The unity of the Church lies in resurrection, not in survival: A point of view

[Following the understanding of the semi-resister, Protopresbyter Theodore Zisis.]

Hieromonk Lavrentie | May 15, 2020

 

"The Kingdom of God is not food and drink,"
nor social regimentation,
"but righteousness and peace and joy in the Holy Spirit" (Rom. 14:17);
"it is not of this world" (John 18:36).

 

The Church should not slip into a struggle for survival, which would mean an unacceptable degradation of its mission, but rather toward resurrection. And every believer has the duty to remain in its spiritual unity, not merely within formal boundaries, which do not ensure salvation. The bricks that constitute the organism, the body of Christ, must strive to be alive in His Spirit, which gives true life. Otherwise, not only does the framework of the ecclesiastical institution collapse, but the personal salvation of each one is also lost.

It is deeply painful for someone to struggle to be alive while others pull downward, toward death, though formally within the same body. Yet, this dreadful cross must be spoken of clearly—not to ears, nor through loudspeakers, on the internet, or in marketplaces, but "from the rooftops," with good boldness, toward hearts that may be hardened, perhaps deceived, from our own numbed conscience, yet not entirely asleep.

We are living together the assault that seems to be the final one against the true faith. We are obligated to know how to respond properly, without reserve, without bravado, without exaggerations, with faith in Christ and with love for one another. These two, I believe, remain the foundation of a good spiritual disposition toward the challenges that surround us.

Among the faithful, throughout time, many have been drawn by various heresies outside the salvific ark. Unity with them is not the concern, although it is desirable for them to return, to come onto the right path. What is important is the preservation of unity as the integrity that the Fathers and forebears have left us as an inheritance, on the solid foundation laid by the apostles. Therefore, first and foremost, the pursuit of "ecumenical unity" does not in any way enter into the spiritual reckoning.

The Spiritual Unity of the Church

First of all, it must be understood what the unity of the Church is and why it is important.

At the rigid and formal dogmatic level, the elements of unity in Orthodoxy are the integrity of the dogmas and Eucharistic communion. In this sense, Father [Dumitru] Stăniloae states that "the unity of the Church is not an institutional unity nor one fragmented into individuals with differing beliefs or interpretations of it, but a unity of ontological-pneumatic life in Christ" (TDO, vol. II). This is reflected in the services, which should be the expression of a truth assumed by each person in their way of life. Communion should arise from the shared living of the Orthodox teaching, which is concretized in Holy Communion.

But beyond the rigidity of some necessary dogmatic formulas, the words of Christ are relevant: "I do not pray for the world, but for those whom You have given Me... Sanctify them by Your truth. Your word is truth. ... That they all may be one, as You, Father, are in Me, and I in You, that they also may be one in Us" (John 17:9, 17, 21). What is astonishing is that the unity of the Church does not consist in the cohesion among the faithful but comes from the union of each individual with God in the Holy Spirit through the fulfillment of the commandments and the confession of faith; it stems from the constriction to which the Gospel is subjected in the world. We are dealing with a spiritual, not earthly, logic.

The unity among the faithful also arises, but it is given by their spiritual kinship, by the fact that each one becomes unified within themselves, whole and undivided in their conscience. And the presence of God in the soul inspires true love for one's neighbor naturally, or rather, from Christ. We cannot build a better understanding among people than the Holy Spirit can inspire in each one. More precisely, it cannot happen without this.

Of course, democracies, fraternities, and mutual aid societies are built, and they are good, but they often cannot replace what we lack: the reconciliation of the conscience and the comfort of the spirit within us. All material needs are necessary, but without inner fulfillment, they vanish like smoke. This void is meant to be filled by the Church through everything it does—through charitable acts, services, and its preaching. However, these means must convey the essence: the truth of God, which liberates from the bondage of death. Therefore, there can be no greater betrayal than for the Church to renounce this mission, reducing itself to mere formalities and becoming part of this world.

