no salvation, because salvation is the Church

From: Subject: no salvation, because salvation is the Church Date: Thu, 19 Oct 2006 00:25:29 -0500 MIME-Version: 1.0 Content-Type: text/html; charset="Windows-1252" Content-Transfer-Encoding: quoted-printable Content-Location: http://www.fatheralexander.org/booklets/english/catholicity_church_florovsky.htm X-MimeOLE: Produced By Microsoft MimeOLE V6.00.2900.2962 no salvation, because salvation is the Church
The catholicity

of the Church

Archpriest George Florovsky

Content: The=20 theanthropic union and the Church. The=20 inner quality of catholicity. The=20 transfiguration of personality. The=20 sacred and the historical. The=20 inadequacy of the Vincentian canon. Freedom=20 and Authority.

The Church: her nature and task: The=20 catholic mind. The=20 new reality. The=20 new creation. Historical=20 antinomies.

The theanthropic union and the=20 Church

Christ conquered the world. This victory consists in = His having=20 created His own Church. In the midst of the vanity and poverty, of the = weakness=20 and suffering of human history, He laid the foundations of a "new = being." The=20 Church is Christ=92s work on earth; it is the image and abode of His = blessed=20 Presence in the world. And on the day of Pentecost The Holy Spirit = descended on=20 the Church, which was then represented by the twelve Apostles and those = who were=20 with them. He entered into the world in order to abide with us and act = more=20 fully than He had ever acted before; "for the Spirit was not yet = given,=20 because Jesus was not yet glorified" (John 7:39). The Holy Spirit = descended=20 once and for always. This is a tremendous and unfathomable mystery. He = lives and=20 abides ceaselessly in the church. In the Church we receive the Spirit of = adoption (Rom. 8:15). Through reaching towards and accepting the Holy = Ghost we=20 become eternally God=92s. In the Church our salvation is perfected; the=20 sanctification and transfiguration, the theosis of the human race = is=20 accomplished.

Extra Ecclesiam nulla salus: [Outside the Church = there is=20 no salvation]. All the categorical strength and point of this aphorism = lies in=20 its tautology. Outside the Church there is no salvation, because = salvation is=20 the Church. For salvation is the revelation of the way for every one = who=20 believes in Christ's name. This revelation is to be found only in the = Church. In=20 the Church, as in the Body of Christ, in its theanthropic organism, the = mystery=20 of incarnation, the mystery of the "two natures," indissolubly united, = is=20 continually accomplished. In the Incarnation of the Word is the fullness = of=20 revelation, a revelation not only of God, but also of man. "For the Son = of God=20 became the Son of Man," writes St. Irenaeus, "to the end that man too = might=20 become the son of God" (Adv. Haere. 3:10, 2). In Christ, as God-Man, the = meaning=20 of human existence is not only revealed, but accomplished. In Christ = human=20 nature is perfected, it is renewed, rebuilt, created anew. Human destiny = reaches=20 its goal, and henceforth human life is, according to the word of the = Apostle,=20 "hid with Christ in God" (Coloss. 3:3). In this sense Christ is = the "Last=20 Adam" (1 Cor. 15:45), a true man. In Him is the measure and limit of = human life.=20 He rose "As the first fruits of them that are asleep" (1 Cor. = 15:20-22).=20 He ascended into Heaven, and sitteth at the right hand of God. His Glory = is the=20 glory of all human existence. Christ has entered the pre-eternal glory; = He has=20 entered it as Man and has called the whole of mankind to abide with Him = and in=20 Him. "God, being rich in mercy, for His great love wherewith He loved = us, even=20 when we were dead through our trespasses, quickened us together with = Christ ...=20 and raised us up with Him, and made us to sit with Him in the heavenly = places,=20 in Christ Jesus" (Eph. 2:4-6). Therein lies the mystery of the Church as = Christ's Body. The Church is fulness, (Τ=F2=20 πληρωμα) that is, = fulfilment,=20 completion (Eph. 1:23). In this manner St. John Chrysostom explains the = words of=20 the Apostle: "The Church is the fulfilment of Christ in the same manner = as the=20 head completes the body and the body is completed by the head. Thus we=20 understand why the Apostle sees that Christ, as the Head needs = all His=20 members. Because if many of us were not, one the hand, one the foot, = one yet=20 another member, His body would not be complete. Thus His body is formed = of all=20 the members. This means, "That the head will be complete, only when = the body=20 is perfect; when we all are most firmly united and strengthened" = (In Ephes. Hom. 3, 2 (Migne, P.G. Ixii. c. 26)). Bishop = Theophanes=20 repeats the explanation of Chrysostom: "The Church is the fulfilment of = Christ=20 in the same manner as the tree is the fulfilment of the grain. All that = is=20 contained in the grain in a condensed manner, receives its full = development in=20 the tree ... He Himself is complete and all-perfect, but not yet has He = drawn=20 mankind to Himself in final completeness. It is only gradually that = mankind=20 enters into Communion with Him and so gives a new fulness to His work, = which=20 thereby attains its full accomplishment (Explan. Of Ep. = To Ephes.=20 M. 1893, 2. pp. 93-94. For the same point of view, cf. the late Very = Rev. J.=20 Armitage Robinson, St. Paul=92s Epistle to the Ephesians, = pp. 44-45,=20 I. 403; short ed. pp. 57-60).

The Church is completeness itself; it is the = continuation and=20 the fulfilment of the theanthropic union. The Church is transfigured and = regenerated mankind. The meaning of this regeneration and = transfiguration is=20 that in the Church mankind becomes one unity, "in one body" = (Eph.=20 2:16). The life of the Church is unity and union. The body is "knit = together"=20 and "increaseth" (Col 2:19) in unity of Spirit, in unity of love. = The=20 realm of the Church is unity. And of course this unity is no outward = one, but is=20 inner, intimate, organic. It is the unity of the living body, the unity = of the=20 organism. The Church is a unity not only in the sense that it is one and = unique;=20 it is a unity, first of all, because its very being consists in = reuniting=20 separated and divided mankind. It is this unity which is the = "sobornost" or=20 catholicity of the Church. In the Church humanity passes over into = another=20 plane, begins a new manner of existence. A new life becomes possible, a = true,=20 whole and complete life, a catholic life, "in the unity of the Spirit, = in the=20 bond of peace (Eph. 4:3). A new existence begins, a new principle of = life,=20 "Even as Thou, Father, art in Me, and I in Thee, that they also may = be in Us=20 ... that they may be one even as We are one" (John 17:21-23).

This is the mystery of the final reunion in the image = of the=20 Unity of the Holy Trinity. It is realized in the life and construction = of the=20 Church, it is the mystery of sobornost, the mystery of = catholicity.

