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Many
times, while attending ecumenical functions, I have been amused and at
times a little frustrated to see a registration table for Roman Catholics
and another for Protestants. I would stand between them and shrug my shoulders
wondering where I should go. Orthodoxy is neither Roman Catholic nor Protestant;
it has much in common with both, but it also stands apart from both. Orthodoxy
also sees itself in a fragile position within the Ecumenical Movement.
It is neither completely at home within ecumenism, nor is closed to other
Christian groups wishing to dialogue with it. To understand this, one
needs to understand something of the nature of Orthodoxy.
In this attempt to outline the Orthodox approach to ecumenism,
I need to convey a glimpse of the theological issues behind this idea.
This is not merely a question of action, "Should we or shouldn't
we?" It is a more important question of theology, "Can we or
can't we, and if we can what form does our ecumenism take?" This
short paper will attempt to give some insight into the dilemma of Orthodoxy
and ecumenism. However, it is not a summary of Orthodox Dogma or Tradition
it is only trying to read the pulse of Orthodoxy as it considers the ecumenical
movement.
Many churches are facing modern crises that are calling them to
question their often long held beliefs and dogmas. Issues such as the
ordination of women to the sacred Priesthood of Christ and Modernism have
been on the 'agenda' of Churches for some time. Other issues such as 'New
Age' philosophies and the increasing dilemma of bio-ethics have seen various
Christian groups take stances completely opposed to those of other Christian
traditions. There are even some controversial subjects that have seen
division within Churches. The Orthodox also are facing new dilemmas, but
these are about how the Church relates to a modern and rapidly changing
world, and to other Christians who, to the Orthodox at least, seem to
be constantly changing their face and their nature. It may seem extraordinary
to some, but one of the most controversial issues that has gripped Orthodoxy
in recent years has been ECUMENISM.
Much of the heat of the ecumenical argument within Orthodoxy comes
from a difference of opinion as to the nature of ecumenism. This confusion,
I think, exists within other Christian groups.
In his book "Our Orthodox Christian Faith", Athanasios
Frangopoulos lists ecumenism with nasties like Arianism and other heretical
teachings. He states:
"Ecumenism
is a new heresy that has appeared in our days ... we Orthodox must stand
far apart. Indeed, we ought to fight against it by enlightening those
Orthodox who are ignorant of ecumenism and what it entails".
In stark contrast are the views expressed in the writings of the
now famous convert to Orthodox Christianity, Timothy (or later Kallistos)
Ware. This 'western' Orthodox theologian is now an assistant Greek Orthodox
Bishop in England. Bishop Kallistos cites the opinions of many theologians
who see ecumenism not just as a positive action of the Orthodox Church,
but as a necessary response to other Christian groups that do not share
the same environment, the same attitude, the same phronema (Spiritual
identity and intention) as Orthodoxy.
The next question is an obvious one,
how can theologians belonging to the same Tradition express opposing views
on ecumenism? I quote from Athanasios Frangopoulos again:
"Ecumenism
maintains that: the truth and Grace of Christ is not to be found in any
one single Church, but partially in all the Churches... Now if we put
all these Churches together and create an Ecumenical Church we also unite
all the pieces of the faith and the truth, and come up with the whole
truth of Christ... (However), that which is divided cannot be joined,
and the Ecumenists shall never achieve the 'union of the Churches' because
there are not many Churches but one ... the Orthodox Catholic Church".
Many non-Orthodox Christians involved in the ecumenical movement
would hold to the above belief that Frangopoulos so completely rejects.
Bishop Kallistos and most of the Orthodox Churches (the family of Orthodoxy)
would agree with Frangopoulos on the unique and fundamental integrity
of the Holy Orthodox Catholic Church. They would, however, DISAGREE with
the above definition of ecumenism. There is not a difference of doctrine
here, but, as I have already said, a difference in the understanding of
the nature of ecumenism.
Most of the Orthodox see ecumenism as an expression of love, a
working out of the desire to be one in Christ, even as the Son and the
Father are one. We cannot hope to understand each other if we do not share
of ourselves and try to explain what it is that makes us what we are.
However, for this hope to become reality, Christians of differing backgrounds
will need to agree on the fundamentals of the Faith. If we attempt to
by-pass this, to compromise ourselves, then unity is false and the fears
of Frangopoulos are justified. Ecumenism involves discussion and education;
these must precede any attempt at reconciliation of the Churches. It is
this that most Orthodox believe is ecumenism.
The Orthodox assert that only they have retained the fullness of
the Truth, handed down by Christ to the Apostles, and handed on by them
to the Church, down to the present day. The Orthodox claim is made without
any false pride. It is not arrogance, but adherence to the Holy Tradition
- unchanged. Many of you would no doubt wish to argue this point, but
it is the Orthodox position. For us Orthodox to be faithful to this claim,
a sharing of this truth with those outside Orthodoxy is not an option;
to act otherwise is to be false to ourselves, and to what we believe.