Contemporary Blows to the Foundation of Orthodox Unity

From the beginning, the devil, the ruler of this world, through his instruments, has tried to divert the Church through persecutions, heresies, or other scandalous sins. Yet, the Church has regrouped on the solid foundation, that is, Christ, and for this reason, it has been called Orthodoxy (right faith and worship). Everything has been concentrated in this: in the correctness of salvific dogmas. From them springs all virtue, for they are not empty rules and definitions but realities that transform the soul, inspiring the fear and trembling of repentance, the fear of God.

However, terrifying is the battle waged not only to prevent moral living in Christ but even to trample upon the most fundamental teachings that give substance to Christian life. Now, more insidious than ever. If total renunciation is not possible, then at least a small compromise—a handshake with heresy, with the perversions of society, with anything.

Specifically, ecumenism, communism, schisms (especially the Ukrainian one), and flirtation with secular powers are today's orchestrated temptations. The Council of Crete, the assault of homosexuality, and the division among Local Churches are all forms that affect not only the institutional level but also the consciences of the faithful and the proper order of things. From one concession to another, an entire siege is built, for each surrender weakens and yields ground further inward.

Can we be indifferent to all this as if it does not matter? I believe it is evident that we cannot, precisely because the battle is one at the level of conscience, of uprightness, not merely one of gritting our teeth. However, not every reaction aligns with the Gospel, whether due to concessions or inappropriate rigorism.

Preservation of the Truth of Faith

The first challenge is not to stray from the dogmatic truth, which is salvific, as I have emphasized before. It is the Church's most precious treasure, preserved through immense efforts by wise and steadfast confessors.

No one can claim to possess the truth. Yet, no one can say it cannot be known or recognized. This is because it is deepened in the mystery of the heart, not merely on the lips or in the ears. Some have loved it, others fear it, and still others defame it, but it is within everyone's reach with a little effort.

Dogmatic disputes have always been fierce and arduous. Often, they have not rested solely on knowledge, even spiritual knowledge, but on impositions and political and ecclesiastical maneuvers, as well as on confessional responses carried to the end. The struggle for the purity of dogmatic conscience, in which the Holy Fathers stood at the forefront, was one settled at the level of words, meanings, and correct formulations, but also with much sacrifice and effort.

Therefore, any debate about sound teaching is natural because it has always been this way; our nature learns and is convinced. This is where the essence lies—in arguments, not in brute force. Whoever imposes their own truth shows that they are foreign to it. And this happens not only by avoiding discussions but also by conducting them in an improper manner.

On a concrete level, I believe that both the attitude of hierarchs who defend their deviations (directly or through intermediaries) and the extreme stance of some non-commemorators who proclaim themselves absolute holders of the truth and label as heretics even those who do not support erroneous dogmas but merely refuse to separate from the clergy of the Church are harmful. Without a synodal decision, as always, no one can establish their own opinions and rules; otherwise, the unity of the Church itself is attacked. Some provoke destabilization through their deviations, while others aggravate it through impatience and stubbornness.

However, everything stems from the lack of flexibility of the hierarchs. Not only do they refuse to acknowledge their mistakes or clearly explain the confusions, but they also deny the right of the lower clergy to cease commemoration in cases of heresy, as is the case with the ecumenism signed in Crete. This despotism is capable of denying even the Church canons (15 of the First-Second Council, 31 of the Apostolic Canons) and Orthodox tradition. Unfortunately, this belief is merely a slogan intended to discredit and radicalize their opponents (who should not fall into this trap). But many of the more sincere clergy and faithful have also fallen into and even propagated this false conception. Is this not also due to an improper stubbornness? Are they not, thereby, guilty before God for undermining correct reactions? Of course, exaggerations can be criticized, such as imposing the obligation of non-commemoration, but this canonical right should not be denied, and especially priests who resort to this correct act should not be defrocked.

But beyond the fact that truth provokes polemics and sharp misunderstandings due to the lies within hearts, the most important thing is that it must be defended and confessed. Without compromises, without deficiencies, according to each one's strength. However, the main vice that now prevails is that everyone considers themselves insignificant and unworthy out of a false humility. But does anyone feel so unworthy of salvation as to renounce it or the hope of it? As members of the Church, we have the unwavering duty to uphold the rules and teachings of Christ if we consider ourselves part of it. Some more, some less, but always in the right direction—not lending a hand to all the intoxications and derailments.