The inner quality of = catholicity

The catholicity of the Church is not a quantitative = or a=20 geographical conception. It does not at all depend on the world-wide = dispersion=20 of the faithful. The universality of the Church is the consequence or = the=20 manifestation, but not the cause or the foundation of its catholicity. = The=20 world-wide extension or the universality of the Church is only an = outward sign,=20 one that is not absolutely necessary. The Church was catholic even when=20 Christian communities were but solitary rare islands in a sea of = unbelief and=20 paganism. And the Church will remain catholic even unto the end of time = when the=20 mystery of the "falling away" will be revealed, when the Church once = more will=20 dwindle to a "small flock." "When the Son of Man cometh, shall He = find faith=20 on the earth?" (Luke 18:8). The Metropolitan Philaret expressed = himself very=20 adequately on this point: "If a city or a country falls away from the = universal=20 Church, the latter will still remain an integral, imperishable body" = (Opinions and Statements of Philaret, Metropolitan of = Moscow,=20 Concerning the Orthodox Church in the East, St. Petersburg, 1886, p. = 53.). Philaret uses here the word "universal" in the sense of=20 catholicity. The conception of catholicity cannot be measured by its = wide-world=20 expansion; universality does not express it exactly. Καθολικη from = Καθ=20 σλου means, first of all, the inner wholeness = and integrity of the=20 Church's life. We are speaking here of wholeness, not only of=20 communion, and in any case not of a simple empirical communion. = Καθ = σλου is not the same as Κατα παντ=F3ς; it=20 belongs not to the phenomenal and empirical, but to the noumenal and = ontological=20 plane; it describes the very essence, not the external manifestations. = We feel=20 this already in the pre-Christian use of these words, beginning from = Socrates.=20 If catholicity also means universality, it certainly is not an empirical = universality, but an ideal one; the communion of ideas, not of facts, is = what it=20 has in view. The first Christians when using the words =91Ekklis=EDa=20 Katholik=ED (Εκκλησια Καθολικη) never = meant a world-wide Church. This=20 word rather gave prominence to the orthodoxy of the Church, to the truth = of the=20 "Great Church," as contrasted with the spirit of sectarian separatism = and=20 particularism; it was the idea of integrity and purity that was = expressed. This=20 has been very forcibly stated in the well known words of St. Ignatius of = Antioch: "Where there is a bishop, let there be the whole multitude; = just as=20 where Jesus Christ is, there too is the Catholic Church" (Ignat=20 Smyrn. 8:2). These words express the same idea as does the = promise:=20 "Where two or three are gathered together in My name, there am I in = the midst=20 of them" (Mt 18:19-20). It is this mystery of gathering together = (μυστηριον = της=20 συναξεως, = Myst=EDrion tis sin=E1kseos)=20 that the word catholicity expresses. Later on St. Cyril of Jerusalem = explained=20 the word "catholicity" which is used in the Creed in the traditional = manner of=20 his Church. The word "Church" means the "gathering together of all in = one=20 union;" therefore it is called a "gathering" (εκκλεσια, = Ekklis=EDa). The Church is called=20 catholic, because it spreads over all the universe and subjects the = whole of the=20 human race to righteousness, because also in the Church the dogmas are = taught=20 "fully, without any omission, catholically, and completely" (καθολικως = και=20 ανελλειπως) because, again, in the Church=20 every kind of sin is cured and healed" (Catech. 18:23 = (Migne P.G.=20 33 c. 1044)). Here again catholicity is understood as an inner = quality.=20 Only in the West, during the struggle against the Donatists was the word = "catholica" used in the sense of "universality," in opposition to the=20 geographical provincialism of the Donatists (Cf. Pierre = Batiffol,=20 Le Catholicisme de St. Augustin, I. (Paris, 1920), p. 212 =97 = "Rappelons=20 que le nom =91catholique=92 a servi =E0 qualifier la Grande Eglise par = opposition aux=20 h=E9r=E9tiques =85 Le nom est vraisemblablement de cr=E9ation populaire = et apparait en=20 Orient au second si=E8cle. Les tractatores du 4. si=E8cle, qui = lui cherchent=20 une signification =E9tymologique et savante, veulent y voir = l=92expression soit de=20 la perfection int=E9grale de la foi de l=92Eglise, soit du fait que = l=92Eglise ne fait=20 pas acception de personnes de rang, du culture, soit enfin et surtout de = fait=20 que l=92Eglise est repandue dans le monde entire d=92une extr=E9mit=E9 = =E0 l=92autre.=20 Augustin ne veut conna=EEtre que ce dernier sens." Cp. Also Bishop = Lightfoot, in=20 his edition of St. Ignatius, v. 2 (London, 1889), p. 319. Note = ad Loc.=20 The history of the Christian and pre-Christian use of the terms = ekklis=EDa=20 katholik=ED (Εκκλησια Καθολικη)=20 and katholikos (καθολικ=F3ς) generally in various settings = deserves careful=20 study; apparently there have been no special investigations on the = subject. In=20 Russian, reference may be made to the very valuable, though not = exhaustive or=20 faultless, article of the late Professor M. D. Muretov in the supplement = to his=20 book Ancient Jewish Prayers Ascribed to St. Peter (Sergiev Posad, = 1905).=20 See also Bishop Lightfoot, St. Ignatius, v. 2 (London, 1889), p. = 310,=20 note). Later on, in the East, the word "catholic" was understood = as=20 synonymous with "ecumenical." But this only limited the conception, = making it=20 less vivid, because it drew attention to the outward form, not to the = inner=20 contents. Yet the Church is not catholic because of its outward extent, = or, at=20 any rate, not only because of that. The Church is catholic, not only = because it=20 is an all-embracing entity, not only because it unites all its members, = all=20 local Churches, but because it is catholic all through, in its very = smallest=20 part, in every act and event of its life. The nature of the = Church is=20 catholic; the very web of the Church's body is catholic. The Church is = catholic,=20 because it is the one Body of Christ; it is union in Christ, oneness in = the Holy=20 Ghost-and this unity is the highest wholeness and fulness. The gauge of = catholic=20 union is that "The multitude of them that believed be of one heart = and of one=20 soul" (Act 4:32). Where this is not the case, the life of the Church = is=20 limited and restricted. The ontological blending of persons is, and must = be,=20 accomplished in oneness with the Body of Christ; they cease to be = exclusive and=20 impenetrable. The cold separation into "mine" and "thine" = disappears.

The growth of the Church is in the perfecting of its = inner=20 wholeness, its inner catholicity, in the "perfection of wholeness"; = "That=20 they may be made perfect in one" (John 17:23).

The transfiguration of=20 personality

The catholicity of the Church has two sides. = Objectively, the=20 catholicity of the Church denotes a unity of the Spirit. "In one Spirit = were we=20 all baptized into one body" (1 Cor. 12:13). And the Holy Spirit which is = a=20 Spirit of love and peace, not only unites isolated individuals, but also = becomes=20 in every separate soul the source of inner peace and wholeness. = Subjectively,=20 the catholicity of the Church means that the Church is a certain unity = of life,=20 a brotherhood or communion, a union of love, "a life in common." The = image of=20 the Body is the commandment of love. "St. Paul demands such love of us, = a love=20 which should bind us one to the other, so that we no more should be = separated=20 one from the other ... St. Paul demands that our union should be as = perfect=20 as is that of the members of one body" (St. John = Chrysostom, In=20 Eph. Hom. 11.1, Migne, P.G. lxii, c. 79). The novelty of the=20 Christian commandment of love consists in the fact that we are to love = our=20 neighbour as ourselves. This is more than putting him on the same = level=20 with ourselves, of identifying him with ourselves; it means seeing our = own self=20 in another, in the beloved one, not in our own self .... Therein lies = the limit=20 of love; the beloved is our "alter ego," an "ego" which is dearer to us = than=20 ourself. In love we are merged into one. "The quality of love is such = that the=20 loving and the beloved are no more two but one man" (In 1 = Cor. Hom.=20 33, 3, Migne, P.G. lxi. c. 280). Even more: true Christian love = sees in=20 every one of our brethren "Christ Himself." Such love demands = self-surrender,=20 self-mastery. Such love is possible only in a catholic expansion and=20 transfiguration of the soul. The commandment to be catholic is given to = every=20 Christian. The measure of his spiritual manhood is the measure of his=20 catholicity. The Church is catholic in every one of its members, because = a=20 catholic whole cannot be built up or composed otherwise than through the = catholicity of its members. No multitude, every member of which is = isolated and=20 impenetrable, can become a brotherhood. Union can become possible only = through=20 the mutual brotherly love of all the separate brethren. This thought is=20 expressed very vividly in the well known vision of the Church as of a = tower that=20 is being built. (Compare the Shepherd of Hermas). This tower is = being=20 built out of separate stones-the faithful. These faithful are "living = stones" (1=20 Peter 2:5). In the process of building they fit one into the other, = because they=20 are smooth and are well adapted to one another; they join so closely to = one=20 another, that their edges are no longer visible, and the tower appears = to be=20 built of one stone. This is a symbol of unity and wholeness. But notice, = only=20 smooth square stones could be used for this building. There were other = stones,=20 bright stones, but round ones, and they were of no use for the building; = they=20 did not fit one into the other, were not suitable for the building and = they had=20 to be placed near the walls. (Hermas, Vis. = 3:2:6,8).=20 In ancient symbolism "roundness" was a sign of isolation, of = self-sufficiency=20 and self-satisfaction =97 teres atque rotundus. And it is just = this spirit=20 of self-satisfaction which hinders our entering the Church. The stone = must first=20 be made smooth, so that it can fit into the Church wall. We must "reject = ourselves" to be able to enter the catholicity of the Church. We must = master our=20 self-love in a catholic spirit before we can enter the Church. And in = the=20 fulness of the communion of the Church the catholic transfiguration = of=20 personality is accomplished.

But the rejection and denial of our own self does not = signify=20 that personality must be extinguished, that it must be dissolved within = the=20 multitude. Catholicity is not corporality or collectivism. On the = contrary,=20 self-denial widens the scope of our own personality; in self-denial = we=20 possess the multitude within our own self; we enclose the many within = our own=20 ego. Therein lies the similarity with the Divine Oneness of the Holy=20 Trinity. In its catholicity the Church becomes the created = similitude of=20 Divine perfection. The Fathers of the Church have spoken of this with = great=20 depth. In the East St. Cyril of Alexandria; in the West St. Hilary. = (For Patristic quotations very well arranged and explained, see = E.=20 Mersch, S.J., Le Corps Mystique du Christ, Etudes de Th=E9ologie=20 Historique, t. 1-2, Louvain, 1933). In contemporary Russian = theology=20 the Metropolitan Antony has said very adequately, "The existence of the = Church=20 can be compared to nothing else upon earth, for on earth there is no = unity, but=20 only separation. Only in heaven is there anything like it. The Church is = a=20 perfect, a new, a peculiar, a unique existence upon earth, a = unicum,=20 which cannot be closely defined by any conception taken from the life of = the=20 world. The Church is the likeness of the existence of the Holy Trinity, = a=20 likeness in which many become one. Why is it that this existence, just = as the=20 existence of the Holy Trinity, is new for the old man and unfathomable = for him?=20 Because personality in its carnal consciousness is a self-imprisoned = existence,=20 radically contrasted with every other personality (Archbishop=20 Anthony Khapovitsky, The Moral Idea of the Dogma of the Church, = Works,=20 vol. 2, pp. 17-18. St. Petersburg, 1911). "Thus the Christian = must=20 in the measure of his spiritual development set himself free, = making a=20 direct contrast between the =91ego=92 and the =91non-ego=92 he must = radically modify=20 the fundamental qualities of human self-consciousness" (Ibid., The Moral Idea of the Dogma of the Holy Trinity, = p.=20 65). It is just in this change that the catholic regeneration of = the mind=20 consists.

