The Synod of Bishops of the Russian Orthodox Church in America (ROCIA) issue the following statement of principles and
norms for those who seek incardination so that prospective applicants may judge whether our Church provides the
ecclesiastical home they seek and may know clearly what criteria the bishops will use in considering an application.
- The ministry of the Church of Jesus Christ involves the proclamation of the Gospel in word and in life to draw
people to the Lord Jesus Christ, teaching with Apostolic authority and zeal to “perfect the saints,” and diligent and
worthy administration of the Sacraments to bring the Grace of God into the lives of His people. Those who seek
ministry ought to be already involved in ministry to people and in need of orders to better serve, or, at least,
ought to have the possibility and the determination to begin an active ministry and a realistic vision of what that
ministry can be. “Paper priests,” tax dodgers and ego boosters will not be received.
- Ministry in a Christian church presupposes Christian faith. We will receive only those who can conscientiously and
in every detail subscribe to the Nicene and Chalcedonian Creeds, without mental reservation, simulation, or
prevarication. That is to say, inter alia, that the formulations of these creeds are not only to be accepted but to be
received as the Church has always understood them. (E.g., the Resurrection of Jesus means the physical resurrection of
the man, Jesus.)
- We are Orthodox. This means that those who join themselves to us must know the great differences between
Eastern and Western Christianity and accept the positions of the Eastern Orthodox Churches: an apophatic rather than
emphatic theology; a spiritual rather than intellectual and juridical religion; a local and collegial rather than a
centralized and authoritarian ecclesial structure; acceptance of the monarchy of the Father in Trinitarian faith by
the removal of the filioque clause added to the Nicene Creed by the Roman Church; recognition that the dogmatic
formulations of the Western Church since the Great Schism of 1054 are schismatic; and that only the first Seven Councils
are to be considered ecumenical.
- Christians are called to holiness of life. St. Paul tells us that we ought to avoid even the appearance of evil.
Christian ministers are expected to exemplify to an even greater degree that commitment to godliness and obedience.
Involvement in any life style inconsistent with that ideal makes a man unfit for the ministry in God’s Church. Such
life styles include: inappropriate occupations, such as professional gamblers, or purveyors of pornography, drugs or
alcohol, etc.; disorderly family situations; and sinful sexual activities of every kind, including promiscuity and marital
unfaithfulness (we are not, have not been, and will never be, a 'Gay' Church).
- It is suggested that political activism or other activities which create division and contention might limit your
ministry to those who agree with you, and alienate those who are opposed to you in those areas which have nothing to
do with religion. We will be reluctant to accept ministers who are likely to turn the pulpit into a rostrum from which
to promote social, economic, or political theories, programs, or parties.
- Liturgy is the form and sequence of the actions and words of the public worship of the Church. The daily and
annual cycles of worship in the Eastern Church have been developed to reinforce the Orthodox Faith. Any attempt to
separate Orthodox worship from Orthodox spirituality would be disastrous. Drawing from various sources
one can assemble Orthodox prayer books that will provide a prayer regime covering 24 hours a day, 7 days a week for
the entire year. The decision on the parochial level is then, “not what prayers, but how many?” We recognize that
there has long been an interest in Western-Rite Orthodoxy. Unfortunately, in the United States, this form of worship
has been neither widely accepted nor demonstrated to be the long-term choice of many parishes. We have, therefore,
chosen to pursue the development of parishes using only the accepted Eastern liturgies.
- Some maturity of character in the area of respect of authority is expected. Your bishop will be a real bishop to
you. Accountability will be exacted in all areas: doctrine, liturgical usage, finances, personal life, relationship
with your congregation, etc. This is for your protection and the protection of the reputation of the Church of God.
If you are simply looking then for someone to give you Holy Orders and turn you loose to “do your own thing,” we are
not the jurisdiction you are looking for.
- The ancient usage of the Church is that only male persons may be ordained to the ministry of the Church. Whether
right or wrong, whether or not the result of societal conditions of two millennia ago--and the truth or untruth of
such contentions cannot at this time be established, though we point out that priestesses were common in the society
of that time, arguing that the use of the Church was a deliberately chosen rejection of societal standards--the fact
of the matter is that ultimately the standard established by St. Paul must prevail; ordination of women is not the
custom of the Churches. To violate that custom and to fly in the face of centuries of established practice and the
strongly held position of a large proportion--possibly a majority--of the people would not contribute to peace in the
Body of Christ. It would, instead, further rend the precious Body. As bishops, we cannot do this. Therefore, we must,
with the greatest of sympathy for those sincere women who desire the priesthood for good and commendable reasons,
nevertheless declare that we will not ordain women.
- Married men in stable and godly marriages are, of course, acceptable for ordination or reception, providing that
all other criteria is met. Men who are divorced and remarried may be received if it is determined that all was done
properly and for good cause, and that no scandal will accrue to the Church. It is understood that the canonical use
of the Church applies; after ordination, a married man who is divorced for exceptional cause or loses his wife to
death must commit himself to celibacy if he would continue his ministry.
- St. Paul exhorted the Church to be of one mind and speak with one voice. In furtherance of this ideal, men who
have been validly ordained in other Orthodox bodies will be received as valid priests or deacons, but will be asked to
undertake a curtailed course of study, as needed.
- Those who come to us from non-sacerdotal bodies must understand that they must first be sacramentally joined to
the Orthodox Church, to be re-ordained only after a course of study tailored to their needs.
- Should the bishop of the person applying have any questions, he will submit the matter to an appropriate
commission of the Church and await their input before making his decision. One should not, therefore, be
impatient if things do not proceed as quickly as one might desire. All will be done with due expedience, but hasty
judgment will be avoided.
- Validly consecrated bishops will be received with great joy and all brotherliness. After the initial contact, Vladyka
Metropolitan will personally handle all matters pertaining to one’s reception. Prudent bishops will naturally
understand that inquiries will be made and that, after reception, there will be a period of service in the
position of auxiliary before ordinary status is conferred, depending upon circumstances.
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