From: Subject: Is There An Invisible Church? Date: Wed, 18 Oct 2006 13:26:09 -0500 MIME-Version: 1.0 Content-Type: multipart/related; type="text/html"; boundary="----=_NextPart_000_0033_01C6F2B8.F97C1240" X-MimeOLE: Produced By Microsoft MimeOLE V6.00.2900.2962 This is a multi-part message in MIME format. ------=_NextPart_000_0033_01C6F2B8.F97C1240 Content-Type: text/html; charset="utf-8" Content-Transfer-Encoding: quoted-printable Content-Location: http://www.orthodoxinfo.com/inquirers/pomaz_invisible.aspx =EF=BB=BF Is There An Invisible Church?
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Is There An Invisible Church?

by Protopresbyter Michael Pomazansky

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    Western Protestantism, broken into a hundred sects and=20 denominations, naturally had to come to the question: Where = is the=20 true church in the midst of all these divisions? And it has = found no=20 other way than to come to a teaching of an "invisible = church" that=20 mysteriously exists in the midst of all the differences and = mistakes=20 and sins of men=E2=80=94a church that is holy, whose = membership is known=20 only to God, and that consists only of those who are worthy = of being=20 in it.

    However, it is not for nothing that our Divine Savior has = left us=20 parables: the parable of the net that brings to shore not = only good=20 fish, but also bad; the parable of the field in which the = owner=20 leaves the tares to grow together with the good wheat until = the=20 harvest. The apostles founded the Church through the visible = Mystery=20 of Baptism of all who declared to them their faith in = Christ, and=20 the Church was, as it remains, a net or field "for those who = wish to=20 be saved and come to the knowledge of the truth," for those = who seek=20 eternal life but for the time being live "in hope," not yet = having=20 entered into heavenly repose.

    The Apostles founded outwardly "visible" communities with = a=20 definite membership, one in soul even though outwardly = separated,=20 and all these communities were the single Church of Christ. = Such=20 will the Church remain forever. Its aim is to call and = prepare men=20 for eternal life in Christ.

    Therefore, the Orthodox Apostolic Church, for its part, = replies:=20 Such an invisible Church which, in the midst of many = confessional=20 divisions or above them, would single out the worthy people = from=20 among them and would unit them all=E2=80=94does not = exist.

    But nevertheless, this does not in the least mean that we = Orthodox Christians do not believe in an Invisible Church. = If we did=20 not, we would not pronounce daily, and even several times a = day,=20 both in Divine services and in prayer at home, the words "I = believe"=20 in the Creed with regard to the Church; faith, in the = definition of=20 the Apostle, is "the evidence of things not seen" (Heb. = 11:1). To=20 the three following and final subjects of the Creed we apply = the=20 words "I confess" and "I look for" ...This means that in our = teaching on the Church we acknowledge also its invisible = sphere.=20 Where and what is it?

    This sphere is the Heavenly Church.

    When we talk about the Church, and in our written = discussions of=20 it, we often, as it were, forget about this sphere, and by = this very=20 fact we lessen the spiritual power; we lose the grace-giving = seed=20 which is contained in the Orthodox understanding of the = being and=20 essence of the Church. And therefore our talk about the = Church, the=20 earthly Church, in the present period which is so difficult = for=20 faith, often evokes sorrow rather than giving consolation.=20 Restricting our ideas about faith to the earthly sphere = alone, we=20 thereby impoverish ourselves. This can be felt especially = now when,=20 on the one hand, the local Orthodox Churches are becoming = isolated=20 (from each other) in their earthly relations, and possibly = deeper=20 divisions lie ahead; and on the other hand, attempts are = being made=20 to form "one church" on earth on principles totally foreign = to the=20 Orthodox consciousness. It is not a cold, abstract = recognition of=20 the invisible Heavenly Church that we need; rather, with all = our=20 soul we must think and feel ourselves to be members of the = "Church=20 of the called" in living and active communion with = the=20 "Church of the chosen." For in this also is to be found in = part our=20 chosenness=E2=80=94not our personal, individual chosenness, = but the=20 chosenness of Orthodoxy among the Christian confessions.

