Author:
The most difficult thing in Orthodoxy is living in a non-Orthodox country
Рассказ православного индонезийца Сергия Гифалдо
Суббота. В большом доме по улице Кэртаджая индонезийского города Сурабая многолюдно. Все собрались на кухне – самой восточной части здания. За несколько часов там предстоит сделать из столовой святая святых каждого православного храма – алтарь. Вот священник бережно ставит специальный стол, накрывает индитией, сверху кладёт антиминс и Евангелие, ставит деревянный крест, зажигает свечи. Слева от Священного Писания – икона Богородицы, справа – Спасителя. Это главная часть алтаря – святой престол. Помогает священнику двадцатилетний пономарь Сергий Гифалдо. Он подготавливает кадило, складывает богослужебные облачения, протирает иконы. Через несколько часов здесь будут встречать Светлое Воскресение Христово!
Гералдио Лау Гефалдо родился и вырос в Индонезии в городе Сурабая, в семье протестантов. В 16 лет принял Святое Крещение с именем Сергий, в честь преподобного Сергия Радонежского. Православие стало для него конечной точкой в духовном поиске. Будучи школьником, он кем только себя ни называл: оккультистом, буддистом, индуистом.
Сейчас Сергию Гефалдо 20 лет, и он пономарь в домовом храме Святителя Ионы Манчжурского в индонезийском городе Сурабая. Его рассказ будет о том, как православные индонезийцы встречают самый главный праздник христиан – Воскресение Христово.
Современная православная миссия в городе Сурабая началась в 2007-м году. Город этот портовый, находится на восточном побережье острова Явы. Это важный экономический центр, здесь проживает более трёх миллионов человек. Практически всё население – мусульмане (90%), остальные – католики, протестанты, буддисты, индуисты. Построить православную церковь в нашей стране очень сложно. Во-первых, дорогая земля. Во-вторых, нужно собрать много документов и получить подписи как минимум 60 человек, живущих в этом районе, что практически нереально. Поэтому все храмы – домовые, и, к сожалению, о них мало кому известно.
Приход Святителя Ионы Манчжурского – единственный православный приход в городе Сурабая. И сегодня мы переживаем не самый лучший период. Раньше богослужения проходили в домовом храме, он располагался в большом помещении, которое предоставил в безвозмездное пользование один из наших прихожан. Там было всё, что есть в православных храмах: иконостас, алтарь, царские врата, амвон, клиросы, солея, большое пространство для прихожан. К сожалению, пандемия изменила наш привычный уклад. И в апреле прошлого года нам пришлось оттуда съехать. Настоятель храма – отец Кирилл – предложил свой дом для проведения богослужений. Теперь наша община собирается всего один раз в неделю, на воскресную литургию. И каждый раз мы из столовой делаем церковь: сначала тщательно убираем помещение, моем полы, вытираем пыль, выносим всё лишнее. Затем собираем святой алтарь, ставим иконы, свечи. В центре алтаря располагаем престол – четырехугольный стол, освященный и накрытый индитией. Собирает престол всегда отец Кирилл. Это самое священное место каждого храма, место особенного присутствия Божественной Славы.
В этом году приготовления к праздничному Пасхальному богослужению мы начали в субботу утром. Когда от кухни не осталось и следа, кроме холодильника в дальнем углу, мы облачились. Священник произнёс возглас, которым символизировал начало богослужения. Людей было много – 30 человек, из них чуть меньше половины – оглашённые. Это молодёжь – студенты и только-только закончившие вуз. У нас так заведено, что недавно пришедшие в храм в течение года проходят катехизацию, активно посещают богослужения, и только потом принимают таинство Крещения.
Во время Пасхального богослужения мы не можем выйти на полноценный крестный ход, так как нельзя привлекать внимание других людей на улице. Поэтому мы символически торжественно идём по кругу в помещении. К сожалению, мы не поём и Пасхальный канон. У нас пока нет его перевода на индонезийский язык.
Тропарь Пасхи поём три раза – на индонезийском, церковнославянском, греческом языках. Есть у нас вариант и на яванском. В Индонезии много диалектов, общий язык – индонезийский, а вот на острове Мадура говорят по-мадурски, на Бали – по-балийски, в Джакарте – бетавийский язык, в Бандуми, западная часть Явы, – сунданский язык. На восточной части острова, где мы, – яванский язык. Пасхальный тропарь на яванском мы пели впервые в этом году. Я заранее подготовился – нашёл в Интернете текст, перевёл его, распечатал ноты и показал всем. А хор у нас – это наши прихожане. Евангелие мы читали на 7 языках – индонезийском, яванском, церковнославянском, греческом, латинском, французском и нидерландском.
У прихожан одежда на Пасху всегда праздничная: мужчины обязательно в рубашке из батика. Батик – это ручная роспись по ткани специальными красками и составами. В переводе с индонезийского «батик» – «капля воска». Это специальная техника росписи, которую придумали индонезийцы. В 2009-м году ЮНЕСКО внесла батик в Список шедевров человеческого наследия.
Женщины очень редко надевают платья и юбки, даже в храм. Чаще всего их одежда – это рубашка или блуза из батика и джинсы, на голове платок.