There are two types of self-consciousness and = self-assertion:=20 separate individualism and catholicity. Catholicity is no denial = of=20 personality and catholic consciousness is neither generic nor racial. It = is not=20 a common consciousness, neither is it the joint consciousness of the = many or the=20 Bewusstsein ueberhaupt of German philosophers. Catholicity is = achieved=20 not by eliminating the living personality, nor by passing over into the = plane of=20 an abstract Logos. Catholicity is a concrete oneness in thought and=20 feeling. Catholicity is the style or the order or the setting of=20 personal consciousness, which rises to the "level of = catholicity." It is=20 the "telos" of personal consciousness, which is realized in creative=20 development, not in the annihilation of personality.

In catholic transfiguration personality receives = strength and=20 power to express the life and consciousness of the whole. And this not = as an=20 impersonal medium, but in creative and heroic action. We must not say: = "Every=20 one in the Church attains the level of catholicity," but = "every one=20 can, and must, and is called to attain it." Not always and not by = every one=20 is it attained. In the Church we call those who have attained it Doctors = and=20 Fathers, because from them we hear not only their personal profession, = but also=20 the testimony of the Church; they speak to us from its catholic = completeness,=20 from the completeness of a life full of grace.

The sacred and the = historical

The Church is the unity of charismatic life. The = source of this=20 unity is hidden in the sacrament of the Lord's Supper, and in the = sacrament of=20 Pentecost, that unique descent of the Spirit of Truth into the world. = Therefore=20 the Church is an apostolic Church. It was created and sealed by = the=20 Spirit in the Twelve Apostles, and the Apostolic Succession is a living = and=20 mysterious thread binding the whole historical fulness of Church life = into one=20 catholic whole. Here again we see two sides. The objective side is the=20 uninterrupted sacramental succession, the continuity of the hierarchy. = The Holy=20 Ghost does not descend upon earth again and again, but abides in the = "visible"=20 and historical Church. And it is in the Church that He breathes and = sends forth=20 His rays. Therein lies the fulness and catholicity of Pentecost.

The subjective side is loyalty to the Apostolic = tradition; a=20 life spent according to this tradition, as in a living realm of truth. = This is=20 the fundamental demand or postulate of Orthodox thought, and here again = this=20 demand entails the denial of individualistic separatism; it insists on=20 catholicity. The catholic nature of the Church is seen most vividly in = the fact=20 that the experience of the Church belongs to all times. In the life and=20 existence of the Church time is mysteriously overcome and mastered, = time, so to=20 speak, stands still. It stands still not only because of the = power of=20 historical memory, or of imagination, which can "fly over the double = barrier of=20 time and space;" it stands still, because of the power of grace, which = gathers=20 together in catholic unity of life that which had become separated by = walls=20 built in the course of time. Unity in the Spirit embraces in a = mysterious,=20 time-conquering fashion, the faithful of all generations. This = time-conquering=20 unity is manifested and revealed in the experience of the Church, = especially in=20 its Eucharistic experience. The Church is the living image of eternity = within=20 time. The experience and life of the Church are not interrupted or = broken up by=20 time. This, too, is not only because of continuity in the super-personal = outpouring of grace, but also because of the catholic inclusion of all = that was,=20 into the mysterious fulness of the present. Therefore the history of the = Church=20 gives us not only successive changes, but also identity. In this sense = communion=20 with the saints is a conamunio sanctorum. The Church knows that = it is a=20 unity of all times, and as such it builds up its life. Therefore the = Church=20 thinks of the past not as of something that is no more, but as of = something that=20 has been accomplished, as something existing in the catholic fulness of = the one=20 Body of Christ. Tradition reflects this victory over time. To learn from = tradition, or, still better, in tradition, is to learn from the = fulness=20 of this time-conquering experience of the Church, an experience which = every=20 member of the Church may learn to know and possess according to the = measure of=20 his spiritual manhood; according to the measure of his catholic = development. It=20 means that we can learn from history as we can from revelation. Loyalty = to=20 tradition does not mean loyalty to bygone times and to outward = authority; it is=20 a living connection with the fulness of Church experience. Reference to=20 tradition is no historical inquiry. Tradition is not limited to Church=20 archaeology. Tradition is no outward testimony which can be accepted by = an=20 outsider. The Church alone is the living witness of tradition; and only = from=20 inside, from within the Church, can tradition be felt and accepted as a=20 certainty. Tradition is the witness of the Spirit; the Spirit's = unceasing=20 revelation and preaching of good tidings. For the living members of the = Church=20 it is no outward historical authority, but the eternal, continual voice = of God =97=20 not only the voice of the past, but the voice of eternity. Faith seeks = its=20 foundations not merely in the example and bequest of the past, but in = the grace=20 of the Holy Ghost, witnessing always, now and ever, world without = end.

As Khomyakov admirably puts it, "Neither individuals, = nor a=20 multitude of individuals within the Church preserve tradition or write = the=20 Scriptures, but the Spirit of God which lives in the whole body of the = Church"=20 (Russia and the English Church, p. = 198).=20 "Concord with the past" is only the consequence of loyalty to the whole; = it is=20 simply the expression of the constancy of catholic experience in the = midst of=20 shifting times. To accept and understand tradition we must live within = the=20 Church, we must be conscious of the grace-giving presence of the Lord in = it; we=20 must feel the breath of the Holy Ghost in it. We may truly say that when = we=20 accept tradition we accept, through faith, our Lord, who abides in the = midst of=20 the faithful; for the Church is His Body, which cannot be separated from = Him.=20 That is why loyalty to tradition means not only concord with the = past,=20 but, in a certain sense, freedom from the past, as from some = outward=20 formal criterion. Tradition is not only a protective, conservative = principle; it=20 is, primarily, the principle of growth and regeneration. Tradition is = not a=20 principle striving to restore the past, using the past as a criterion = for the=20 present. Such a conception of tradition is rejected by history itself = and by the=20 consciousness of the Church. Tradition is authority to teach, = potestas=20 magisterii, authority to hear witness to the truth. The Church bears = witness=20 to the truth not by reminiscence or from the words of others, but from = its own=20 living, unceasing experience, from its catholic fulness ... Therein = consists=20 that "tradition of truth," traditio veritatis, about which St. = Irenaeus=20 spoke (Adv. Haeres, i. 10, 2). For him it = is=20 connected with the "veritable unction of truth," charisma veritatis = certum"=20 (Ibid., 4. 26,2), and the "teaching of = the=20 Apostles" was for him not so much an unchangeable example to be repeated = or=20 imitated, as an eternally living and inexhaustible source of life and=20 inspiration. Tradition is the constant abiding of the Spirit and not = only the=20 memory of words. Tradition is a charismatic, not a historical,=20 principle.

It is quite false to limit the "sources of teaching" = to=20 Scripture and tradition, and to separate tradition from Scripture as = only an=20 oral testimony or teaching of the Apostles. In the first place, both = Scripture=20 and tradition were given only within the Church. Only in the Church have = they=20 been received in the fulness of their sacred value and meaning. In them = is=20 contained the truth of Divine Revelation, a truth which lives in the = Church.=20 This experience of the Church has not been exhausted either in Scripture = or in=20 tradition; it is only reflected in them. Therefore, only within the = Church does=20 Scripture live and become vivified, only within the Church is it = revealed as a=20 whole and not broken up into separate texts, commandments, and = aphorisms. This=20 means that Scripture has been given in tradition, but not in the = sense=20 that it can be understood only according to the dictates of tradition, = or that=20 it is the written record of historical tradition or oral teaching. = Scripture=20 needs to be explained. It is revealed in theology. This is possible only = through=20 the medium of the living experience of the Church.

We cannot assert that Scripture is self-sufficient; = and this=20 not because it is incomplete, or inexact, or has any defects, but = because=20 Scripture in its very essence does not lay claim to self-sufficiency. We = can say=20 that Scripture is a God-inspired scheme or image (eik=F3n) of = truth, but=20 not truth itself. Strange to say, we often limit the freedom of the = Church as a=20 whole, for the sake of furthering the freedom of individual Christians. = In the=20 name of individual freedom the Catholic, ecumenical freedom of the = Church is=20 denied and limited. The liberty of the Church is shackled by an abstract = biblical standard for the sake of setting free individual consciousness = from the=20 spiritual demands enforced by the experience of the Church. This is a = denial of=20 catholicity, a destruction of catholic consciousness; this is the sin of = the=20 Reformation. Dean Inge neatly says of the Reformers: "their creed has = been=20 described as a return to the Gospel in the spirit of the Koran" (Very Rev. W. R. Igne, The Platonic Tradition in English = Religious=20 Thought, 1926, p. 27). If we declare Scripture to be = self-sufficient,=20 we only expose it to subjective, arbitrary interpretation, thus cutting = it away=20 from its sacred source. Scripture is given to us in tradition. It is the = vital,=20 crystallizing centre. The Church, as the Body of Christ, stands = mystically first=20 and is fuller than Scripture. This does not limit Scripture, or cast = shadows on=20 it. But truth is revealed to us not only historically. Christ appeared = and still=20 appears before us not only in the Scriptures; He unchangeably and = unceasingly=20 reveals Himself in the Church, in His own Body. In the times of the = early=20 Christians the Gospels were not yet written and could not be the sole = source of=20 knowledge. The Church acted according to the spirit of the Gospel, and, = what is=20 more, the Gospel came to life in the Church, in the Holy Eucharist. In = the=20 Christ of the Eucharist Christians learned to know the Christ of the = Gospels,=20 and so His image became vivid to them.

