The Unity of the Church
by Fr. Michael Pomazansky
In the Greek text the word "in One," is expressed as a numeral (en
mian). Thus the Symbol of Faith confesses that the Church is one: a) it is one
as viewed from within itself, not divided, b) it is one as viewed from without, that is,
not having any other beside itself. Its unity consists not in the joining together of what
is different in nature, but in inward agreement and unanimity. There is one body and
one spirit, even as ye are called in one hope of your calling; one Lord, one faith, one
baptism, one God and Father of all, Who is above all, and through all, and in you all (Eph.
4:4-6).
Depicting the Church in parables, the Saviour speaks of one flock, of one
sheepfold, of one grapevine, of one foundation stone of the Church. He gave a single
teaching, a single baptism, and a single communion. The unity of the faithful in Christ
comprised the subject of His High-Priestly Prayer before His sufferings on the Cross; the
Lord prayed that they all may be one (John 17:21).
The Church is one not only inwardly, but also outwardly. Outwardly its
unity is manifested in the harmonious confession of faith, in the oneness of Divine
services and Mysteries, in the oneness of the grace-giving hierarchy, which comes in
succession from the Apostles, in the oneness of canonical order.
The Church on earth has a visible side and an invisible side. The
invisible side is: that its Head is Christ; that it is animated by the Holy Spirit; that
in it is performed the inward mystical life in sanctity of the more perfect of its
members. However, the Church, by the nature of its members, is visible, since it is
composed of men in the body; it has a visible hierarchy; it performs prayers and sacred
actions visibly; it confesses openly, by means of words, the faith of Christ.
The Church does not lose its unity because side by side with the Church
there exist Christian societies which do not belong to it. These societies are not in the
Church, they are outside of it.
The unity of the Church is not violated because of temporary divisions of
a nondogmatic nature. Differences between Churches arise frequently out of insufficient or
incorrect information. Also, sometimes a temporary breaking of communion is caused by the
personal errors of individual hierarchs who stand at the head of one or another local
Church, or it is caused by their violation of the canons of the Church, or by the
violation of the submission of one territorial ecclesiastical group to another in
accordance with anciently established tradition. Moreover, life shows us the possibility
of disturbances within a local Church which hinder the normal communion of other Churches
with the given local Church until the outward manifestation and triumph of the defenders
of authentic Orthodox truth. Finally, the bond between Churches can sometimes be violated
for a long time by political conditions, as has often happened in history. [1] In such
cases, the division touches only outward relations, but does not touch or violate inward
spiritual unity.
The truth of the One Church is defined by the Orthodoxy of its members,
and not by their quantity at one or another moment. St. Gregory the Theologian wrote
concerning the Orthodox Church of Constantinople before the Second Ecumenical Council as
follows:
"This field was once small and poor ... This was not even a field at
all. Perhaps it was not worth granaries or barns or scythes. Upon it there were no stacks
or sheaves, but perhaps only small and unripe grass which grows on the housetops, with
which the reaper filleth not his hand, which do not call upon themselves the
blessing of those who pass by (Ps. 128:6-8). Such was our field, our harvest? Although it
is great, fat, and abundant before Him Who sees what is hidden ... still, it is not known
among the people, it is not united in one place, but is gathered little by little as the
summer fruits, as the grape gleanings of the vintage; there is no cluster to eat (Micah
7: 1). Such was our previous poverty and grief" (Farewell Sermon of St. Gregory the
Theologian to the Fathers of the Second Ecumenical Council).
"And where are those," says St. Gregory in another Homily,
"who reproach us for our poverty and are proud of their wealth? They consider great
numbers of people to be a sign of the Church, and despise the small flock. They measure
the Divinity (the Saint has in mind here the Arians, who taught that the Son of God was
less than the Father) and they weigh people. They place a high value on grains of sand
(that is, the masses) and belittle the luminaries. They gather into their treasure-house
simple stones, and disdain pearls" (St. Gregory the Theologian, Homily 33, Against
the Arians).
In the prayers of the Church are contained petitions for the ceasing of
possible disagreements among the Churches: "Cause discords to cease in the Church;
quickly destroy by the might of Thy Holy Spirit all uprisings of heresies"
(Eucharistic Prayer at the Liturgy of St. Basil the Great). "We glorify Thee ... Thou
one rule in Trinity, and beg for forgiveness of sins, peace for the world, and concord for
the Church ... Grant peace and unity to Thy Church, O Thou Who lovest mankind!' (Sunday
Canon of Nocturne, Tone 8, Canticle 9).
Endnotes
1. Two examples from recent church history may serve to illustrate the
character of these temporary divisions. In the early 19th century, when Greece proclaimed
its independence from the Turkish Sultan, the parts of the Greek Church in Greece itself
and in Turkey became outwardly divided. When the Patriarch of Constantinople, who was
still under Turkish authority, was forced by the Sultan to excommunicate the
"rebels" in Greece, the Orthodox in Greece refused to accept this act as having
been performed under political coercion, but they did not cease to regard the Patriarch as
a member of the same Orthodox Church as themselves, nor did they doubt that his
non-political sacramental acts were gracegiving. This division led to the formation today
of two separate local Churches (in full communion with each other): those of Greece and
Constantinople.
In the 20th century Russian Orthodox Church, a church administration
was formed in 1927 by Metropolitan Sergius (the Moscow Patriarchate) on the
basis of submission to the dictation of the atheist rulers. Parts of the Church
in Russia (the Catacomb or True Orthodox Church) and outside (the Russian
Church Outside of Russia) refuse up to now to have
communion with this administration because of its political domination by Communists;
but the bishops of the Church Outside of Russia (about the Catacomb Church it
is more difficult to make a general statement) do not deny the grace of the
Mysteries of the Moscow Patriarchate and still feel themselves to be one with
its clergy and faithful who try not to collaborate with Communist aims. When
Communism falls in Russia, these church bodies can once more be in communion
or even be joined together, leaving to a future free council all judgments regarding
the "Sergianist" period.
From Orthodox Dogmatic Theology (St. Herman of Alaska Brotherhood Press, 1994),
pp. 234-237.
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