Традиция красить яйца на Пасху есть и у нас. Мы используем два цвета – красный и зелёный – или просто оставляем их белыми. Рисуем крест и пишем «ХВ». А ещё печём куличи, все ингредиенты в Индонезии есть.
Пасха – это шанс для людей собраться вместе. На Пасху приходит чувство тихого мира, которую нам даёт радость Светлого Воскресения Христова!
Обычно после Пасхальной Литургии св. Иоанна Златоуста мы собираемся на трапезу. Так было и в этом году. Мы заранее обговорили, кто и что принесёт. У нас есть яванская пословица: «Если мы не едим рис, значит, мы совсем ничего не едим». Мы употребляем рис со всеми блюдами, любим рыбу и шашлык из баранины.
По сравнению с храмами в России наше богослужение пока неполное. Нам не хватает перевода текстов на индонезийский язык. Для меня самое трудное в Православии – жить в неправославной стране. В Индонезии 6 признанных религий: ислам, протестантизм, католицизм, индуизм, буддизм и конфуцианство. Я верю, что если у нас будет большой храм в Сурабае, то число верных быстро вырастет. Тогда и Православие станет официальной религией, мне очень этого хочется!
Гералдио Лау Гефалдо
Беседовала Ева Калашник
Meetings with the Orthodox os South-East Asia – truely a first-christian moment
The Patriarchal Exarchate of South-East Asia was formed in December 2018 and unites four dioceses
located in 13 countries of the region. Peculiarities of ministering to the peoples for whom Orthodoxy is
exotic, how Pascha was celebrated with epidemic restrictions, and why Papua New Guinea recognized
itself as a Christian country – this is what the Patriarchal Exarch of South-East Asia, Metropolitan Sergiy of Singapore and South-East Asia has shared with Interfax-Religion about.
– How was Pascha celebrated in South-East Asia? The epidemiological situation in the region is not so good. Were the churches open?
– Paschal services in the countries of the Patriarchal Exarchate of South-East Asia were performed in the same way as in all the churches of the Russian Orthodox Church, according to the typicon and in compliance with the prescribed measures, which take into account the epidemiological situation in each specific region. A number of countries have partially introduced a lockdown. For example, in Cambodia, it is forbidden to move between areas, and in Thailand, a common traditional meal after the festive service was cancelled. Many parishes had a pre-registration for services so that the number of parishioners in the church did not exceed the recommended number.
Among the differences between the celebration of Pascha in the countries of South-East Asia versus Russia are the widespread hot climate and high humidity. But the main thing is that the churches were open, and we had the opportunity to glorify the Risen Creator and to perform the statutory Lenten services as well as the joyful services of the first Paschal days.
– The exarchate includes the territories of several states. What is the total number of Orthodox Christians in the Exarchate?
– Almost a billion people live in South-East Asia, but we need to understand that the absolute majority of them are followers of religions traditional for each country. We respect the centuries-old cultural, historical, and religious traditions of the peoples of the countries that fall under the pastoral responsibility of the Patriarchal Exarchate. Our ministry here was organized primarily for the Orthodox believers from the countries of the canonical territory of the Russian Orthodox Church who, due to their occupation, found themselves far from home and were deprived of the opportunity to attend church and participate in its sacraments.
The exarchate itself is by no means a new church formation of the Russian Orthodox Church in Asia. The emergence and spread of Orthodoxy in the Asia-Pacific region is largely associated with the development of Siberia and the Far East in the 17th century and the establishment of trade and diplomatic relations between Russia and China, Korea, and Japan.
In 1713, the Holy Synod established the Russian Ecclesiastical Mission in China. The mission in Japan was established in 1870, and a century later, the Japanese Orthodox Church created by the efforts of Russian missionaries received its autonomy – an independent church existing within the Moscow Patriarchate. The Orthodox mission in Korea officially appeared in 1897, but the Russian Church began enlightening Koreans back in the 1850s. In the thirties of the last century in the Philippines, on the basis of the appeal of the Russian diaspora in Manila, a parish was created in honour of the Iveron Icon of the Mother of God. At the same time, the first Russian Orthodox parish in Indonesia appeared on the island of Java. The various presence of the Russian church in Asia was united under the East Asian Exarchate created by the decree of Patriarch Alexy I in 1946. For historical and political reasons, the activity of the exarchate was terminated in 1954.
Therefore, the emergence of the Patriarchal Exarchate of South-East Asia, which currently includes more than 70 Orthodox parishes located in 13 countries of South-East Asia, is a continuation of the works of our predecessors, the revival of the activities of the once existing church structures, and the restoration of historical justice.
– One of the new missionary directions has been the work in Papua New Guinea. How do the Papuans celebrate Pascha and what kind of missionary work is now being done on the island?
– Not so long ago, the country’s executive council has taken the decision to officially declare the country to be a Christian one. The preamble to the Constitution states that Papua New Guinea is based on “cultural heritage and Christianity.” The missionary work in Papua New Guinea has been renewed. The Russian Orthodox mission is returning to the place where our compatriots, such as Nikolai Nikolaevich Miklukho-Maclay, the famous Russian traveller and explorer, have already stepped in.
On August 25, 2020, the Holy Synod of the Russian Orthodox Church took the decision to include Papua New Guinea and East Timor into the Diocese of Singapore. Several Orthodox parishes were opened there, and in the autumn of the same year, the first Orthodox Christian was baptized. I am planning to personally visit the parishes as soon as the quarantine measures are relaxed.