    When, in the last century, the Protestant spirit began to = penetrate into Russian society, and in some places also into = the=20 simple people, our church writers had set before them the = aim of=20 opposing to the above-mentioned alien view of the Church the = Orthodox teaching that in the midst of all the divisions in=20 Christianity the Church=20 on earth is one and unique. It was explained = that the=20 essential, logically clear, and natural attributes of the = Church had=20 to be, and were, the uninterruptedness of the hierarchy, = coming from=20 the Holy Apostles, and the teaching of faith, confessed and = kept=20 without change. Such are the outward signs that are = understandable=20 for everyone: such is the Orthodox Eastern Church. Thus the = question=20 was limited and answered by the teaching about the = Church on=20 earth.

    The question of the Church has become a real one in our = days=20 also, but now it has a broader scope. Although the = "ecumenical=20 movement" of recent times is occupied not with the question = of the=20 unity of faith, but with the aim of participating in the = proposed=20 plan of an epochal reconstruction of human = society=E2=80=94still, sooner or=20 later, the question of the foundations and scope of = Christian faith=20 in this attempt at union will have to arise. It is our = obligation to=20 show why this movement cannot be justified. But we ourselves = will=20 not be completely justified if we descend from the breadth = of the=20 Orthodox world-view, with all its fullness, to a narrow = platform of=20 conceptions and, most importantly, to Western = conceptions of the=20 Church.

    At one time it was permissible and harmless for the=20 representatives of our church history and theology when = entering=20 dialogue with Protestantism, to descend to its narrow = platform: but=20 in present circumstances this is no longer justified.

    Even if a reply were not demanded of us to a movement = that is=20 passing us by, that is off to the side of us=E2=80=94still, = it is always=20 more consoling for us to acknowledge that we are under the=20 protection of a great heavenly choir of saints, than it is = to forget=20 about this...

    "Today shalt thou be with Me in paradise" (Luke = 23:43)=E2=80=94the holy=20 words pronounced on Golgotha. Paradise! Is this not a = forgotten=20 word? After the third chapter of Genesis it is not heard in = the Old=20 Testament Scripture. A cherubim with a bared sword was = placed to=20 guard the entrance into Paradise. But on the day of Golgotha = its=20 gates were opened: "The Cherubim steps away from the tree of = life,=20 and the flaming weapon turns to flight." The Old Testament = righteous=20 ones, the departed first Christian martyrs entered into the = Kingdom=20 of Christ in the heavens. With the course of decades and = centuries,=20 the granary of the Lord began to be filled, after the = Apostles, with=20 the ranks of martyrs and confessors, hierarchs, ascetics and = righteous ones. The Church of the saints lives a life of = blessedness=20 in God, with prayers of praise and thanksgiving: and since = "love=20 never faileth" (I Cor. 13:8), these are joined by prayers = for the=20 brethren on earth. And we also ask their prayers for us and = for our=20 close ones who are departed. These prayers, as an expression = of=20 spiritual closeness, are intertwined in all directions, = drawing=20 heaven near to earth. Indeed, how can we not feel the = closeness=20 of heavenly and earthly things, when we so desire the = blessed=20 life for our close departed ones and entreat the Savior in = prayer=20 for them?

    Furthermore, the Orthodox Christian, if he has a living = bond with=20 his Church, constantly sees and hears in church and at home=20 reminders of the Invisible Church of the saints, and his = soul is in=20 constant contact with thoughts about it. He received in = infancy, at=20 his baptism, a Christian name, the name of a saint, and he = feels=20 himself especially close to this saint and his personal = prayer=20 entreats the saint to pray to God for him. He looks into his = usual=20 calendar, and before his eyes is a monthly list, filled with = the=20 names of the saints of all periods of Christianity. He = enters the=20 church, and before his eyes there appears another world, the = heavenly world fixed in images in the icons, on the = iconostasis, on=20 the walls, often in the very peak of the dome.

