful will reap from establishing the Autocephaly of the Orthodox Church in The United States. We intended to focus on the practical blessings that would result and to offer some possible ways by which the structure of the Church might be considered, in the hope that those who say that it is not time for autocephaly or there is no structure will consider that prayer and communication will be foremost in finding solutions soon to a real scenario.
Archbishop Nathaniel
Romanian Orthodox Episcopate of America
9 Comments
The fullness of time is here and now. The Assemblies of Bishops have the blessings of the foreign Mother Churches, ancient and more recent, to make the church in all pluralistic societies canonical…put them in good order. Overlapping jurisdictions, fragmentation, wasting time, talent and resources of the clergy and laity is not good order. For 11 years, the Assembly Bishops in the U.S. has been working on this charge. Surveys and committee work show that the majority of bishops desire unity. The Canonical Regional Planning Committee has presented workable organizational administrative models. It is time for the bishops to proclaim the unity of the faith in the United States in America. They need to affirm that we are the one, holy, catholic and apostolic Church. They need to inform the mother churches that we are co- equal. Let each mother church decide who will recognize what. A unified Orthodox Christian Church in the USA strengthens each and every leader of the old-world Orthodox Churches. One year after this proclamation, we will look like the church we ought to be as Christ commanded. We may even begin to be a mission church in the US and start to grow and retain cradle Orthodox Christians.
After further consideration concerning the work of the Assembly of Bishops in the USA, charged with developing good order in the administrative life and renewal of the Church. one concludes that the bishops need to sit down and do the work required. They are the bishops in this land, and they need to make the decisions. They have the surveys and facts in hand. Why can they not move ahead? What stymies them?
For 11 years they have been getting to know each other. They know each other. They have had a failure communicating with each other. Why? There are internal obstacles that they themselves have created. They have lacked quorums. They meet in secret. Their minutes are not available. The positives are that they have created research studies and questionnaires. Over 80 per cent of them favor unity. Regional plans have been developed but never implemented.
The foreign bishops, the synods of the mother churches, are the obstacle. They have not approved the work, the plans, and surveys. They gave the charge. They will not let the work proceed.
It is the responsibility of the bishops in this geographic area to overturn the roadblocks. They need to be leaders of their flock in this land. Implement the plans. Develop the regions that the studies formed. This is the work that needs to be done. They need to be martyrs if need be. Let the foreign bishops recognize the reality created here in their own time. The Unified Church in the USA will not be given from abroad. It needs to be implemented here and now. The bishops just need to do the work they are charged to do. God is on their side.
Why now? There already exists an autocephalous church in North America- the OCA. Extend recognition to it, append other churches to it as ethnic vicariates if needed, and merge all other church bodies into it.
“Ethnic “vicariates” of the OCA is not the answer.
The OCA is part of the Assembly of Bishops (AOB) whose mandate is to bring the Church in America into “canonical order.” Canonical order means one autocephalous Church under a single synod in the territory of the US, with one bishop assigned to each geographic territory/diocese.
OCL’s Declaration for Orthodox Christian Unity in America is addressed to the AOB, which is the body that is responsible for accomplishing the task assigned to it. The Declaration is the vehicle for convincing the Bishops that the laity will support them in doing their job.
The bishops and clergy are not preaching, teaching and encouraging the laity to speak out on this issue.
OCL has been the primary teacher and advocate for unity and proper canonical order of the Church in North America.
Informally, we hear: “This is not an issue the laity are interested in.”
This begs the question: How would the laity show their interest if their priests and bishops are silent? The clergy are reluctant to speak out. They say to the laity: “You do it. We cannot speak unless our bishops give us permission”.
So, what about the bishops who are supposed to “rightly teach the word of (God’s) truth?” They know the “truth” of the matter.
Why have they not acted? Do they need the permission of the foreign synods that appointed and might remove them? Why is that permission not forthcoming if all of the Mother Churches agreed to establish the Assembly and charge it with bringing the Church in North America into canonical order?
The followers of this website who agree with OCL’s Declaration should consider doing two things:
First, encourage everyone you know to sign the Declaration; and
Second, contact your bishop and tell him you support the unification of the Church in North America as a single, united autocephalous Church.