– How did the inhabitants of the region observe Great Lent? Probably, it is easier for them to fast because they traditionally do not eat meat, and their diet contains a lot of fruits and vegetables. How is the lenten menu in those regions different from the non-lenten one?
– Local residents observe Great Lent the same way as all other believers of the Russian Orthodox Church. Of course, a variety of food and abundance of fruit and vegetables make it easier for the faithful in the countries of the exarchate to observe the restrictions in food, but we should not forget that Great Lent is first of all a spiritual effort and a time when believers pay special attention to the struggle with their passions and sins in order to acquire the virtues.
– What struck you most when you first came to the South-East Asia region?
– I was struck by the people and their sincere interest in Christ and in the pure Christian faith. My first impression of visiting the local Orthodox communities is hard to describe. Most of the churches are just bamboo chapels or rented rooms in private homes. I saw the eyes of the people who had never visited a traditional Orthodox church, had never heard the singing of an Orthodox choir, but who were happy to welcome Orthodox clergy in their small parishes. Those were very special meetings – truly a first-Christian moment. The local Orthodox communities had repeatedly asked to send them priests for their pastoral care in the region. [In Russia] We are so accustomed to many things related, for example, to divine services, that we are not surprised by anything, but here people who have found Christ sometimes radically change their lives, and they are sincerely and eagerly interested in everything Orthodox, in particular, even the aesthetics of divine services.
– What are the plans of the exarchate? Which directions in the missionary service do you consider to be the priorities?
– Among the projects of the exarchate, we pay special attention to social ministry. This activity is particularly well-developed in the Philippines, but there is a demand for it in almost all the countries of the region. The Diocese of the Philippines and Vietnam has established a Department of Charity & Social Ministries, which provides food and vitamins to children from low-income families on a weekly basis. The ministry is headed by the Orthodox priest David Grubbs. Last year, more than 3,000 families received food packages, personal care and school supplies, and over 20,000 meals a month were distributed through the child-feeding program. Humanitarian aid is also provided to the local residents who have lost their jobs since the pandemic began and have not been employed yet. The Philippines is prone to natural disasters, earthquakes and floods, and people lose not only their jobs, but also a roof over their heads. Moreover, our parishes are trying to help not only Orthodox Christians, but everyone who asks for help.
We continue the saving ministry of our Mother Church and are grateful to God for the opportunity to fulfil the Gospel commandment that our Lord Jesus Christ gave to His disciples on the eve of His Ascension: “Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost” (Matt. 28: 19-20).
Almost immediately after the establishment of the parish of Blessed Matrona of Moscow in Davao, the need arose in the Philippines to organize an educational and training centre for the local Orthodox priests. At this centre, young people also learn musical notation and the basics of the Orthodox faith. There are also Orthodox pastoral courses in the Thai diocese on the island of Phuket. As a result of the labours of the priests and teachers of those schools, a number of Orthodox youth from Indonesia, the Philippines, Thailand, and Korea were admitted to the theological schools of the Russian Orthodox Church. We hope that in the future, having become worthy shepherds, they will continue our common mission and convey the pure teaching about Christ, preach the unchanged apostolic faith among the wonderful and peace-loving peoples of all the countries of South-East Asia. There is objectively a lack of priests in the countries of the exarchate, so the words of the Saviour “The harvest truly is plenteous, but the labourers are few;” (Matt. 9: 37) are relevant to us as never before.
Through our ministry, we convey to people, first of all, that the Orthodox faith is a preaching of kindness, peace, love, and mutual help. Christ once addressed His disciples: “A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another. By this shall all men know that ye are my disciples, if ye have love one to another” (John 13: 34-35). The fulfilment of this commandment is the priority of our ministry.
Metropolitan Sergiy of Singapore and South-East Asia
Source: Interfax-religion
«How the search for the true Church LED an Indonesian to Orthodoxy and the priesthood»
A talk with Priest Theodore Trianto
Priest Theodore Trianto is the rector of the Church of St. Cosmas of Aetolia in the city of Malang (Indonesia). Malang is one of the largest cities on Java, with a population of over 1.2 million. We talked with Fr. Theodore about his life, his search for the true Church and baptism, and the first years of his priestly ministry.
— Fr. Theodore, when and how did you have your first personal encounter with the Lord?
— I can tell you the story of how I discovered the Orthodox Church. Ever since high school I had been asking the same question: “Why are there so many Churches, especially in Indonesia, and why can’t these Churches live in harmony with each other?” I grew up in a place where most of the population are Protestants. My friends believed that the original Church was the Roman Catholic Church—we had no other knowledge. I once heard from colleagues that there were already 33,000 denominations. “But why don’t these Churches unite?” I didn’t know the answer and continued to seek the truth. In my circle of friends from the Protestant churches we discussed and debated, and I kept asking everyone: “Where is the real Church? If before there was one Church, how did it happen that now there are so many?”
More and more often we came to the conclusion that it was a consequence of differences in teaching and ways of thinking. I even began to think that the original Church was the Catholic Church, until one day I found an article on the internet saying that up to 1054, the Church was one. And then I first learned about the Orthodox Church. At first I was confused, but after further discussion I realized that the Orthodox Church doesn’t belong to the Protestant or Catholic world. It’s different. “It appears that this is the true Church, isn’t it?” I asked myself. And a positive answer was not long in coming.
