Posts Tagged church

Christos Yannaras: “Christian life”

Dover Beach

Christos Yannaras“Increasingly, Christian life seems to be nothing more than a particular way of behaving, a code of good conduct. Christianity is increasingly alienated, becoming a social attribute adapted to meet the least worthy of human demands – conformity, sterile conservatism, pusillanimity and timidity; it is adapted to the trivial moralizing which seeks to adorn cowardice and individual security with the funerary decoration of social decorum.”

Christos Yannaras

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The “Ekklesia” of Jesus and Paul is not the “church” of men.

Most English bible translators have interpreted the Greek word “ekklesia” as “church”, but “ekklesia” has nothing to do with the word “church”! Every word study and reference available agree that the word “church” does not come from the original Koine Greek word “ekklesia”, but comes from a different, late Greek word, which has a totally different meaning!

“Ekklesia” means an assembly of the “called out”, or “gathered apart”. In Scripture, it refers to a “convocation, assembly, or congregation”. “Ekklesia” clearly refers to people.
However, the word “church”, as you will learn, is defined as a place (physical building and its associated institutional infrastructure), and not as a people. That is the difference. Now, a group of believers, the Ekklesia, may go to a “church” building to worship God, but the “church” building and its supporting infrastructue is not the Ekklesia.

The English word “church” is derived from the Greek word kyrios, meaning ruler or lord. Specifically, it comes into English in the context of, “kyriake oikia”, “Lord’s house”, which by the 4th century was shortened to the adjective “kyriakon”, “of the Lord”, and was used to denote houses of Christian worship. Neither “kyriake oikia” nor “kyriakon” ever appear in the Greek New Testament referring to a congregation of worshippers or as a place of worship. This association did not occur until about AD 300, 270 years after Jesus’ Crucifixion. Regardless, this is the late Greek word that was first translated into Old English as “cirice”. It was then translated into Middle English as “chirche“, from which we get the modern English word “church”.

The Wycliffe Bible (1385), the first Bible printed in vernacular English, was a translation of the Latin Vulgate Bible (Jerome used “Ecclesiam”), and Wycliffe used the Middle English words “chirche”, “chirches”, and “chirchis” some 111 times in the New Testament.

On the other hand, if you look at William Tyndale’s Bible (1526), which was the first English Bible translated directly from Hebrew and Greek texts, he correctly translated “ekklesia” as “congregation”.

The first recorded use of the Modern English word “church” in a Bible was in 1556 by a Presbyterian follower of John Calvin, Theodore Beza. The following year the New Testament of the Geneva Bible (the Bible of the America’s Pilgrims) was published by Beza’s friend, William Wittingham, and he also used the word “church”. And of course, the later King James Bible of 1611 also uses the term “church”.

The word “ekklesia” is used 115 times in the Greek New Testament, and in most English bibles, it is always incorrectly translated as “church” with the exception of three instances (Acts 19:32,39,41) where it is properly translated as “assembly”.

By the Protestant Reformation, after some 1,200 years of institutional cathedrals, clergy, liturgy, ritual, doctrine and dogma, Jesus’s New Testament concept of “ekklesia” had become so obscured that Protestants, long preceded by Roman Catholic and Orthodox churchmen, considered the Greek word “ekklesia” virtually synonymous with “church”! We continue that convenient institutional rationalization and error today.

“Church” is not found in the original Greek New Testament in either word or concept. It is an  afterthought and convenient rationalization of post-apostolic institutional men.

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Rohr: “Wolf in the Henhouse”

Rohr1“Unfortunately, the bottom-up, inside-out, whole-making instinct [of early Christianity] did not last. Starting in AD 313, Christianity gradually became the imperial religion of the Roman Empire. It was mostly top-down and hierarchical for the next 1700 years. As the “imperial mind” took over, religion had less to do with Jesus’ teachings on nonviolence, inclusivity, forgiveness, and simplicity, and instead became fully complicit in the world of domination, power, war, and greed itself. The wolf started living right inside the hen house, and the common pattern of low-level religion was repeated.