    The Vespers service, beginning with the glorification of = the Most=20 Holy Trinity, immediately directs his thoughts to the = Kingdom of=20 Christ by the call to come together and worship its Head, = "Christ=20 Himself, our King and God," and further, the whole service = is=20 penetrated with the remembrance of the saints, and = especially of the=20 Most Holy Theotokos. In the shortest litany, "Again and = again"=E2=80=94which=20 is said nearly ten times in a feast-day Vigil=E2=80=94we are = reminded to=20 "call to remembrance the Most Holy, Most Pure, Most Blessed, = glorious Theotokos and ever-virgin Mary, with all the = saints," and=20 in such an awareness to commit ourselves and one another to = Christ=20 God.

    When giving a prosphora for commemoration in the Altar at = the=20 Proskomedia before the Liturgy, the Christian who has ever = heard an=20 explanation of the Liturgy knows that the particles taken = out of the=20 prosphora will be placed on the sacred paten amidst the = particles=20 "for the living and the dead" below the set of particles = which=20 symbolically represent the whole Church of Christ: in the = center the=20 Lamb of God, and on the sides one particle in honor of the=20 Theotokos, and other particles in memory of all the saints = in their=20 nine ranks. So close to us is the Heavenly Church that we = confide to=20 it all our sorrows, weaknesses, falls, griefs, and joys: we = express=20 love for it: we ask its prayers and its help for us.

    Such is the spiritual world which is accessible to us = even if we=20 live in the usual church parish. Multiply this possibility = for those=20 who live in a monastery, and especially for priests or = deacons who=20 frequently serve in the Altar, or for those who are assigned = to the=20 cliros. It turns out that in the Orthodox Church = communion=20 with the saints, with the Invisible Church, can be more = intimate=20 than with, the world that surrounds us outside the church = building;=20 for many it is indeed such.

    But is a really earthly communion with the whole earthly = Church,=20 dispersed in various nations and states, possible for us? = Indeed,=20 within one and the same church parish, does any religious, = spiritual=20 communion occur outside the church building? In vain do = people=20 lullaby themselves, dreaming of a "fullness" of communion = and unity=20 of the whole Christian world on earth.

    In our Orthodox Church, however, communion of soul and = mind, all=20 our striving, everything is directed to the Heavenly Church, = so that=20 it, being invisible, becomes almost visible, and from the = distance=20 of the heavenly heights becomes the closest thing to us.

    Earth and heaven are a single Church of Christ. This is a = Church=20 more complete than any other one that might be organized, = even=20 though one might call together and bind with a single name = all the=20 varieties of present-day societies and churches which belong = to=20 historical Christianity outside the Church, outside of=20 Orthodoxy.

    But isn't our communion with the Heavenly Church one = sided? Does=20 it give benefit to the soul? The saints hear us in the same = way one=20 soul hears another. And more than this: on earth the contact = between=20 people through the bodily organs of sense somewhat impedes = and=20 hinders the immediate communion of souls, but in the=20 heavenly-earthly sphere this communion is free. In this = sphere our=20 voice, our words, reading and singing in the work of prayer = are=20 necessary for ourselves, for our sake, so = as to=20 unite two or three of us or a whole church into a single = common=20 soul, "That with a single heart we may hymn" God and His = saints.