— Where did you look for information?
— All the information that I used was found online as I had no other sources. Never before had I met an Orthodox priest or layman. I decided to find Orthodox communities in my city through Facebook. So I met Philip (Damian in Baptism) who answered me that there was an Orthodox community in Malang, and gave me its address. So, I met the family of Gregory—now a parishioner of our church and at that time the only baptized layman in Malang. The first time I went there with my son and met with Philip, Gregory’s family, and Fr. Irenaeus. Back then, services were celebrated in a small room because not everyone who lived in that house was Orthodox. The family of Gregory and Anastasia recently moved to Malang. Gregory himself was baptized in the city of Surakarta. He and his wife were under the spiritual care of Fr. Irenaeus from Gresik and Fr. Cyril (Kirill) from Surabaya [Surabaya and Gresik are cities on Java, Indonesia.—Ed.]. That meeting had an influence on me, so I became a catechumen in 2010, and for two years I studied the basics of Orthodoxy.
For many years I couldn’t find answers to my questions, but at that moment I hoped to learn more about everything. I met with Fr. Irenaeus, and I asked him questions about the Holy Scriptures, the teaching and history of the Church. I had a lot of personal questions that I had never asked anyone before. It was important for me to find out answers to my questions before being baptized.
— What were the questions that brought you to the Orthodox Church?
—I have always been convinced that the true Church must exist and all the existing Churches must have a traceable lineage. I learned that the Orthodox Church has an unbroken connection with the early Church of the first centuries. I was surprised that the Virgin Mary was constantly mentioned in the texts of the New Testament; however, her veneration is not supported by the Protestant Church. The origins of their (Protestant) churches can be traced back to individuals. Especially the “charismatic” churches—we know when and by whom these “churches” were founded.
Of course, I had never seen an example of an Orthodox church or an Orthodox service here in Malang—I had only seen it online. After watching a video about the early Church I realized that what I was doing outside the Orthodox Church was not the real Church. There was no link with the apostles, there was only the Bible, which we interpreted freely.
But the Church isn’t built exclusively on the Holy Scriptures; it is based, among other things, on the teachings of the apostles and the prophets. The biggest problem was that my family rejected these arguments. My fellow preachers from the Protestant church thought that I had joined a cult. They said that the teaching I had begun to follow was heretical.
In 2012, Fr. Irenaeus baptized me, and I became the first to be baptized in Malang. In Holy Baptism I was named in honor of St. Theodore the Varangian of Kiev, who with his son, St. John, are regarded as the first martyrs of Rus’. In the years after that event my friends actively converted to Orthodoxy. Then my wife and son were baptized. But my other relatives rejected my baptism.
— How did your wife and son decide to get baptized? And how did your parents react to your decision?
— My parents had passed away before I was baptized. My father died in 2011. And my older and younger brothers and sisters still refuse to convert to Orthodoxy. My mother-in-law has not yet recognized her daughter’s Baptism. We can say that they just tolerate us and don’t think about many aspects. For them the Orthodox are like Catholics.
I was baptized with my son in 2012. He was little at the time, in the second grade. I always took him with me to the Liturgy. He also attended catechism classes for children held by Fr. Irenaeus. My wife was baptized a year later secretly—to prevent her parents from learning about it. We had a long “struggle” with my wife’s parents. The situation was aggravated when, two years after my wife’s Baptism, her parents were told somewhere that for Protestants to become Orthodox is like changing their religion. My wife’s parents were at first saddened by that news, but gradually accepted our choice. Once they even attended an Orthodox Liturgy, but they are still not ready to embrace the Orthodox faith.
— Do you remember the moment when you decided to become a priest?
— After my baptism, the Orthodox community in Malang grew rapidly over the next few years—perhaps faster than elsewhere. At that time thirty people became part of the community, and I was one of them. I began to read the Typika every Sunday, and Vespers on Wednesdays and Saturdays. Our city is far from Surabaya and from Gresik, and priests came to Malang twice a month. We laymen felt that that was not enough. We wanted better pastoral care. There were parishioners in the Malang Orthodox church, but there was no resident priest.
We prayed for our community to have a priest. Then I was asked to become a priest and serve permanently in Malang. Fr. Cyril asked me how long I would continue reading only the Typika. For six years we mostly read the Typika alone, and only priests from other cities could celebrate the Liturgy. I still had doubts: “Will I be able to serve? Can I really take on this responsibility?”
I was ordained deacon in Surakarta on February 10, 2018, and the next day I was ordained priest by Vladyka George of Canberra [Schaefer; Bishop of Canberra, Vicar of the Australian and New Zealand Diocese of the Russian Orthodox Church Outside of Russia.—Ed.]. The first days after ordination were difficult for me.
— Why? What happened?
— At that time, I was the youngest priest, and I had many difficulties. Back then I still had very little knowledge, but the Lord performed many miracles as a consolation. It helped me move on. I experienced a special feeling when I was being ordained, and this made me go on with my ministry. I felt that I couldn’t do much, that I didn’t have knowledge, but the Lord gave me strength.