Therefore, the effort to clarify any deviations, such as the signatures in Crete, should be supported, along with the cultivation and morality of the Church. At the very least, by no longer actively or passively validating erroneous positions, if not by directly opposing them. There is no neutrality in relation to the truth, and most, out of fear, opportunism, or lack of wisdom, end up supporting falsehood. This, in turn, works against the ecclesial body and their own salvation. The example of the Apostle Peter is eloquent, as he had to weep for his sin of denying Christ and strengthen others in the faith.

All of this is because truth has strong moral implications, it is burdensome, and it imposes its own demands on conscience and comfort. Moreover, the evangelical truth exposes the soul of the hypocrites, for they cannot accept it, but also of the humble, until they serve it.

The Good Asceticism in the Church

Orthodox morality and spirituality are closely dependent on the truth. Not only do they arise from faith and the fear of God, but they are also signs, proofs, and guarantees of God's presence through humility, love, purity, meekness, and sincere behavior.

Spirituality cannot be separated from dogma, as this leads to a crude Christianity (or, on the contrary, an insipid, sentimentalist one). As Father Sophrony said, three things are inconceivable: "a faith without dogma, a Christianity outside the Church, and a Christianity without asceticism." All these are interconnected and serve to concentrate unity in Christ.

Orthodox asceticism aims at the purity of the soul, love, and bearing the burdens of one's neighbor. It is necessary because, without effort and toil, nothing good can arise. Acquiring virtue through faith is the art of arts and a divine endeavor. The spirituality of the watchful, hesychastic Fathers has been expressed in so many books about asceticism. Precisely because it is from God, it is so perfect and well-defined. The Gerontikon and the Lives of the Saints represent the application of the teachings from above.

The close and mysterious connection between human effort and the work of grace is the key to true good deeds that are pleasing to God. The piercing of the heart, intense repentance, and sorrow are what transform the heart, as well as the relationship with one's neighbor—from within, not just outwardly.

It can be said that prayer is what defines Christian morality. Not in the narrow sense, but as a work that embraces and guides the entire watchful Orthodox life. Or, in other words, hesychasm (stillness) represents the proper way of serving God and attaining salvation, as promoted by Saints such as Gregory Palamas and Paisius Velichkovsky. Not as though they alone practiced the ascetic life, but they restored its value. In fact, all the great Fathers of old—Basil the Great, John Chrysostom, John of Damascus, Spyridon, and all the other martyrs and venerable ones—labored in the good fight, which drove them to defend the purity of Orthodoxy as the only thing of true worth.

There were also Catholics who dedicated themselves to matters of faith, even dying for it, and Protestants who sought to reform and "correct" errors, but in a spirit completely foreign to the Gospel. These errors and any other deviations in spiritual orientation must be avoided because "the goal of the commandment is love from a pure heart, from a good conscience, and from sincere faith" (1 Tim. 1:5).

Unfortunately, the time has largely passed when shepherds with a good conscience fought and succeeded in setting the ship of the Church back on the right course. In those days, many rose to defend the faith. Today, they are very few, and the multitude of those who subtly or openly apostasize places a heavy burden. Communism has passed, along with its betrayals, yet the clergy—those guilty—did not repent, did not publicly denounce any of the deviations from the faith they committed, leaving aside their personal sins. A kind of Sergianism, a continued pact with state power, has been established. In this regard, I recall Father Justin's indignation at my naivety when I said the Church had successfully endured communism. Now I understand better. We survived, but we lost enormously from the power of resurrection, from the taste of true life; we were set on a different path, one of growing accustomed to compromises. Perhaps we will pave it until the mystery of lawlessness will have no one left to restrain it (2 Thess. 2:7).

It is not right to abandon the Church, to completely renounce the hierarchy, and even less to form parallel groups. However, it is imperative, in my humble opinion, not to be ashamed of Christ. Not only as a collective body of the faithful but also each one individually. Everything material can be lost in an instant. But... we can also lose our soul in an instant and even moment by moment.

 

Translated from the original Romanian.