Please understand, back in the 1960’s some 60+ years ago, ALL the canonical bishops created SCOBA to work together and to bring about canonical order for all the churches in North America. Fr. Alexander Schmemann was asked to help in this endeavor and sdvise them. The vision was to form an AUTOCEPHALOUS Orthodox Church in America where all the canonical bishops would sit in synod with an elected bishop to lead. ALL THE SCOBA BISHOPS AGREED TO THIS. The Metropolia (daughter of the Russian Orthodox Church) had been operating independently (autonomously) since the Russian Revolution per directive of Pat. Tikhon. So, Fr. Schmemann wanted to also solidify the Metropolia’s situation. He went first to Constantinople to try and find support and he was rejected and told to go to Moscow. Fr. Schmemann did go to Moscow and was able to obtain a Tomos of AUTOCEPHALY for the Metropolia. The OCA came into existence in 1970. Now, the Canons of the Orthodox Church clearly state, that when an AUTOCEPHALOUS Orthodox Church is formed in a territory, ALL churches are to unify under it. Fr. Schmemann reported his good news to SCOBA. The Romanians joined the OCA, the Bulgarians, the Albanians, etc. Archbishop Iakovos was offered to be the head of the OCA. After severe opposition from Istanbul, + Iakovos refused and from overseas, many things were written saying the new OCA was non-canonical. Therefore, both + Iakovos & + Philip reneged on joining the OCA. + Iakovos was forcefully retired and all the Greek bishops were stripped of their independence and forced to report directly to Istanbul. Istanbul then insisted that SCOBA be dissolved and replaced by the Assembly of Bishops where foreign bishops maintained control over their churches in America. THE FOREIGN BISHOPS DESTROYED SCOBA’S ORIGINAL INTENTION FOR A UNITED ORTHODOX CHURCH IN AMERICA!
Ok, Nikolai,
For the sake of moving forward I accept everything you say to be true. What then?
Re-litigating what happened before and after SCOBA is not forward-looking.
All the Mother Churches agreed in Chambesy to the creation of the Assemblies of Bishops. Their mandate is to bring the Church in this territory into canonical order. That means one, united, autocephalous Church in this territory.
The OCA bishops are a part of the Assembly. They appear to be willing to join with the others in the Assembly as part of an Autocephalous Orthodox Church in North America. Clearly they will not, and should not, surrender their own autocephaly to be part of an “autonomous” Church under the EP.
The OCA is not the problem. Its participation in the Assembly signals its willingness to be part of the solution.
Do you have a viable alternative to lobbying the Assembly to act? OCL’s Declaration is the only organized effort to convince the Assembly to unite and move forward. Three Hierarchs of the OCA were among the first signers of the Declaration. I would hope that every priest and lay person in the OCA would add their names as well. I would also hope that every member of the Antiochian Archdiocese, clergy and laity alike, who share the vision of the late Metropolitan Philip of blessed memory will also add their names.
It is a new year. Time to kick-start the Declaration and convince the AOB that the time has come for them to act.
What happened at Chambesy was a total Greek thing and FOREIGN BISHOP thing. It wasn’t rooted in SELF-DETERMINATION of the Orthodox Churches in America. The Assembly is a huge step backward from autocephaly – foreign bishops controlling America’s Orthodox – NON-CANONICAL! The Assembly can’t guide American Orthodoxy into anything. Those really wanting unity and autocephaly must TAKE it. Foreign bishops won’t release their “cash cows.” Since 1970, chaos created by foreign bishops!
“The Assembly can’t guide American Orthodoxy into anything. Those really wanting unity and autocephaly must TAKE it.”
Ok, Nikolai, a few questions:
1. If the Assembly can’t guide American Orthodoxy, who can?
2. What is your plan for uniting and TAKING autocephaly?
3. Didn’t all of the autocephalous Churches, not only the “Greek,” agree to the Chambesy documents?
1) ALL the bishops need to sign a document of intent to either join the OCA or formulate an autocephalous church where the OCA will also join. Set up with a council of bishops and one ELECTED by the bishops to lead.
2) As said above, ALL THE BISHOPS must sign and move forward. THIS IS CANONICAL!
3) Chambesy was organized and led by the Greeks. Even the Russians weren’t totally on board. The OCA had a representative, but only observed.