Six months after my ordination I went to Russia, and met Vladyka Sergius [now Metropolitan of Singapore and Southeast Asia.—Ed.] for the first time. I received the blessing of His Holiness Patriarch Kirill, who blessed me along with Orthodox believers and the Orthodox Church in Indonesia. And at the St. Alexander Nevsky Lavra of St. Petersburg I was given a prosphora, which I keep to this day. Surprisingly, the prosphora is fresh—nothing happened to it, no changes since 2018!
When I was about to be ordained, I wondered, “How will I serve?” Because I and those who were ordained in 2018 hadn’t been trained to celebrate services. At first, I didn’t understand services. Immediately after my ordination I was shown how to do the Proskomidia, and a week after ordination I was preparing to celebrate my first Divine Liturgy. I was very worried about my lack of knowledge. I literally felt like a soldier who had not been trained but who had to begin military duty. Later, over the years, I met with Fr. Pitirim [now Bishop of Jakarta, Vicar of the Singapore Diocese.—Ed.] here in Indonesia. I also served several Liturgies with senior priests, and finally learned very much.
— Did you have to quit your job to serve in the church?
— I thought that I would quit my job when our community was ready. But we still rent a place for our parish, and it is not cheap. I work to support the parish. Everything is different here from in Russia, where all parishes are well arranged. Here we have to rent premises. And if I quit my job, I won’t be able to provide for my family. Some parishioners believe that my work is a blessing to them. They understand very well that my work is a reality, and I work to sustain the community. I am saving for the church without taking a single cent from donations. All money from the community is used for the mission and church maintenance.
— Tell us some interesting stories from your pastoral practice.
— Last year I baptized three Muslims: one Madurese and two Javanese [residents of the islands of Madura and Java respectively.—Ed.]. Now their names are Cosmas, Demetrius and Stephen. Before that, we had had no Muslims baptized in Malang.
Once, in the first days after my ordination, I experienced a miracle. As I was cutting several prosphora for distribution among the believers after the service, I realized that we wouldn’t have enough for everyone because many people had gathered… But a miracle happened: When we divided the bread and left it in the basket, it didn’t run out immediately, so everyone could take a piece for themselves, and something even remained. I believe that these people were brought here by God Himself.
Some people have amazing stories to share. Some said that they wanted to be under my spiritual care. To be honest, I didn’t even dare tell other people about it because it is somehow strange and subjective, and I cannot understand whether it is right or not for such a desire to appear. I had never taught them; we hadn’t known each other—and suddenly they came to our church! There were other priests, also far away, but nevertheless people were coming here, to this place. They came not only from the city of Malang, but also from Surabaya and other cities, and they came from the island of Madura. I still remember the bread that didn’t run out.
Another case was a real miracle: Once I was tired after the Vigil because our deacon couldn’t serve that day. I was exhausted, and that night I forgot to put oil in the icon lamps, but the next morning I saw that all the icon lamps were full! There was no one in the church who could have done this, because when there are no services, the church is empty and closed. Isn’t this evidence of God’s help?
God is with us in this church not because of me but because He has a plan, and the Orthodox Church must be present in our city.
Daria Kupryakhina spoke with Priest Theodore Yoel
Translation by Dmitry Lapa
Internal Regulations on the Patriarchal Exarchate of Southeast Asia
The document was adopted at the meeting of the Holy Synod on February 26, 2019 (Journal No. 8).
1. The Patriarchal Exarchate of Southeast Asia (hereinafter referred to as the “Exarchate”) is a canonical division of the Russian Orthodox Church, created for the purpose of coordinating the religious and educational, publishing, social, educational and missionary activities of the dioceses and other canonical divisions of the Russian Orthodox Church located in on the territory of the Exarchate and its members.
2. Decisions on the creation or dissolution of the Exarchate, on its name, territorial boundaries and composition of the dioceses included in are made by the Holy Synod of the Russian Orthodox Church (hereinafter the “Holy Synod”) with subsequent approval by the Bishops’ Council of the Russian Orthodox Church (hereinafter – “Bishops’ Cathedral”).
3. The pastoral responsibility of the Exarchate includes the following countries: the Republic of Singapore, the Socialist Republic of Vietnam, the Republic of Indonesia, the Kingdom of Cambodia, the Democratic People’s Republic of Korea, the Republic of Korea, the Lao People’s Democratic Republic, Malaysia, the Republic of the Union of Myanmar, the Republic of the Philippines, the Kingdom of Thailand.
4. The Exarchate carries out its activities in accordance with the sacred canons, the Charter of the Russian Orthodox Church (hereinafter referred to as the “Canonical Charter of the Russian Orthodox Church”), these Regulations, and in in the case of the state registration of the Exarchate as as a legal entity – in accordance with The Charter of the Exarchate.
5. The decisions of the Local Councils of the Russian Orthodox Church, the Councils of Bishops and the Holy Synod are binding on the Exarchate, and also on the dioceses and other canonical subdivisions of the Russian Orthodox Church.
6. The Supreme General Church Court and the Court of the Council of Bishops are for the Exarchate the ecclesiastical courts of the highest instance.