This does not mean that we oppose Scripture to = experience. On=20 the contrary, it means that we unite them in the same manner in which = they were=20 united from the beginning. We must not think that all we have said = denies=20 history. On the contrary, history is recognized in all its sacred = realism. As=20 contrasted with outward historical testimony, we put forward no = subjective=20 religious experience, no solitary mystical consciousness, not the = experience of=20 separate believers, but the integral, living experience of the Catholic = Church,=20 catholic experience, and Church life. And this experience includes also=20 historical memory; it is full of history. But this memory is not only a=20 reminiscence and a remembrance of some bygone events. Rather it is a = vision of=20 what is, and of what has been, accomplished, a vision of the mystical = conquest=20 of time, of the catholicity of the whole of time. The Church knows = naught of=20 forgetfulness. The grace-giving experience of the Church becomes = integral in its=20 catholic fulness.

This experience has not been exhausted either in = Scripture, or=20 in oral tradition, or in definitions. It cannot, it must not be,=20 exhausted. On the contrary, all words and images must be regenerated = in its=20 experience, not in the psychologisms of subjective feeling, but in = experience of=20 spiritual life. This experience is the source of the teaching of the = Church.=20 However, not everything within the Church dates from Apostolic times. = This does=20 not mean that something has been revealed which was "unknown" to the = Apostles;=20 nor does it mean that what is of later date is less important and = convincing.=20 Everything was given and revealed fully from the beginning. On the day = of=20 Pentecost Revelation was completed, and will admit of no further = completion till=20 the Day of Judgment and its last fulfilment. Revelation has not been = widened,=20 and even knowledge has not increased. The Church knows Christ now no = more than=20 it knew Him at the time of the Apostles. But it testifies of greater=20 things. In its definitions it always unchangeably describes the same = thing,=20 but in the unchanged image ever new features become visible. But it = knows the=20 truth not less and not otherwise than it knew it in time of old. The = identity of=20 experience is loyalty to tradition. Loyalty to tradition did not prevent = the=20 Fathers of the Church from "creating new names" (as St. Gregory = Nazianzen says)=20 when it was necessary for the protection of the unchangeable faith. All = that was=20 said later on, was said from catholic completeness and is of equal value = and=20 force with that which was pronounced in the beginning. And even now the=20 experience of the Church has not been exhausted, but protected and fixed = in=20 dogma. But there is much of which the Church testifies not in a = dogmatic, but in=20 a liturgical, manner, in the symbolism of the sacramental ritual, in the = imagery=20 of prayers, and in the established yearly round of commemorations and = festivals.=20 Liturgical testimony is as valid as dogmatic testimony. The concreteness = of=20 symbols is sometimes even more vivid, clear, and expressive than any = logical=20 conceptions can be, as witness the image of the Lamb taking upon Himself = the=20 sins of the world.

Mistaken and untrue is that theological minimalism, = which wants=20 to choose and set apart the "most important, most certain, and most = binding" of=20 all the experiences and teachings of the Church. This is a false path, = and a=20 false statement of the question. Of course, not everything in the = historical=20 institutions of the Church is equally important and venerable; not = everything in=20 the empirical actions of the Church has even been sanctioned. There is = much that=20 is only historical. However, we have no outward criterion to = discriminate=20 between the two. The methods of outward historical criticism are = inadequate and=20 insufficient. Only from within the Church can we discern the = sacred from=20 the historical. From within we see what is catholic and belongs = to all=20 time, and what is only "theological opinion," or even a simple casual = historical=20 accident. Most important in the life of the Church is its fulness, its = catholic=20 integrity. There is more freedom in this fulness than in the formal = definitions=20 of an enforced minimum, in which we lose what is most important =97 = directness,=20 integrity, catholicity.

One of the Russian Church historians gave a very = successful=20 definition of the unique character of the Church's experience. The = Church gives=20 us not a system but a key; not a plan of God's City, but the means of = entering=20 it. Perhaps someone will lose his way because he has no plan. But all = that he=20 will see, he will see without a mediator, he will see it directly, it = will be=20 real for him; while he who has studied only the plan, risks remaining = outside=20 and not really finding anything (B. M. Melioransky, = Lectures on the=20 History of Ancient Christian Churches. The Pilgrim, Russian, = 1910, 6, p.=20 931).

The inadequacy of the Vincentian=20 canon

The well known formula of Vincent of Lerins is very = inexact,=20 when he describes the catholic nature of Church life in the words, = Quod=20 ubique, quod semper, quod ab omnibus creditum est. [What has been = believed=20 everywhere, always, and by all]. First of all, it is not clear whether = this is=20 an empirical criterion or not. If this be so, then the "Vincentian = Canon" proves=20 to be inapplicable and quite false. For about what omnes is he = speaking?=20 Is it a demand for a general, universal questioning of all the faithful, = and=20 even of those who only deem themselves such? At any rate, all the weak = and poor=20 of faith, all those who doubt and waver, all those who rebel, ought to = be=20 excluded. But the Vincentian Canon gives us no criterion, whereby to = distinguish=20 and select. Many disputes arise about faith, still more about dogma. = How, then,=20 are we to understand omnes? Should we not prove ourselves too = hasty, if=20 we settled all doubtful points by leaving the decision to "liberty" =97 = in=20 dubiis libertas =97 according to the well known formula wrongly = ascribed to=20 St. Augustine. There is actually no need for universal questioning. Very = often=20 the measure of truth is the witness of the minority. It may happen that = the=20 Catholic Church will find itself but "a little flock." Perhaps there are = more of=20 heterodox than of orthodox mind. It may happen that the heretics spread=20 everywhere, ubique, and that the Church is relegated to the = background of=20 history, that it will retire into the desert. In history this was more = than once=20 the case, and quite possibly it may more than once again be so. Strictly = speaking, the Vincentian Canon is something of a tautology. The word=20 onmes is to be understood as referring to those that are = orthodox.=20 In that case the criterion loses its significance. Idem is = defined per=20 idem. And of what eternity and of what omnipresence does this rule = speak? To=20 what do semper and ubique relate? Is it the experience of = faith or=20 the definitions of faith that they refer to? In the latter case the = canon=20 becomes a dangerous minimising formula. For not one of the dogmatic = definitions=20 strictly satisfies the demand of semper and ubique.

Will it then be necessary to limit ourselves to the = dead letter=20 of Apostolic writings? It appears that the Vincentian Canon is a = postulate of=20 historical simplification, of a harmful primitivism. This means that we = are not=20 to seek for outward, formal criteria of catholicity; we are not to = dissect=20 catholicity in empirical universality. Charismatic tradition is truly = universal;=20 in its fulness it embraces every kind of semper and ubique = and=20 unites all. But empirically it may not be accepted by all. At any = rate we=20 are not to prove the truth of Christianity by means of "universal = consent,"=20 per consensum omnium. In general, no consensus can prove = truth.=20 This would be a case of acute psychologism, and in theology there is = even less=20 place for it than in philosophy. On the contrary, truth is the measure = by which=20 we can evaluate the worth of "general opinion." Catholic experience can = be=20 expressed even by the few, even by single confessors of faith; and this = is quite=20 sufficient. Strictly speaking, to be able to recognize and express = catholic=20 truth we need no ecumenical, universal assembly and vote; we even need = no=20 "Ecumenical Council." The sacred dignity of the Council lies not in the = number=20 of members representing their Churches. A large "general" council may = prove=20 itself to be a "council of robbers" (latrocinium), or even of = apostates.=20 And the ecclesia sparsa often convicts it of its nullity by = silent=20 opposition. Numerus episcoporum does not solve the question. The=20 historical and practical methods of recognizing sacred and catholic = tradition=20 can be many; that of assembling Ecumenical Councils is but one of them, = and not=20 the only one. This does not mean that it is unnecessary to convoke = councils and=20 conferences. But it may so happen that during the council the truth will = be=20 expressed by the minority. And what is still more important, the truth = may be=20 revealed even without a council. The opinions of the Fathers and of the=20 ecumenical Doctors of the Church frequently have greater spiritual value = and=20 finality than the definitions of certain councils. And these opinions do = not=20 need to be verified and accepted by "universal consent." On the = contrary, it is=20 they themselves who are the criterion and they who can prove. It is of = this that=20 the Church testifies in silent receptio. Decisive value resides = in inner=20 catholicity, not in empirical universality. The opinions of the Fathers = are=20 accepted, not as a formal subjection to outward authority, but because = of the=20 inner evidence of their catholic truth. The whole body of the Church has = the=20 right of verifying, or, to be more exact, the right, and not only the = right but=20 the duty, of certifying. It was in this sense that in the well known = Encyclical=20 Letter of 1848 the Eastern Patriarchs wrote that "the people itself" = (λαος, = la=F3s), i.e, the Body of the=20 Church, "was the guardian of piety" (υπερασπιοτη= ς της Θρησκειας). = And even before this the Metropolitan=20 Philaret said the same thing in his Catechism. In answer to the = question. "Does=20 a true treasury of sacred tradition exist?" he says "All the faithful, = united=20 through the sacred tradition of faith, all together and all = successively, are=20 built up by God into one Church, which is the true treasury of sacred = tradition,=20 or, to quote the words of St. Paul, 'The Church of the living God, = the pillar=20 and ground of the truth'" (1 Tim. 3:15).

