INTRODUCTION

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THE CHURCH AS THE BRIDE OF CHRIST

Vladimir Moss

There is no Christian dogma so fiercely under attack = today, or=20 subject to such many and varied interpretations, as the dogma of the = Church. If=20 the critical question dividing men is still the same that Christ asked = the=20 Apostles: "Whom do men say that I am?" (Matthew 16.13), then that = question must now be understood to refer, not only to the single Person = of=20 Christ, but also to His many-personed Bride, the Church. For many, very = many are=20 those who, while looking up to Christ as the Son of God and God, look = down on=20 His Church as "having no form or comeliness" (Isaiah 53.2), as a = merely=20 human and fallen institution with no part in His Divinity.

And yet the main image of the Church that we find in = the Holy=20 Scriptures =96 the Church as the Bride of Christ (Ephesians 5.32) = =96=20 presupposes that Christ and the Church are united in the way that a = bridegroom=20 and a bride are united, consubstantial in the way that a Bridegroom and = Bride=20 are consubstantial, sharing not only in Christ=92s Humanity but also in = His=20 Divinity, since Christians are "partakers in the Divine nature", in the = Apostle=20 Peter's words (II Peter 1.4) Therefore the attempt to place an=20 unbridgeable gulf in dignity between Christ and the Church that is=20 characteristic of Protestantism and Ecumenism, is contrary to the sacred = symbolism of the Holy Scriptures. Let us look at this symbolism a little = more=20 closely.

The essential idea of marriage is the creation of = unity out of=20 multiplicity; for the husband and wife "are no more two, but one flesh"=20 (Matthew 19.6). In the Church this unity proceeds in both a = vertical and=20 a horizontal direction, as it were, both between Christ and the = individual=20 believer, and between the believers. And the foundation and model of = both kinds=20 of union is the union between the Three Persons of the Holy Trinity. = Thus the=20 Lord prayed for the unity of the Church during the Mystical Supper - = "that they=20 all may be one, even as Thou, Father, art in Me, and I in Thee, that = they also=20 may be one in us. And the glory which Thou gavest Me I have given them, = that=20 they may be one just as We are one (John 17.21-22).

St. Cyril of Alexandria comments on this passage in = an=20 illuminating manner: "Christ, having taken as an example and image of = that=20 indivisible love, accord and unity which is conceivable only in = unanimity, the=20 unity of essence which the Father has with Him and which He, in turn, = has with=20 the Father, desires that we too should unite with each other; evidently = in the=20 same way as the Consubstantial, Holy Trinity is united so that the whole = body of=20 the Church is conceived as one, ascending in Christ through the fusion = and union=20 of two people into the composition of the new perfect whole. the image = of Divine=20 unity and the consubstantial nature of the Holy Trinity as a most = perfect=20 interpenetration must be reflected in the unity of the believers who are = of one=20 heart and mind" - and body, he adds, for this "natural unity" is = "perhaps not=20 without bodily unity".

It is striking that St. Cyril here refers to the = union in one=20 flesh of a Christian marriage not simply as an image of the union of all = believers in the Church, but as the base, the lowest cell, as it were, = of that=20 union. It is not simply that the Christian family is a "house church", = in St.=20 Paul's phrase (Romans 16.4), or a "little church", in St. John=20 Chrysostom's. The Church is both made up of small families, or little = churches,=20 and is one big family or Great Church - "the whole family in heaven and = on=20 earth" that is named after Christ (Ephesians 3.15). And while, of = course,=20 not all Christians are united in the bond of marriage, they are all = united,=20 first through the bond of the marriage of Adam and Eve, which created = our=20 original, fallen human nature, and then through the bond of the marriage = of the=20 new Adam and the new Eve, Christ and His Church, which created the new, = redeemed=20 nature of mankind. Thus every Christian is born into the little church = through=20 the union in the flesh of his parents, and is reborn into the Great = Church=20 through the union in the flesh of his spiritual parents, Christ and the=20 Church.

Indeed, if the union of Adam and Eve was the first = "little=20 church", the first unit in, and icon of, the Great Church of all = redeemed=20 humanity, we can take that union as defining the nature of the union = between=20 Christ and the Church, so that just as Eve was formed from the flesh of = Adam, so=20 the new Eve, the Church, was formed from the blood and water that flowed = from=20 the side of the new Adam, Christ. As the eighth-century English Orthodox = Father,=20 St. Bede the Venerable, writes: "The woman was made out of the side of = Adam to=20 show how strong that union must have been. But that it was done in his = sleep,=20 and flesh filled up the place whence the bone had been taken, was for a = higher=20 mystery. For it signified that the sacraments of salvation would come = out of the=20 side of Christ as He slept in death on the cross - that is, the blood = and water=20 from which the Church was created as His Bride... It was to typify this = same=20 mystery that Scripture says, not 'made' or 'formed' or 'created', as in = all the=20 previous works, but 'the Lord God built the rib which He had = taken from=20 Adam into a woman', not as if it were a human body, but rather a house, = which=20 house we are if we keep our faithfulness and glory of hope right up to a = strong=20 end."