7. The highest church authority in the Exarchate belongs to the Synod of the Patriarchal Exarchate of Southeast Asia (hereinafter – the “Exarchate Synod”), headed by the Metropolitan of Singapore and Southeast Asia, the Patriarchal Exarch of Southeast Asia (hereinafter – the “Exarch”), and consisting of diocesan bishops of the dioceses of the Exarchate. The vicar bishop of the diocese of the Exarchate may, at the invitation of the Exarch, participate in the session of the Synod with the right of an advisory vote.
8. The Holy Synod may decide on state registration of the Exarchate.
9. The Regulations on the Exarchate and the Statutes of the Exarchate are adopted by the Holy Synod and approved by the Patriarch of Moscow and All Russia (hereinafter —“the Patriarch”).
10. Synod of the Exarchate:
a. submits for consideration of the Holy Synod and approval of the Patriarch the draft charters of the dioceses of the Exarchate, and also changes (additions) to
b. ensures the unity of the Exarchate with the Russian Orthodox Church;
v. on on the proposal of the Exarchate, elects the secretary of the Synod of the Exarchate from among the bishops of the Exarchate, and the duties of the secretary of the Synod may be temporarily assigned to the Exarchate himself;
g. submits, in accordance with the established procedure, for consideration by the Holy Synod, proposals on glorification to local veneration or on general church glorification of ascetics of piety who labored on the territory of the Exarchate;
d. establishes general governing bodies of the Exarchate, appoints their leaders and considers annual reports on their activities;
e. approves the Regulations on the Church Court of the Exarchate, corresponding to the Regulations on the Church Court of the Russian Orthodox Church;
w. elects members of the Church Court of the Exarchate with a fixed term of office;
s. approves the decisions of the Church Court of the Exarchate in cases provided for by the Regulations on the Church Court of the Exarchate;
and. can perform the functions of the Churchcourt of the Exarchate in the absence of a sufficient number of bishops in the Exarchate for election to the composition of the Church Court of the Exarchate;
k. in contact with the Department for External Church Relations of the Moscow Patriarchate, resolves issues of interfaith and interreligious relations, and also interaction with state authorities on the territory of the Exarchate;
l. establishes the award system of the Exarchate, corresponding to the award system established in the Russian Orthodox Church;
m. submits for approval by the Holy Synod the candidates for rectors of theological educational institutions, abbots (abbesses) of monasteries of the dioceses of the Exarchate, proposed by their diocesan bishops; such submissions are considered by the Holy Synod, taking into account the opinion of the Office of the Moscow Patriarchate for foreign institutions;
n. in in the event of state registration of the Exarchate as as a legal entity, submits for approval of the Patriarch the order of possession, use and disposition of the property of the Exarchate;
Fr. establishes legal entities and liquidates
p. appoints and dismisses members of the Exarchate Audit Commission;
r. resolves other matters related to internal and exarchate activities;
s. can address messages to clergy and laity of the entire Exarchate.
11. Meetings of the Synod of the Exarchate are held as as necessary, but not less than once in six months. The Synod of the Exarchate is authorized to make decisions with the participation of at least 2/3 of its members in the session of the Synod. Decisions of the Synod of the Exarchate are taken by a majority vote of the members present. In case of equality of votes, the vote of the chairman is decisive.
12. The journals of the Synod of the Exarchate are signed by all its members, submitted to the Holy Synod and approved by the Patriarch.
13. The exarch is elected by the Holy Synod and appointed by the Patriarchal Decree.
14. The exarch is the diocesan bishop of the Diocese of Singapore and heads the administration of the Exarchate on the basis of the canons, the Charter of the Russian Orthodox Church, these Regulations and the Charter of the Exarchate.
15. The Exarch, consulting in cases requiring it with the Department for External Church Relations of the Moscow Patriarchate or with the Office of the Moscow Patriarchate for Foreign Institutions:
a. convenes the Synod of the Exarchate and presides its meetings;
b. represents the Exarchate without a power of attorney in relations with state authorities, citizens and legal entities on the territory of the Exarchate and outside
in. exercises executive and administrative powers to manage the institutions of the Exarchate;
g. issues decrees on the appointment of persons assigned to positions by the Synod of the Exarchate;
d. has supervision over the implementation by the diocesan bishops of the Exarchate of the decisions of the Local and Bishops’ Councils, the Holy Synod and the Synod of the Exarchate and, in cases of improper execution of such decisions, makes a fraternal suggestion, if ignored, it can bring the issue to the consideration of the Synod of the Exarchate, and then report the situation to the Patriarch;
e. teaches fraternal advice to the bishops of the Exarchate regarding the management of dioceses and private life;
w. accepts complaints against decisions or actions of the bishops of the Exarchate and considers such complaints without formal ecclesiastical legal proceedings, independently or jointly with the Synod of the Exarchate; in case of impossibility to reconcile the parties or otherwise resolve the issue to satisfaction of the parties – sends the case to consideration of the Patriarch with attachment of his opinion or the opinion of the Synod of the Exarchate;