The conviction of the Orthodox Church that the = "guardian" of=20 tradition and piety is the whole people, i.e. the Body of Christ, = in no=20 wise lessens or limits the power of teaching given to the hierarchy. It = only=20 means that the power of teaching given to the hierarchy is one of the = functions=20 of the catholic completeness of the Church; it is the power of = testifying, of=20 expressing and speaking the faith and the experience of the Church, = which have=20 been preserved in the whole body. The teaching of the hierarchy is, as = it were,=20 the mouthpiece of the Church. De omnium fidelium ore pendeamus, quia = in omnem=20 fidelem Spiritus Dei Spirat. [We depend upon the word of all the = faithful,=20 because the Spirit of God breathes in each of the faithful, St.=20 Paulin. Nolan, epist. 23, 25, M.L. 61. col. 281]. Only to the = hierarchy=20 has it been given to teach "with authority." The hierarchs have received = this=20 power to teach, not from the church-people but from the High Priest, = Jesus=20 Christ, in the Sacrament of Orders. But this teaching finds its limits = in the=20 expression of the whole Church. The Church is called to witness to this=20 experience, which is an inexhaustible experience, a spiritual vision. A = bishop=20 of the Church, episcopus in ecclesia, must be a teacher. Only the = bishop=20 has received full power and authority to speak in the name of his flock. = The=20 latter receives the right of speaking through the bishop. But to do so = the=20 bishop must embrace his Church within himself; he must make manifest its = experience and its faith. He must speak not from himself, but in the = name of the=20 Church, ex consensu ecclesiae. This is just the contrary of the = Vatican=20 formula: ex sese, non autem ex consensu ecclesiae. [From himself, = but not=20 from the consensus of the Church].

It is not from his flock that the bishop receives = full power to=20 teach, but from Christ through the Apostolic Succession. But full power = has been=20 given to him to bear witness to the catholic experience of the body of = the=20 Church. He is limited by this experience, and therefore in questions of = faith=20 the people must judge concerning his teaching. The duty of obedience = ceases when=20 the bishop deviates from the catholic norm, and the people have the = right to=20 accuse and even to depose him (For some more details cp. = my=20 articles: "The Work of the Holy Spirit in Revelation," The Christian = East,=20 5.13, No. 2, 1932, and "The Sacrament of Pentecost," The Journal = of the=20 Fellowship of St. Alban and St. Sergius, No 23, March=20 1934).

Freedom and authority

In the catholicity of the Church the painful duality = and=20 tension between freedom and authority is solved. In the Church there is = not and=20 cannot be any outward authority. Authority cannot be a source of = spiritual life.=20 So also Christian authority appeals to freedom; this authority must = convince,=20 not constrain. Official subjection would in no wise further true unity = of mind=20 and of heart. But this does not mean that everyone has received = unlimited=20 freedom of personal opinion. It is precisely in the Church that = "personal=20 opinions" should not and cannot exist. A double problem is facing every = member=20 of the Church. First of all, he must master his subjectivity, set = himself free=20 from psychological limitations, raise the standard of his consciousness = to its=20 full catholic measure. Secondly, he must live in spiritual sympathy = with, and=20 understand, the historical completeness of the Church's experience. = Christ=20 reveals Himself not to separate individuals, nor is it only their = personal fate=20 which He directs.

Christ came not to the scattered sheep, but to the = whole human=20 race, and His work is being fulfilled in the fulness of history, that = is, in the=20 Church.

In a certain sense the whole of history is sacred = history. Yet,=20 at the same time, the history of the Church is tragic. Catholicity has = been=20 given to the Church; its achievement is the Church's task. Truth is = conceived in=20 labour and striving. It is not easy to overcome subjectivity and = particularism.=20 The fundamental condition of Christian heroism is humility before God,=20 acceptance of His Revelation. And God has revealed Himself in the = Church. This=20 is the final Revelation, which passeth not away. Christ reveals Himself = to us=20 not in our isolation, but in our mutual catholicity, in our union. He = reveals=20 Himself as the New Adam, as the Head of the Church, the Head of the = Body.=20 Therefore, humbly and trustfully we must enter the life of the Church = and try to=20 find ourselves in it. We must believe that it is just in the Church that = the=20 fulness of Christ is accomplished. Every one of us has to face his own=20 difficulties and doubts. But we believe and hope that in united, = catholic,=20 heroic effort and exploits, these difficulties will be solved. Every = work of=20 fellowship and of concord is a path towards the realization of the = catholic=20 fulness of the Church. And this is pleasing in the sight of the Lord: = "Where=20 two or three are gathered together in My name, there am I in the midst = of them"=20 (Mt. 18:20).

The Church:

her nature and task

"The Church: Her Nature and Task" appeared in volume = 1 of the=20 Universal Church in God=92s Design (S.C.M. Press, 1948).

The catholic mind

It is impossible to start with a formal definition of = the=20 Church. For, strictly speaking, there is none which could claim any = doctrinal=20 authority. None can be found in the Fathers. No definition has been = given by the=20 Ecumenical Councils. In the doctrinal summaries, drafted on various = occasions in=20 the Eastern Orthodox Church in the seventeenth century and taken often = (but=20 wrongly for the "symbolic books," again no definition of the Church was = given,=20 except a reference to the relevant clause of the Creed, followed by some = comments. This lack of formal definitions does not mean, however, a = confusion of=20 ideas or any obscurity of view. The Fathers did not care so much for the = doctrine of the Church precisely because the glorious reality of = the=20 Church was open to their spiritual vision. One does not define what is=20 self-evident. This accounts for the absence of a special chapter on the = Church=20 in all early presentations of Christian doctrine: in Origen, in St. = Gregory of=20 Nyssa, even in St. John of Damascus. Many modern scholars, both Orthodox = and=20 Roman, suggest that the Church itself has not yet defined her essence = and=20 nature. "Die Kirche selbst hat sich bis heute noch nicht definiert," = says Robert=20 Grosche (Robert Grosche, Pilgernde Kirche Freiburg = im=20 Breisgau, 1938), p. 27) Some theologians go even further and = claim that=20 no definition of the Church is possible (Sergius = Bulgakov, The=20 Orthodox Church, 1935, p. 12; Stefan Zankow, Das Orthodoxe = Christentum=20 des Ostens, Berlin 1928, p. 65; English translation by Dr. Lowrie, = 1929, p.=20 6gf). In any case, the theology of the Church is still im = Werden,=20 in the process of formation (See M. D. Koster, = Ecclesiologie im=20 Werden, Paderborn 1940).

In our time, it seems, one has to get beyond the = modern=20 theological disputes, to regain a wider historical perspective, to = recover the=20 true "catholic mind," which would embrace the whole of the historical = experience=20 of the Church in its pilgrimage through the ages. One has to return from = the=20 school-room to the worshipping Church and perhaps to change the = school-dialect=20 of theology for the pictorial and metaphorical language of Scripture. = The very=20 nature of the Church can be rather depicted and described than properly = defined.=20 And surely this can be done only from within the Church. Probably even = this=20 description will be convincing only for those of the Church. The Mystery = is=20 apprehended only by faith.

The new reality

The Greek name ekklesia adopted by the = primitive=20 Christians to denote the New Reality, in which they were aware they = shared,=20 presumed and suggested a very definite conception of what the Church = really was.=20 Adopted under an obvious influence of the Septuagint use, this word = stressed=20 first of all the organic continuity of the two Covenants. The Christian=20 existence was conceived in the sacred perspective of the Messianic = preparation=20 and fulfilment (Heb. 1:1-2). A very definite theology of history was = thereby=20 implied. The Church was the true Israel, the new Chosen People of God, = "A=20 chosen generation, a holy nation, a peculiar people" (1 Pet. 2:9). = Or=20 rather, it was the faithful Remnant, selected out of the unresponsive = People of=20 old (Luke 12:32 "little flock" seems to mean precisely = the=20 "remnant," reconstituted and redeemed, and reconsecrated). And = all=20 nations of the earth, Greeks and Barbarians, were to be coopted and = grafted into=20 this new People of God by the call of God (this was the main theme of = St. Paul=20 in Romans and Galatians, cf. Ephesians ch. 2).

Already in the Old Testament the word = ekklis=EDa (a=20 rendering in Greek of the Hebrew Qahal) did imply a special = emphasis on=20 the ultimate unity of the Chosen People, conceived as a sacred whole, = and this=20 unity was rooted more in the mystery of the divine election than in any=20 "natural" features. This emphasis could only be confirmed by the = supplementary=20 influence of the Hellenistic use of the word ekkles=EDa meaning = usually an=20 assembly of the sovereign people in a city, a general congregation of = all=20 regular citizens. Applied to the new Christian existence, the word kept = its=20 traditional connotation. The Church was both the People and the City. A = special=20 stress has been put on the organic unity of Christians.

Christianity from the very beginning existed as a = corporate=20 reality, as a community. To be Christian meant just to belong to the = community.=20 Nobody could be Christian by himself, as an isolated individual, but = only=20 together with "the brethren," in a "togetherness" with them. Unus = Christianus=20 =97 nullus Christianus [One Christian =97 no Christian]. Personal = conviction or=20 even a rule of life still do not make one a Christian. Christian = existence=20 presumes and implies an incorporation, a membership in the community. = This must=20 be qualified at once: in the Apostolic community, i.e. in = communion with=20 the Twelve and their message. The Christian "community" was gathered and = constituted by Jesus Himself "in the days of His flesh," and it was = given by Him=20 at least a provisional constitution by the election and the appointment = of the=20 Twelve, to whom He gave the name (or rather the title) of His = "messengers" or=20 "ambassadors" (See Luke 6:13: "whom also He = named=20 apostles"). For a "sending forth" of the Twelve was not only = a=20 mission, but precisely a commission, for which they were invested with a = "power"=20 (Mark 3:15; Matt. 10:1; Luke 9:1). In any case as the appointed = "witnesses" of=20 the Lord (Luke 24:48; Acts 1:8) the Twelve alone were entitled to secure = the=20 continuity both of the Christian message and of the community life. = Therefore=20 communion with the Apostles was a basic note of the primitive "Church of = God" in=20 Jerusalem (Acts 2:42: koinon=EDa).