    It is said of earthly relationships: "Tell me who your = friends=20 are, and I'll tell you who you are." "A man learns from the = company=20 he keeps"=E2=80=94whether for good or ill. Is it not so also = in the purely=20 spiritual sphere? The Apostle John the Theologian instructs = in his=20 catholic epistle, which is for all Christians, including = ourselves:=20 "I write (the Gospel, the Epistles, the Apocalypse) that ye = also may=20 have fellowship with us, and truly, our fellowship is with = the=20 Father, and with His Son Jesus Christ" (I John 1:3). He = writes this,=20 being in great old age, giving us his testament that men = live in=20 common love. The chief of the Apostles writes: "I will not = be=20 negligent to put you always in remembrance (to prepare = yourselves=20 for a free entrance into the eternal Kingdom of our Lord) = ...=20 knowing that shortly I must put off this my tabernacle, even = as our=20 Lord Jesus Christ hath shown me. Moreover I will endeavor = that ye=20 may be able after my decease to have these things always in=20 remembrance" (II Peter 1:13, 15).

    However, in speaking of a single heavenly earthly Church, = do we=20 not confuse two distinct spheres?

    We do not confuse them, but only confess their union*: = "Having=20 accomplished for us Thy mission and united things on earth = with=20 things in heaven, Thou didst ascend into glory, O Christ our = God,=20 being nowhere separated from those who love thee, but = remaining=20 ever-present with us and calling: I am with you and no one = is=20 against you" (Kontakion of the Ascension). The = Canonical=20 epistle of the Eastern Patriarchs in the 17th century = expresses the=20 truth of the unity of the Church in the words: "Two flocks = of a=20 single Pastor." And so do we believe...

    But why did the Fathers of the Church at the Councils not = raise=20 the question of the Heavenly Church, but by the word = "Church" always=20 had in mind its existence on earth? And why in their works = does one=20 have to "search out" the passages where they ascend to the = thoughts=20 of the heavenly sphere, giving it the name of "Church"?

    This is because they were entrusted with shepherding the = earthly=20 flock of Christ: all their thoughts, all their effort and = care,=20 concern the ordering and service of what had been entrusted = to=20 them=E2=80=94the preservation of the faith and the ordering = of the earthly=20 sphere of the Church. But their service was illuminated and = received=20 power by the constant awareness of being in the = single=20 ecumenical heavenly-earthly Kingdom or Body of Christ.

    * * *

    *Webmaster note: This is to be expected, for the = Church=20 is the Body of Christ (Ephesians 1:22-23). Recall what the = Fourth=20 =C5=92cumenical Synod decreed in 451 concerning the Person = of Christ (The=20 Chalcedonian Oros):

    So, following the saintly fathers, we all with = one=20 voice teach the confession of one and the same Son, our = Lord Jesus=20 Christ: the same perfect in divinity and perfect in = humanity, the=20 same truly God and truly man, of a rational soul and a = body;=20 consubstantial with the Father as regards his divinity, = and the=20 same consubstantial with us as regards his humanity; like = us in=20 all respects except for sin; begotten before the ages from = the=20 Father as regards his divinity, and in the last days the = same for=20 us and for our salvation from Mary, the virgin God-bearer=20 [Theotokos] as regards his humanity; one and the = same=20 Christ, Son, Lord, only-begotten, acknowledged in two = natures=20 which undergo no confusion, no change, no division, no = separation; at no point was the difference between = the=20 natures taken away through the union, but rather the = property of=20 both natures is preserved and comes together into a single = person=20 and a single subsistent being; he is not parted or divided = into=20 two persons, but is one and the same only-begotten Son, = God, Word,=20 Lord Jesus Christ, just as the prophets taught from the = beginning=20 about him, and as the Lord Jesus Christ himself instructed = us, and=20 as the creed of the fathers handed it down to us. =

    Thus, ecclesiology flows from Christology, a theological = pedagogy=20 lost on Protestants. Their reasoning on this matter is = inconsistent=20 and un-Christian, not being grounded in a proper = understanding of=20 Christ=E2=80=99s Person as taught by the Holy Fathers and = expressed in the=20 very same =C5=92cumenical Synods which Protestants claim to = uphold=20 (usually just the first four: Nicea, 325; Constantinople, = 381;=20 Ephesus, 431; and Chalcedon, 451).

     
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