s. accepts appeals against the decisions of the diocesescourts of the dioceses of the Exarchate and directs the consideration of the Church Court of the Exarchate;
and. transmits to the Holy Synod with its response the petitions of the diocesan bishops of the Exarchate for the opening of new parishes and monasteries; such petitions are considered taking into account the opinion of the Office of the Moscow Patriarchate for foreign institutions;
to. transmits to the Patriarch and the Holy Synod with its withdrawal the petition of the diocesan hierarchs of the Exarchate for sending clerics from their dioceses of the canonical territory of the Russian Orthodox Church to their dioceses; such petitions are considered taking into account the opinion of the Office of the Moscow Patriarchate for foreign institutions;
Note:
The business trip of a cleric from the diocese of the canonical territory of the Russian Orthodox Church to the diocese of the Exarchate is carried out by the decision of the Holy Synod, which also decides on the end of such a business trip;
transition with sending a letter of leave of a cleric from the diocese of the canonical territory of the Russian Orthodox Church to the diocese of the Exarchate is carried out with the consent of the hierarchs of both dioceses and the written blessing of the Patriarch;
l. forwards to the Patriarch with his withdrawal the petitions of the diocesan bishops of the Exarchate for awarding clerics; such petitions are considered taking into account the opinion of the Office of the Moscow Patriarchate for foreign institutions;
m. receives from diocesan bishops of the Exarchate copies of annual reports, including financial ones, sent to the name of the Patriarch, as well as copies of resolutions of the Patriarch superimposed on such reports;
n. receives in notifying order from diocesan bishops of the Exarchate information about their scheduled trips outside their dioceses;
about. receives in a notification order from diocesan bishops of the Exarchate information about upcoming visits to their dioceses by other bishops of the Russian Orthodox Church, and also by bishops of other Local Orthodox Churches;
p. has the right to visit, in necessary cases, all the dioceses of the Exarchate;
r. can address messages to clergy and laity of the entire Exarchate;
s. resolves other issues in accordance with the norms of canon law of the Orthodox Church and the present Regulations.
16. The name of the Exarch is raised in all churches of the Exarchate after the name of the Patriarch in the following formulation: “Our Lord, His Eminence, Metropolitan of Singapore and Southeast Asia, Patriarchal Exarch of Southeast Asia.”
17. The exarch has the right of liturgical and protocol primacy over the hierarchs of the Exarchate, and also to sit on the high place in all churches of the Exarchate.
18. Diocesan and vicar bishops of the Exarchate are elected and appointed by the Holy Synod.
19. Decisions on the formation or abolition of dioceses included in the Exarchate, and determining their territorial boundaries are taken by the Holy Synod with subsequent approval by the Council of Bishops.
20. The structure of the Exarchate includes the dioceses: Singapore (Republic of Singapore, Malaysia and the Republic of Indonesia), Korea (Democratic People’s Republic of Korea and the Republic of Korea), Thailand (Kingdom of Thailand, Kingdom of Cambodia, Lao People’s Democratic Republic and the Republic of the Union of Myanmar ), Philippine-Vietnamese (Republic of the Philippines and the Socialist Republic of Vietnam). This list of canonical divisions changes when other dioceses are formed or included in the Exarchate by the decision of the Holy Synod.
21. The Exarchate receives the Holy Chrism from the Patriarch of Moscow and All Russia.
August 26, 2020, with the blessing of His Holiness Patriarch Kirill of Moscow and All Russia, Metropolitan Dionisy of the Resurrection, head of the Moscow Patriarchate, at service in Savior-PreAt the Obrazhensky Church of the Novospassky Stauropegial Monastery in Moscow, he elevated to the rank of Archimandrite Hieromonk Pitirim (Dondenko).
At the meeting of the Holy Synod held the day before, a report was heard from Metropolitan Sergius of Singapore and Southeast Asia, head of the Patriarchal Exarchate of Southeast Asia, on the appointment of a vicar bishop to the Diocese of Singapore (journal No. 56).< /p>
The members of the Synod decided to elect Hieromonk Pitirim (Dondenko), a cleric of the Diocese of Singapore, as a vicar of the Diocese of Singapore with the title “Jakarta”.
“Orthodox Liturgy is like nothing else”
Conversation with an Orthodox Chinese about his path to Orthodoxy
Joshua is a Chinese who recently joined the Orthodox Church, becoming a parishioner of the Dormition Parish of the Moscow Patriarchate in Singapore. Despite his youth and Protestant roots, Joshua made his transition not immediately and completely consciously, which is what his story is about.
— Hi Joshua! We would like to congratulate you on your recent Chrismation! May God grant you many years! We would like you to first introduce yourself, what is your occupation and some little background information about yourself?
— Thank you very much! I am a Malaysian-born Chinese currently living in Singapore and working in the corporate communications industry. I was born and raised in a Methodist church, then attended Anglican and other Protestant churches. I also explored the Roman Catholic church. I enjoyed learning about God from a young age, and one of my favourite authors, the English writer C.S. Lewis, played a very big role in influencing how I think about God and about faith. Only later on did I realise that many of his ideas were very Orthodox, and prepared me to recognise the truth when I encountered it in Orthodoxy.
— How did you come to the knowledge of our parish, The Dormition of the Theotokos and most importantly how did you come to the knowledge of Orthodoxy?