…I am sorry to have to share this with you, but the impact of the Church’s collusion with empire must be confessed or we will never be free from it. It also helps us understand why so many have given up on Christianity and often, unfortunately, thrown out the baby with the bathwater.”  ~Daily Meditation, 1/18/2017

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D.B. Hart: “For my money, if Origen was not a saint and church father, then no one has any claim to those titles.”

DB-Hart

David Bentley Hart, Orthodox Theologian and Philosopher

“For my money, if Origen was not a saint and church father, then no one has any claim to those titles. And the contrary claims made by a brutish imbecile Emperor are of no consequence.”  – D.B. Hart, from a blog post 11 May 2015.

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Anthony Bloom: “the Church must never speak from a position of strength”

Dover Beach

Anthony Bloom

“It seems to me, and I am personally convinced, that the Church must never speak from a position of strength…It ought not to be one of the forces influencing this or that state. The Church ought to be, if you will, just as powerless as God himself, which does not coerce but which calls and unveils the beauty and the truth of things without imposing them. As soon as the Church begins to exercise power, it loses its most profound characteristic which is divine love [i.e.] the understanding of those it is called to save and not to smash…”
– Metropolitan Anthony Bloom

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Yannaras: “Towards a New Ecumenism”

Christos Yannaras (1935 –       ) was Professor of Philosophy at Pantion University of Social and Political Sciences, Athens. His books include Freedom of Morality and Person and Eros. His essay first appeared in French in Contacts, No. 179 (1997), pp. 202-206.

Yannaras

“I dream of an ecumenism which will begin with a confession of sins on the part of each Church. If we begin with this confession of our historic sins, perhaps we can manage to give ourselves to each other in the end. We are full of faults, full of weaknesses which distort our human nature. But Saint Paul says that from our weakness can be born a life which will triumph over death. I dream of an ecumenism that begins with the voluntary acceptance of that weakness.”  ~ Christos Yannaras

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Reclaiming our Prophetic Voice and Authority

“In the Biblical tradition, the power on the Right and the power on the Left are symbolized by the kings and the prophets, respectively.”  Fr. Richard Rohr, OFM

Fr. Rohr brings up a thought-provoking truth. The Jewish prophets were mainly engaged in acting as agents of God to communicate with his people. This communication came in the forms of prediction of future events, criticism and indictment of native and foreign domination systems, and energizing and encouraging the people to faith and hope.  The prophets didn’t just know about God, they knew God in a direct and experiential way. This gave them great authority, passion and confidence. They cared about what God cared about. In the words of theologian Marcus Borg, “the strongest passion of the God of the Bible is the transformation of the humanly-created world into a more just, compassionate, peaceful kind of world.”  The prophetic voice echoed that passion.

Because Christianity has been in league with the secular “kings” of this world (discussed yesterday in the post “Christendom: 1,700 years of sleeping with the enemy”), the institutional Christian Church silenced its prophets and lost its prophetic voice and authority early in its history.  In fact, so thorough was this purging, the ministries of Apostle and Prophet virtually disappeared from the institutional church (cf., Eph. 4:11).  All this in the face of the advice and direction of St. Paul to the individual members of the body of Christ to “strive for the greater gifts”; specifically, “first apostles, second prophets, third teachers”, in that order (cf., 1 Cor 12:27-31).  Oh well, “Christendom” did indeed require the institutional church to compromise some core values, didn’t it?

The point is, that when the institutional church suppressed and abandoned its prophetic tradition, the only prophetic voice left on the field was that of secular liberals.  The obvious problem with that situation was that these secular prophetic voices often had little or no grounding or authority past the limitations of their own human intellect and passion. That can be a very dangerous thing indeed, as history has amply demonstrated.

The fall of Christendom, starting after WW I in Europe and a little later (post-WW II) in the U.S., marks the breakdown of the unholy alliance between institutional church and State.  The universal Church (read: Ekklesia, Body of Christ) now has the opportunity, for the first time in 1,700 years, to reclaim its traditional Prophetic voice and authority. We have the clear advantage over secular prophets in that we know God experientially (some still do, praise God!) and thus can again speak with the authority, passion, and confidence of a loving God who calls us to restore ourselves and the world to union with him.

This is truly an exciting time for the Ekklesia, Body of Christ.  Just think, we might even grow some Apostles…

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