Christianity means a "common life," a life in common. = Christians have to regard themselves as "brethren" (in fact this was one = of=20 their first names), as members of one corporation, closely linked = together. And=20 therefore charity had to be the first mark and the first proof as well = as the=20 token of this fellowship. We are entitled to say: Christianity is a = community, a=20 corporation, a fellowship, a brotherhood, a "society," coetus = fideliuim.=20 And surely, as a first approximation, such a description could be of = help. But=20 obviously it requires a further qualification, and something crucial is = missing=20 here. One has to ask: in what exactly this unity and togetherness of the = many is=20 based and rooted? what is the power that brings many together and joins = them one=20 with another? Is this merely a social instinct, some power of social = cohesion,=20 an impetus of mutual affection, or any other natural attraction? Is this = unity=20 based simply on unanimity, on identity of views or convictions? Briefly, = is the=20 Christian Community, the Church, merely a human society, a society of = men?=20 Surely, the clear evidence of the New Testament takes us far beyond this = purely=20 human level. Christians are united not only among themselves, but first = of all=20 they are one =97 in Christ, and only this communion = with=20 Christ makes the communion of men first possible =97 in Him. The = centre of=20 unity is the Lord and the power that effects and enacts the unity = is=20 the Spirit. Christians are constituted into this unity by divine = design; by=20 the Will and Power of God. Their unity comes from above. They are one = only in=20 Christ, as those who had been born anew in Him, "Rooted and built up = in Him"=20 (Col. 2:7), who by One Spirit have been "Baptized into One Body" = (1=20 Cor. 12:13). The Church of God has been established and constituted by = God=20 through Jesus Christ, Our Lord: "she is His own creation by water and = the word."=20 Thus there is no human society, but rather a "Divine Society," not a = secular=20 community, which would have been still "of this world," still = commensurable with=20 other human groups, but a sacred community, which is intrinsically "not = of this=20 world," not even of "this aeon," but of the "aeon to come."

Moreover, Christ Himself belongs to this community, = as its=20 Head, not only as its Lord or Master. Christ is not above or outside of = the=20 Church. The Church is in Him. The Church is not merely a = community of=20 those who believe in Christ and walk in His steps or in His = commandments. She is=20 a community of those who abide and dwell in Him, and in whom He Himself = is=20 abiding and dwelling by the Spirit. Christians are set apart, "born = anew" and=20 re-created, they are given not only a new pattern of life, but rather a = new=20 principle: the new Life in the Lord by the Spirit. They are a "peculiar = People,"=20 "the People of God's own possession." The point is that the Christian = Community,=20 the ekkles=EDa, is a sacramental community: communio in = sacris, a=20 "fellowship in holy things," i.e. in the Holy Spirit, or even = communio=20 sanctorum (sanctorum being taken as neuter rather than = masculine =97=20 perhaps that was the original meaning of the phrase). The unity of the = Church is=20 effected through the sacraments: Baptism and the Eucharist are the two = "social=20 sacraments" of the Church, and in them the true meaning of Christian=20 "togetherness" is continually revealed and sealed. Or even more = emphatically,=20 the sacraments constitute the Church. Only in the sacraments does the = Christian=20 Community pass beyond the purely human measure and become the Church. = Therefore=20 "the right administration of the sacraments" belongs to the essence of = the=20 Church (to her esse). Sacraments must be "worthily" received = indeed,=20 therefore they cannot be separated or divorced from the inner effort and = spiritual attitude of believers. Baptism is to be preceded by repentance = and=20 faith. A personal relation between an aspirant and his Lord must be = first=20 established by the hearing and the receiving of the Word, of the message = of=20 salvation. And again an oath of allegiance to God and His Christ is a=20 pre-requisite and indispensable condition of the administration of the = sacrament=20 (the first meaning of the word sacramentum was precisely "the = (military)=20 oath.") A catechumen is already "enrolled" among the brethren on the = basis of=20 his faith. Again, the baptismal gift is appropriated, received and kept, = by=20 faith and faithfulness, by the steadfast standing in the faith and the = promises.=20 And yet sacraments are not merely signs of a professed faith, but rather = effective signs of the saving Grace =97 not only symbols of human = aspiration and=20 loyalty, but the outward symbols of the divine action. In them our human = existence is linked to, or rather raised up to, the Divine Life, by the = Spirit,=20 the giver of life.

The Church as a whole is a sacred (or = consecrated)=20 community, distinguished thereby from "the (profane) world." She is the = Holy=20 Church. St. Paul obviously uses the terms "Church" and "saints" as=20 co-extensive and synonymous. It is remarkable that in the New Testament = the name=20 "saint" is almost exclusively used in the plural, saintliness being = social in=20 its intrinsic meaning. For the name refers not to any human achievement, = but to=20 a gift, to sanctification or consecration. Holiness comes from the Holy = One,=20 i.e. only from God. To be holy for a man means to share the Divine Life. = Holiness is available to individuals only in the community, or rather in = the=20 "fellowship of the Holy Spirit." The "communion of saints" is a = pleonasm. One=20 can be a "saint" only in the communion.

Strictly speaking, the Messianic Community, gathered = by Jesus=20 the Christ, was not yet the Church, before His Passion and Resurrection, = before=20 "the promise of the Father" was sent upon it and it was "endued with the = power=20 from on high," "baptized with the Holy Spirit" (cf. Luke 14:49 and Acts = 1:4-5),=20 in the mystery of Pentecost. Before the victory of the Cross disclosed = in the=20 glorious Resurrection, it was still sub umbraculo legis [Under = the Shadow=20 of the law]. It was still the eve of the fulfilment. And Pentecost was = there to=20 witness to and to seal the victory of Christ. "The power from on high" = has=20 entered into history. The "new aeon" has been truly disclosed and = started. And=20 the sacramental life of the Church is the continuation of Pentecost.

The descent of the Spirit was a supreme revelation. = Once and=20 for ever, in the "dreadful and inscrutable mystery" of Pentecost, the=20 Spirit-Comforter enters the world in which He was not yet present in = such manner=20 as now He begins to dwell and to abide. An abundant spring of living = water is=20 disclosed on that day, here on earth, in the world which had been = already=20 redeemed and reconciled with God by the Crucified and Risen Lord. The = Kingdom=20 comes, for the Holy Spirit is the Kingdom (Cf. St. = Gregory of=20 Nyssa, De oratione Dominica 3, MG, 44, c. 115f.-1160). But = the=20 "coming" of the Spirit depends upon the "going" of the Son (John 16:7). = "Another=20 Comforter" comes down to testify of the Son, to reveal His glory and to = seal His=20 victory (15:26; 16:7 and 14) . Indeed in the Holy Spirit the Glorified = Lord=20 Himself comes back or returns to His flock to abide with them always = (14:18 and=20 28) ... Pentecost was the mystical consecration, the baptism of the = whole Church=20 (Acts 1:5). This fiery baptism was administered by the Lord: for He = baptizes=20 "With the Holy Spirit and with fire" (Matt. 3:11 and Luke 3:16) . = He has=20 sent the Spirit from the Father, as a pledge in our hearts. The Holy = Spirit is=20 the spirit of adoption, in Christ Jesus, "The power of Christ" (2 = Cor.=20 12:9). By the spirit we recognize and we acknowledge that Jesus is the = Lord (1=20 Cor. 12:3) . The work of the Spirit in believers is precisely their=20 incorporation into Christ, their baptism into one body (12:13), even the = body of=20 Christ. As St. Athanasius puts it: "being given drink of the Spirit, we = drink=20 Christ." For the Rock was Christ (S. Athan. Alex. = Epist. I ad=20 Seraponiem, MG 26. 576).

By the Spirit Christians are united with Christ, are = united in=20 Him, are constituted into His Body. One body, that of Christ: = this=20 excellent analogy used by St. Paul in various contexts, when depicting = the=20 mystery of Christian existence, is at the same time the best witness to = the=20 intimate experience of the Apostolic Church. By no means was it an = accidental=20 image: it was rather a summary of faith and experience. With St. Paul = the main=20 emphasis was always on the intimate union of the faithful with the Lord, = on=20 their sharing in His fulness. As St. John Chrysostom has pointed out, = commenting=20 on (Col. 3:4), in all his writings St. Paul was endeavouring to prove = that the=20 believers "are in communion with Him in all things" and "Precisely to = show this=20 union does he speak of the Head and the body" (St. John = Chrysostom,=20 in Coloss. Hom. 7, MG, 62, 375). It is highly probable = that the=20 term was suggested by the Eucharistic experience (cf. 1 Cor. 10:17), and = was=20 deliberately used to suggest its sacramental connotation. The Church of = Christ=20 is one in the Eucharist, for the Eucharist is Christ Himself, and He=20 sacramentally abides in the Church, which is His Body. The Church = is a=20 body indeed, an organism, much more than a society or a = corporation. And=20 perhaps an "organism" is the best modern rendering of the term to = soma,=20 as used by St. Paul.