— I had a friend in university who was Orthodox who introduced me to the faith and who invited me to church. Before this, I knew almost nothing about it. Thanks to my friend, I read some books and articles about Orthodoxy and became more interested in the faith, but did not take it further. On Meatfare Sunday before Great Lent of 2020, I decided to go to church again, and that was the first time I came to Holy Dormition. There, I met friendly people who spoke to me about faith. But it was the liturgy that kept me coming back. It was beautiful and did not feel like any other church service I had been to. So I kept coming to church, and reading more about Orthodoxy, and speaking to people (including Vladyka Pitirim) about my questions. Finally, one week before Nativity 2021, I decided to be chrismated into the Church.
— Interesting! So you have attended many churches, so of all of them why Orthodoxy? There are many times that we fast and we have strict dietary restrictions. What was the Turning point in your life? Was there any noteworthy change that made you decided to be an Orthodox Christian?
— To be honest, the dietary restrictions were initially quite an obstacle for me! But as I first started attending church during Great Lent, I decided to try and follow them, and found them not as difficult as I’d originally feared (maybe I’m just not that particular about my food).
I wouldn’t say that there was a specific turning-point leading to my conversion, but more a coming together of different factors and the culmination of a process that began years ago. As I read and questioned more about my faith, I developed beliefs and convictions that diverged more and more from what my Protestant friends believed in. For example, I started to question, and eventually rejected, the idea of sola scriptura (the doctrine that the Bible is the only source of authority for Christian belief). And I developed an appreciation for the sacraments, such as baptism and the Holy Eucharist, which most Protestants view as little more than external symbols which are helpful for faith but not essential.
Over time, the beliefs I came to hold made me want to explore more traditional forms of Christianity, such as Roman Catholicism and Orthodoxy. While I learnt much from my time exploring Roman Catholicism, there were some doctrines in it which I found difficult to accept. When I started to learn more about Orthodoxy and to attend Liturgy, on the other hand, it felt like coming home. Here, I did not need to make a mental effort to accept doctrines. Rather, what the Church taught felt true, and in line with what I myself had come to believe. There were questions, of course. But they were of a different kind, and were eventually resolved. And as I’ve mentioned, the liturgy was beautiful, and felt like what worship should be.
There is much more than I can say, and to those currently in the parish, I would love to speak to you more in person if you are interested. The actual process was a lot messier and less rational than what I’ve made it out to be! But in a nutshell, I decided to be Orthodox because I believe that the Church is Orthodox — possessing true doctrine, and true worship.
— Wow Alleluia!! Could you please describe to us reading the interview, what are the differences between Protestant and Roman Catholic services compared to the Divine Liturgy of the Orthodox Church?
— That’s a difficult question to answer! There are many different kinds of services, especially among Protestants, because there are many different kinds of Protestant churches. In general, my impression of a Protestant service is that it is like a disco — sometimes literally, as it can involve a darkened room, flashing lights, and loud, pulsing music! But metaphorically as well, in that you are supposed to come as you are and be your authentic self. It is very informal, and the focus is on being genuine and open before God, and on having a personal connection with Him. (This depends on the church — some are more formal/liturgical than others.) Some Protestant services can feel like a mixture of a concert and a lecture: after singing, the sermon is the central focus, and it can last from 30 minutes to an hour and can sometimes be very academic in nature.
My impression of a Roman Catholic Mass is that it is like a ballroom dance. Everything is very formal and elaborate; there is a set routine that everyone follows; there is a proper place and time to do everything — to stand, to sit, to kneel.
With the Divine Liturgy, however, it feels like neither of the above, but something totally different. There is the feeling of having stepped out of the ordinary routine of things and into a new space. It is like stepping into a river — it is neither formal nor informal. You just become part of the flow.
— Interesting, we understand that the Protestants do not have prayers to the Most Holy Theotokos and the Orthodox Church venerates her greatly, was it a problem for you as you grew up from a Protestant background?
— Being brought up a Protestant, it took me a while to appreciate and venerate the Theotokos. From quite early on, though, I knew that I wanted to cultivate the level of devotion for her that the Church has always held. So I listened to podcasts and read books and articles about her, and prayed for God to help me to view her the way I should. And slowly, as I read and heard the prayers and hymns of the Church (especially ‘It is Truly Meet’), I came to see just how special and holy she is, and the incredible wonder and miracle that is the incarnation of Christ. I am thankful to God for this.
— We also understand that the Orthodox Church here in Singapore is a mission from the Moscow Patriarchate, was there a difficulty for you to understand Church Slavonic? Did you feel any sense of being out of place?
— The first liturgy I attended was half in Slavonic and half in English. I was very attracted by its beauty, and the sense of God’s presence there. It felt peaceful and refreshing. The language barrier was not a huge concern to me, simply because all the other parts of the liturgy were so attractive. That said, I am very glad that the church now has full English-language liturgies as this not only helps me to understand what is going on, it also makes it a lot easier to invite my friends to visit. While I think that Church Slavonic is a beautiful language, I am excited too that liturgy is now more accessible to people who do not understand it. After all, the Orthodox Catholic Church is for all people of every nation, language, and culture, and I do not think that you should have to learn another language or adopt a different culture in order to be a part of it. Incidentally, that is also why I find saying the ‘Our Father’ in various languages so beautiful — it highlights that though we are from many different ethnicities, we all share the same Heavenly Father and are one in Christ.
— Thank you so much for your time Joshua! May the prayers of the Most Holy Theotokos protect and God bless!
— You’re welcome! Please pray for me on my journey!
Translated from English by Anton Pospelov