We speak with other Christians out of love, but also because we believe
that we have the truth that only Orthodoxy, out of all the Christian Churches,
has retained. There can be no coming together of divergent dogmas, no
'partial' union; when we can be of the same Tradition (with a capital
'T'), then and only then can our ecumenism lead us to unity.
Let's
look at what another Orthodox writer says of ecumenism. Stanley Harakas
has written in "Something is stirring in world Orthodoxy":
"The
chief issue for the Orthodox regarding participation in the ecumenical
movement has been the doctrine of the Church. Some Orthodox feel strongly
that participation... implies a betrayal of the faith... The fears of
the anti-ecumenists have not been realised... However, neither have the
rosy expectations of the Orthodox ecumenists been fulfilled".
Orthodoxy is enigmatic to many other Churches, but they themselves
are often embarrassed and troubled by the actions and opinions of others
in the ecumenical movement. Orthodoxy has been involved in the ecumenical
movement from the beginning. If ecumenism involves dialogue with an honest
wish to work towards unity -a physical communion with all who are Christian-
then the Orthodox rejoice. However, if Ecumenism is about compromise,
about rejecting the basic dogmas of the Tradition of the Church of God,
then the Orthodox will pull back because they will not give up on this
treasure -this "pearl of great price"- which is Orthodoxy. The
Orthodox have not reached agreement with other Christians on the fundamental
and important doctrines of the Christian Faith, but they go on in their
wish for unity, and continue (for the moment at least) in the ecumenical
movement.
The words expressed in this paper may seem harsh and unbending.
Many may find the Orthodox position an insurmountable obstacle to the
unity of the Churches. Nevertheless, the Orthodox Church persists in ecumenical
discussion because it seeks the visible unity of all Christians in truth
and in love. However, for the Orthodox to ignore their fundamental beliefs
in a bid to create some tenuous, 'common denominator' Christianity, unity
will not be achieved at all; such a thing is destructive. It is a creation
of DISUNITY of the Church from her Tradition.
Despite what might seem a gloomy and negative prognosis, there
is still hope and encouragement on many fronts for Orthodoxy. I am here
presenting this paper this evening. This surely indicates the hope of
at least one Orthodox priest for positive discussion with other Christians.
If the Orthodox saw no constructive purpose for the ecumenical movement,
this exercise would be pointless and merely an attempt at dissension and
ecumenical terrorism.
Orthodoxy is in dialogue with many other Churches, eg: The Uniting
Church in Australia, the Anglican Churches, The Roman Catholic Church
and the Lutheran Churches. Much social statement and action have seen
various Orthodox Churches joining Roman Catholics and Protestants with
a united front. Ecumenism has allowed the Orthodox to come to an understanding
of the traditions of many other Churches, and it has also opened up Orthodoxy
to the curious eyes of the rest of Christendom.
Although much of Orthodoxy's agreed action with others has been
on a 'non-doctrinal level', discussion, common action and an acceptance
of the integrity of other Christians must precede any unity on more fundamental
levels. Orthodox Christians are usually not permitted to share in the
Eucharistic Supper with other Christians, nor are Orthodox and other clergy
permitted to co-officiate at services. However, because we can and do
attend each other's services, the desire for understanding and unity is
there. Will this desire ever lead to unity? I cannot say, but my hope
is that this will take place.
Sadly, much has occurred in recent times that has seen the Orthodox
question their position in the ecumenical movement. The collapse of Communism
in Eastern Europe has seen serious division and even a suspension of official
dialogue between the Roman Catholic and Orthodox Churches. The ordination
of women to what many Churches believe is the sacred Priesthood of Christ,
is seen by the Orthodox as a grave obstacle to unity.
The recent World Council of Churches (WCC) Assembly in Canberra
had the Orthodox delegates meeting in the midst of this ecumenical gathering
to consider whether they should continue in the ecumenical movement at
all. Many Orthodox now see WCC in a new sinister role. They view it as
a catalyst for a total liberalising of the Christian Faith, a movement
to coalesce the churches into a 'Super Church', without set dogma and
tradition. Some more extreme Orthodox writers even refer to WCC as heralding
the anti-Christ. These may not be universal opinions within Orthodoxy,
but they do show something of the tension and hesitation that Orthodoxy
feels concerning itself and ecumenism.
I began this short paper with some questions. Should Orthodoxy
be involved in reaching out to other Churches and Christians of a different
'phronema'? My answer is yes. If we are to be true to the words of Christ,
"that they all may be one", then I can answer only yes. However,
if the question is: "Will the Orthodox continue in the ecumenical
movement?", then my answer is not nearly so definite, it all depends
on what the ecumenical movement becomes and how other Christians continue
to see the nature of ecumenism. Orthodoxy continues in ecumenical dialogue
in many countries and on an international level. Indeed about half the
member Churches of the Australian Council of Churches are Orthodox. What
form our ecumenical involvement takes in the future, is the subject of
much consideration and prayer.
Based on a paper presented at the
Tasmanian Council of Churches Faith and Order Commission on 20 July 1993
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