Still more, the Church is the body of Christ = and His=20 "fulness" Body and fulness (to s=F3ma and to = pl=E9roma)=20 =97 these two terms are correlative and closely linked together in St. = Paul's=20 mind, one explaining the other: "which is His body, the fulness of Him = Who all=20 in all is being fulfilled" (Eph. 1:23). The Church is the Body of Christ = because=20 it is His complement. St. John Chrysostom commends the Pauline = idea just=20 in this sense. "The Church is the complement of Christ in the same = manner in=20 which the head completes the body and the body is completed by the = head." Christ=20 is not alone. "He has prepared the whole race in common to follow Him, = to cling=20 to Him, to accompany His train." Chrysostom insists, "Observe how he = (i.e. St.=20 Paul) introduces Him as having need of all the members. This means that = only=20 then will the Head be filled up, when the Body is rendered perfect, when = we are=20 all together, co-united and knit together" (St. John = Chrysostom, in=20 Ephes. Hom. 3, MG, 52, 29). In other words, the Church is = the=20 extension and the "fulness" of the Holy Incarnation, or rather of the = Incarnate=20 life of the Son, "with all that for our sakes was brought to pass, the = Cross and=20 tomb, the Resurrection the third day, the Ascension into Heaven, the = sitting on=20 the right hand" (Liturgy of St. John Chrysostom, Prayer of = Consecration).

The Incarnation is being completed in the Church. = And, in a=20 certain sense, the Church is Christ Himself, in His all-embracing = plenitude (cf.=20 1 Cor. 12:12). This identification has been suggested and vindicated by = St.=20 Augustine: "Non solum nor Christianos factos esse, sed Christum" = [Not=20 only to make us Christians, but Christ]. For if He is the Head, we are = the=20 members: the whole man is He and we =97 totus homo, ille et nos =97 = Christus et=20 Ecclesia." And again: "For Christ is not simply in the head and not = in the=20 body (only), but Christ is entire in the head and body" =97 "non enim = Christus=20 in capite et non in corpore, sed Christus totus in capite et in = corpore" (St. Augustine in Evangelium Joannis tract, 21, 8, = MG. 35,=20 1568); cf. St. John Chrysostom in I Cor. Hom. 30, MG, 61,=20 279-283). This term totus Christus (Augustine in=20 Evangelium Joannis tr. ML, 38, 1622). occurs in St. = Augustine=20 again and again, this is his basic and favourite idea, suggested = obviously by=20 St. Paul. "When I speak of Christians in the plural, I understand one in = the One=20 Christ. Ye are therefore many, and ye are yet one: we are many and we = are one" =97=20 "cum plures Christianos appello, in uno Christo unum intelligo" = (St. Augustine in Ps. 127, 3, ML, 37, 1679). "For = our Lord=20 Jesus is not only in Himself, but in us also" =97 "Dominus enim Jesus = non solum=20 in se, sed et in nobis" (St. Augustine in Ps. 90 = enarr.=20 1, 9, ML, 37, 1157). "One Man up to the end of the ages" =97 = "Unus homo=20 usque ad finem saeculi extenditur" (St. Augustine in = Ps.=20 85, 5, ML, 37, 1083).

The main contention of all these utterances is = obvious.=20 Christians are incorporated into Christ and Christ abides in them =97 = this=20 intimate union constitutes the mystery of the Church. The Church is, as = it were,=20 the place and the mode of the redeeming presence of the Risen Lord in = the=20 redeemed world. "The Body of Christ is Christ Himself. The Church is = Christ, as=20 after His Resurrection He is present with us and encounters us here on = earth"=20 (A. Nygren, Corpus Christi, in En Bok om = Kyrkan, av=20 Svenska teologer, Lund, 1943, p. 20). And in this sense one = can say:=20 Christ is the Church. "Ipse enim est Ecclesia, per sacramentum = corporis sui=20 in se ... eam continens" (St. Hilary in Ps. = 125, 6, ML,=20 9, 688). [For He himself is the Church, containing it in himself = through=20 the sacrament of his body.] Or in the words of Karl Adam: "Christ, the = Lord, is=20 the proper Ego of the Church" (Karl Adam, Das Wesen=20 Katholizisimus, 4 Ausgabe, 1927, p. 24).

The Church is the unity of charismatic life. The = source of this=20 unity is hidden in the sacrament of the Lord's Supper and in the mystery = of=20 Pentecost. And Pentecost is continued and made permanent in the Church = by means=20 of the Apostolic Succession. It is not merely, as it were, the canonic = skeleton=20 of the Church. Ministry (or "hierarchy") itself is primarily a=20 charismatic principle, a "ministry of the sacraments," or "a = divine=20 oeconomia." Ministry is not only a canonical commission, it = belongs not=20 only to the institutional fabric of the Church =97 it is rather = an=20 indispensable constitutional or structural feature, just in so = far as the=20 Church is a body, an organism. Ministers are not, as it were, = "commissioned=20 officers" of the community, not only leaders or delegates of the = "multitudes,"=20 of the "people" or "congregation" =97 they are acting not only in = persona=20 ecclesiae. They are acting primarily in persona = Christi. They=20 are "representatives" of Christ Himself, not of believers, and in them = and=20 through them, the Head of the Body, the only High Priest of the New = Covenant, is=20 performing, continuing and accomplishing His eternal pastoral and = priestly=20 office. He is Himself the only true Minister of the Church. All others = are but=20 stewards of His mysteries. They are standing for Him, = before the=20 community =97 and just because the Body is one only in its Head, is = brought=20 together and into unity by Him and in Him, the Ministry in the Church is = primarily the Ministry of unity. In the Ministry the organic unity of = the Body=20 is not only represented or exhibited, but rather rooted, without any = prejudice=20 to the "equality" of the believers, just as the "equality" of the cells = of an=20 organism is not destroyed by their structural differentiation: all cells = are=20 equal as such, and yet differentiated by their functions, and again this = differentiation serves the unity, enables this organic unity to become = more=20 comprehensive and more intimate. The unity of every local congregation = springs=20 from the unity in the Eucharistic meal. And it is as the celebrant of = the=20 Eucharist that the priest is the minister and the builder of Church = unity. But=20 there is another and higher office: to secure the universal and catholic = unity=20 of the whole Church in space and time. This is the episcopal office and=20 function. On the one hand, the Bishop has an authority to ordain, and = again this=20 is not only a jurisdictional privilege, but precisely a power of = sacramental=20 action beyond that possessed by the priest. Thus the Bishop as = "ordainer" is the=20 builder of Church unity on a wider scale. The Last Supper and Pentecost = are=20 inseparably linked to one another. The Spirit Comforter descends when = the Son=20 has been glorified in His death and resurrection. But still they are two = sacraments (or mysteries) which cannot be merged into one another. In = the same=20 way the priesthood and the episcopate differ from one another. In the = episcopacy=20 Pentecost becomes universal and continuous, in the undivided episcopate = of the=20 Church (episcopatus unus of St. Cyprian) the unity in space is = secured.=20 On the other hand, through its bishop, or rather in its bishop, every = particular=20 or local Church is included in the catholic fulness of the Church, is = linked=20 with the past and with all ages. In its bishop every single Church = outgrows and=20 transcends its own limits and is organically united with the others. The = Apostolic Succession is not so much the canonical as the mystical = foundation of=20 Church unity. It is something other than a safeguard of historical = continuity or=20 of adminnistrative cohesion. It is an ultimate means to keep the = mystical=20 identity of the Body through the ages. But, of course, Ministry is never = detached from the Body. It is in the Body, belongs to its structure. And = ministerial gifts are given inside the Church (cf. 1 Cor. 12).

The Pauline conception of the Body of Christ was = taken up and=20 variously commented on by the Fathers, both in the East and in the West, = and=20 then was rather forgotten." (See E. Mersch, S.J., Les = Corps=20 Mystique du Christ, Etudes de Theologie Historique, 2 vols., = 2^nd=20 edition, Louvain, 1936). It is high time now to return to this = experience=20 of the early Church which may provide us with a solid ground for a = modern=20 theological synthesis. Some other similes and metaphors were used by St. = Paul=20 and elsewhere in the New Testament, but much to the same purpose and = effect:=20 to stress the intimate and organic unity between Christ and those who = are=20 His. But, among all these various images, that of the Body is the = most=20 inclusive and impressive, is the most emphatic expression of the basic = vision=20 (The image of the Bride and her mystical marriage with = Christ, Eph.=20 5:23f, express the intimate union. Even the image of the House built of = many=20 stones, the corner stone being Christ, Eph. 2:20f; cf. 1 Pet. 2:6, tends = to the=20 same purpose: many are becoming one, and the tower appears as it were = built of=20 one stone; cf. Hermans, Shepherd, Vis. 3, 2, 6, 8. And again "the = People=20 of God" is to be regarded as an organic whole. There is no reason = whatever to be=20 troubled by the variety of vocabularies used. The main idea and = contention is=20 obviously the same in all cases). Of course, no analogy is to be = pressed=20 too far or over-emphasized. The idea of an organism, when used of the = Church,=20 has its own limitations. On the one hand, the Church is composed of = human=20 personalities, which never can be regarded merely as elements or cells = of the=20 whole, because each is in direct and immediate union with Christ and His = Father-the personal is not to be sacrificed or dissolved in the = corporate,=20 Christian "togetherness" must not degenerate into impersonalism. The = idea of the=20 organism must be supplemented by the idea of a symphony of = personalities, in=20 which the mystery of the Holy Trinity is reflected (cf. John 17:21 and = 23), and=20 this is the core of the conception of "catholicity" = (sobornost, Cf. George Florovsky, "The Catholicity of the Church," = above).=20 This is the chief reason why we should prefer a christological = orientation in=20 the theology of the Church rather than a pneumatological (Such as=20 in Khomiakov=92s or in Moehler=92s Die Einheit in der = Kirche). For, on=20 the other hand, the Church, as a whole, has her personal centre = only in=20 Christ, she is not an incarnation of the Holy Spirit, nor is she merely = a=20 Spirit-being community, but precisely the Body of Christ, the Incarnate = Lord.=20 This saves us from impersonalism without committing us to any humanistic = personification. Christ the Lord is the only Head and the only Master of = the=20 Church. "In Him the whole structure is closely fitted together and grows = into a=20 temple holy in the Lord; in Him you too are being built together into a=20 dwelling-place for God in the Spirit (Eph. 2:21-22, Bp. Challoner's=20 version).

