Archive for category Ekklesia and church
Metropolitan Hierotheos (Vlachos) of Nafpaktos, born in Greece in 1945, is one of the greatest living Christian theologians. The influence of fellow theologian, Fr. John Romanides, the study of the patristic texts (particularly those of the neptic hesychast Fathers of the Philokalia), many years of studying St. Gregory Pálamas, association with the monks of the Holy Mountain (Mount Athos in northern Greece), and many years of pastoral experience, all brought him to the realization that Christian theology is a science of the healing of humankind’s fallen nature and damaged nous and that the early Church Fathers can be of immense help to modern society, so disturbed and afflicted as it is by its many internal and existential problems.
“In the parable of the Good Samaritan the Lord showed us several truths. As soon as the Samaritan saw the man who had fallen among thieves who had wounded him and left him half-dead, he “had compassion on him and went to him and bandaged his wounds, pouring on oil and wine; and he set him on his own animal, brought him to an inn and took care of him” (Luk. 10:33f). Christ treated the wounded man and brought him to the inn, to the Hospital which is the Church. Here Christ is presented as a physician who heals man’s illnesses, and the Church as a Hospital.” ~ Orthodox Psychotherapy, p.27.
St. John Chrysostom (344/354 – 407) -Born in Antioch into an aristocratic family, John bore witness to God as the ‘friend of humankind’ and to an uncompromising ethic of social service. Known as ‘golden-mouthed’ (Chrysostom) because of his ability as a speaker and preacher, he became Archbishop of Constantinople in AD 397. He was deposed in 404 for attempting to reform the higher clergy and for preaching against the luxury and depravity of the court of Roman Emperor Arcadius, which earned him the enmity of empress Eudoxia. He died in exile in 407. The principal Liturgy of the Eastern Orthodox Church is named in his honor; The Divine Liturgy of St. John Chrysostom.
I was recently reading a piece by Fr. Richard Rohr, OFM, on history’s habit of fluctuating between extremes of the “Left” and the “Right”, between Liberalism and Conservatism. Rohr made the interesting observation that, “It is interesting that these two different powers took the words “Right” and “Left” from the Estates-General in France”. What he said next really caught my attention, “On the right sat the nobility and the clergy (what were the clergy doing over there?) and on the left sat the peasants and 90 percent of the population”.
It struck me that the image of the clergy sitting with the nobility is a good working definition of “Christendom”. It applies to Protestants as well as to Roman Catholics and the Eastern Orthodox starting in 313 AD, when Roman Emperor Constantine I ended the persecution of Christians and made Christianity the preferred religion of the Empire. We just quietly celebrated the 1,700 year anniversary of that dubious milestone (The Edict of Milan) last week on June 26.
The institutional “church” is not preaching the fact that although the “Clergy” has been sleeping with enemy, the “Nobility”, for a solid 1,700 years, both Jesus and Paul have been sitting on the opposite side of the isle with “the peasants and 90 percent of the population” for that entire period.
I have often said that the demise of “Christendom” in the late 20th/early 21st century was a great opportunity for the universal “Church” (the Ekklesia) to become better operative and reflected in the local institutional church. But, it will seem an apparent short-term disaster for the contemporary institutional “church” as it exists today. The institutional “church” will have to “morph” itself (cf. Rom. 12:2) or fairly quickly fade into irrelevance. I believe that the institutional “church” needs to do corporately what it continually calls for the laity to do individually: confess and repent. Were that metanoia to happen, a whole lot of “tradition” would instantly disappear, “Poof”! On the positive side, the necessary metamorphosis would be faster and, in the long run, less painful. Then perhaps the local church might do a better job of transforming the saints to union with God than it did under Christendom.
Unfortunately, I think that the institutional “church” is far too proud and far too arrogant to admit that it has been this wrong for this long. I anticipate that it will continue to fume and bluster in denial of its own sin and carnality. At least for now.
Like any worldly institution, the institutional “church” will ultimately do whatever it has to do in order to survive, even if that means violating its own core values; like it did 1,700 years ago.