The Christology of the Church does not lead us into = the misty=20 clouds of vain speculations or dreamy mysticism. On the contrary, it = secures the=20 only solid and positive ground for proper theological research. The = doctrine of=20 the Church finds thereby its proper and organic place in the general = scheme of=20 the Divine Oeconom=EDa of salvation. For we have indeed still to search = for a=20 comprehensive vision of the mystery of our salvation, of the salvation = of the=20 world.

One last distinction is to be made. The Church is = still in=20 statu viae and yet it is already in statu patriae. It has, as = it=20 were, a double life, both in heaven and on earth" = (Cf. St.=20 Augustine in Evang. Joannis tract, 124, 5, ML, 35, 19f, = 7). The=20 Church is a visible historical society, and the same is the Body of = Christ. It=20 is both the Church of the redeemed, and the Church of the miserable = sinners =97=20 both at once. On the historical level no final goal has yet been=20 attained. But the ultimate reality has been disclosed and = revealed. This=20 ultimate reality is still at hand, is truly available, in spite of the=20 historical imperfection, though but in provisional forms. For the Church = is a=20 sacramental society. Sacramental means no less than=20 "eschatological." To eschaton does not mean = primarily=20 final, in the temporal series of events; it means rather = ultimate=20 (decisive); and the ultimate is being realized within the stress of = historical=20 happenings and events. What is "not of this world" is here "in this = world," not=20 abolishing this world, but giving to it a new meaning and a new value,=20 "transvaluating" the world, as it were. Surely this is still only an=20 anticipation, a "token" of the final consummation. Yet the Spirit abides = in the=20 Church. This constitutes the mystery of the Church: a visible "society" = of frail=20 men is an organism of the Divine Grace (See Khomiakov=92s = essay On=20 the Church; English translation by W. J. Birkbeck, Russia and the = English=20 Church, first published 1895, ch. 23, pp. 193-222).

The new creation

The primary task of the historical Church is the = proclamation=20 of another word "to come." The Church bears witness to the New Life, = disclosed=20 and revealed in Christ Jesus, the Lord and Saviour. This it does both by = word=20 and deed. The true proclamation of the Gospel would be precisely the = practice of=20 this New Life: to show faith by deeds (cf. Matt. 5:16).

The Church is more than a company of preachers, or a = teaching=20 society, or a missionary board. It has not only to invite people, but = also to=20 introduce them into this New Life, to which it bears witness. It is a = missionary=20 body indeed, and its mission field is the whole world. But the aim of = its=20 missionary activity is not merely to convey to people certain = convictions or=20 ideas, not even to impose on then a definite discipline or a rule of = life, but=20 first of all to introduce them into the New Reality, to convert = them, to=20 bring them through their faith and repentance to Christ Himself, that = they=20 should be born anew in Him and into Him by water and the Spirit. Thus = the=20 ministry of the Word is completed in the ministry of the Sacraments.

"Conversion" is a fresh start, but it is only a = start, to be=20 followed by a long process of growth. The Church has to organize the new = life of=20 the converted. The Church has, as it were, to exhibit the new pattern of = existence, the new mode of life, that of the "world to come." The Church = is=20 here, in this world, for its salvation. But just for this reason it has = to=20 oppose and to renounce "this" world. God claims the whole man, = and the=20 Church bears witness to this "totalitarian" claim of God revealed in = Christ. The=20 Christian has to be a "new creation." Therefore he cannot find a settled = place=20 for himself within the limits of the "old world." In this sense the = Christian=20 attitude is, as it were, always revolutionary with regard to the "old = order" of=20 "this world." Being "not of this world" the Church of Christ "in this = world" can=20 only be in permanent opposition, even if it claims only a reformation of = the=20 existing order. In any case, the change is to be radical and total.

Historical = antinomies

Historical failures of the Church do not obscure the = absolute=20 and ultimate character of its challenge, to which it is committed by its = very=20 eschatological nature, and it constantly challenges itself.

Historical life and the task of the Church are an = antinomy, and=20 this antinomy can never be solved or overcome on a historical level. It = is=20 rather a permanent hint to what is "to come" hereafter. The antinomy is = rooted=20 in the practical alternative which the Church had to face from the very=20 beginning of its historical pilgrimage. Either the Church was to = be=20 constituted as an exclusive and "totalitarian" society, endeavouring to = satisfy=20 all requirements of the believers, both "temporal" and "spiritual," = paying no=20 attention to the existing order and leaving nothing to the external = world =97 it=20 would have been an entire separation from the world, an ultimate flight = out of=20 it, and a radical denial of any external authority. Or the Church = could=20 attempt an inclusive Christianization of the world, subduing the whole = of life=20 to Christian rule and authority, to reform and to reorganize secular = life on=20 Christian principles, to build the Christian City. In the history of the = Church=20 we can trace both solutions: a flight to the desert and a construction = of the=20 Christian Empire. The first was practiced not only in monasticism of = various=20 trends, but in many other Christian groups and denominations. The second = was the=20 main line taken by Christians, both in the West and in the East, up to = the rise=20 of militant secularism, but even in our days this solution has not lost = its hold=20 on many people. But on the whole, both proved unsuccessful. One has, = however, to=20 acknowledge the reality of their common problem and the truth of their = common=20 purpose. Christianity is not an individualistic religion and it is not = only=20 concerned for the "salvation of the soul." Christianity is the Church, = i.e. a=20 Community, the New People of God, leading its corporate life according = to its=20 peculiar principles. And this life cannot be split into departments, = some of=20 which might have been ruled by any other and heterogeneous principles. = Spiritual=20 leadership of the Church can hardly be reduced to an occasional guidance = given=20 to individuals or to groups living under conditions utterly uncongenial = to the=20 Church. The legitimacy of these conditions must be questioned first of = all. The=20 task of a complete re-creation or re-shaping of the whole fabric of = human life=20 cannot or must not be avoided or declined. One cannot serve two Masters = and a=20 double allegiance is a poor solution. Here the above-mentioned = alternative=20 inevitably comes in-everything else would merely be an open compromise = or a=20 reduction of the ultimate and therefore total claims. = Either=20 Christians ought to go out of the world, in which there is another = Master=20 besides Christ (whatever name this other Master may bear: Caesar or = Mammon or=20 any other and in which the rule and the goal of life are other than = those set=20 out in the Gospel =97 to go out and to start a separate society. = Or again=20 Christians have to transform the outer world, to make it the Kingdom of = God as=20 well, and introduce the principles of the Gospel into secular = legislation.

There is an inner consistency in both programmes. And = therefore=20 the separation of the two ways is inevitable. Christians seem compelled = to take=20 different ways. The unity of the Christian task is broken. An inner = schism=20 arises within the Church: an abnormal separation between the monks (or = the=20 elite of the initiated) and the lay-people (including clergy, = which is=20 far more dangerous than the alleged "clericalization" of the Church. In = the last=20 resort, however, it is only a symptom of the ultimate antinomy. The = problem=20 simply has no historical solution. A true solution would transcend = history, it=20 belongs to the "age to come." In this age, on the historic plane, no=20 constitutional principle can be given, but only a regulative one: a = principle of=20 discrimination, not a principle of construction.

For again each of the two programmes is = self-contradictoiy.=20 There is an inherent sectarian temptation in the first: the = "catholic"=20 and universal character of the Christian message and purpose is here at = least=20 obscured and often deliberately denied, the world is simply left out of = sight.=20 And all attempts at the direct Christianization of the world, in the = guise of a=20 Christian State or Empire, have only led to the more or less acute=20 secularization of Christianity itself. (For a more = detailed=20 treatment, see George Florovsky, The Antinomies of Christian History, = which will be published in the Collected Works of George=20 Florovsky).

In our time nobody would consider it possible for = everyone to=20 be converted to a universal monasticism or a realization of a truly = Christian,=20 and universal, State. The Church remain "in the world," as a = heterogeneous body,=20 and the tension is stronger than it has ever been; the ambiguity of the=20 situation is painfully left by everyone in the Church. A practical = program for=20 the present age can be deduced only from a restored understanding of the = nature=20 and essence of the Church. And the failure of all Utopian expectations = cannot=20 obscure the Christian hope: the King has come, the Lord Jesus, and His = Kingdom=20 is to come.

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Missionary Leaflet # E95

Copyright =A9 2002 Holy Trinity Orthodox Mission

466 Foothill Blvd, Box 397, La Canada, Ca 91011

Editor: Bishop Alexander (Mileant)

(catholicity_church_florovsky.doc, 01-08-2002).

Edited by Donald Shufran