Again, the words "It is not good that man should be = alone"=20 (Genesis 2.18) indicate, not only that it is not good for fallen = man to=20 remain unmarried, but also that it is not good for man to be out of = communion=20 with the Church, the new Paradise. And the words "This is now bone of my = bone,=20 and flesh of my flesh" (Genesis 2.23) signify, not only the=20 consubstantiality of a man and his wife, but the consubstantiality of = all=20 Christians through participation in the new tree of life, "the true = Vine"=20 (John 15.1) - the Body and Blood of Christ. Finally, the words = "Be=20 fruitful, and multiply, and replenish the earth, and subdue it" = (Gen.=20 1.28) signify, not only that marriage is meant to produce children and = thereby=20 populate the whole earth, but also that the union between Christ and His = Church=20 is meant to bring forth many new Christians and subdue the whole earth = to the=20 teachings and commandments of the Christian faith.

"But now I want to show," continues St. Cyril, "that = there is=20 what we might call a unity of nature by which we are bound to one = another and=20 are all bound to God... The Only-Begotten, through the wisdom which is = His and=20 through the counsel of the Father, found and wrought a means by which we = might=20 come into unity with God and with one another - even we ourselves, = although by=20 our differences we are separate individuals in soul and body. For by one = body,=20 and that His own, He blesses those who believe in Him by a mystical = communion=20 and makes them of one body with Himself and one another... For if we all = partake=20 of the one loaf, we are all made one body; for it is not possible that = Christ be=20 divided. Therefore the Church is called 'the Body of Christ' of which we = are=20 individually members, according to Paul's understanding. For we are all = united=20 to the one Christ through His holy body, inasmuch as we receive Him Who = is one=20 and undivided in our own bodies... Now if we are all of one body with = one=20 another in Christ, and not only with one another but with Him Who = assuredly is=20 within us through His own flesh, clearly we are all one, both in one = another and=20 in Christ. For Christ, Who is both God and man in one person, is the = body of=20 unity."

As a contemporary Father, St. John Maximovich, puts = it: "For=20 the full sanctification of man, the body of the servant of the Lord must = be=20 united with the Body of Christ, and this is accomplished in the mystery = of Holy=20 Communion. The true Body and Blood of Christ which we receive, becomes a = part of=20 the great Body of Christ... We partake of the Body and Blood of Christ, = in the=20 holy Mysteries, so that we ourselves may be members of Christ's Body: = the=20 Church."

"Of course," continues St. John, "for union with = Christ, the=20 mere conjoining of our body with the Body of Christ does not suffice. = The=20 consumption of the Body of Christ becomes beneficial when in spirit we = strive=20 toward Him and unite ourselves with Him. Reception of the Body of = Christ, with=20 aversion to Him in spirit, is like the approach to Christ of those who = struck=20 Him and mocked and crucified Him. Their approaching Him served not for = their=20 salvation and healing, but for their condemnation. But those who partake = with=20 piety, love and readiness to bring themselves to serve Him, closely = unite=20 themselves with Him and become instruments of His divine will."

"With regard to union in the Spirit," writes St. = Cyril, "we=20 shall say again that we have all received one and the same spirit, = namely the=20 Holy Spirit, and are, so to speak, mingled with one another and with = God. For=20 Christ makes the Spirit of the Father Who is also His own Spirit to = dwell in=20 each of us individually, many as we are, yet the Spirit is one and = undivided;=20 and in that individuality which is His by nature He holds together in = unity=20 those spirits which are separated from unity one with another, showing = them all=20 to be as one in Himself. For as the power of the holy flesh makes those = in whom=20 it may come to dwell to be of one body, in the same way, I hold, the one = indivisible Spirit dwells in them all and binds them all into a = spiritual=20 unity."

Thus we become one in the Body of Christ by partaking = in His=20 Body and Blood in the sacrament of the Eucharist, and we become one in = the=20 Spirit of Christ by partaking in His Spirit through being sealed with = the gift=20 of the Holy Spirit at the sacrament of Holy Chrismation.

This essentially sacramental, mystical concept of the = Church is=20 opposed both to the Catholic and Sergianist concept, which places = organisational=20 unity above sacramental unity, and to the Protestant (and Ecumenist) = concept,=20 which effectively eliminates any notion of sacramental unity and = replaces it by=20 a vague notion of faith alone.

Now unity of faith is, of course, fundamental to the = Orthodox=20 concept of the Church, and is the first criterion for distinguishing = between the=20 One True Church and the many false ones. For, St. Maximus the Confessor=20 declared, =93Christ the Lord called that Church the Catholic Church = which=20 maintains the true and saving confession of the faith.=94 But faith = alone, without=20 participation in the sacraments of Baptism, Chrismation and the = Eucharist, that=20 is, without union to Christ in spirit, soul and body, is not enough to = make one=20 a member of His Church.

Thus we read in the life of the fourth-century = French=20 Saint, Martin of Tours, that one of his catechumens died while he was = away on a=20 journey. On returning, St. Martin raised him from the dead and baptised = him.=20 Then the catechumen related that =93when he left the body he was taken = to the=20 court of the Judge and that he heard the grim sentence that he was to be = condemned to the dark places [i.e., to hell] and to the hordes of common = people.=20 Then two angels pointed out to the Judge that this was the man for whom = Martin=20 was praying and so the order was given for him to be taken back the two = angels,=20 handed over to Martin and restored to his former life.=94

Thus true faith, with repentance, makes one eligible = for=20 entrance into the Church, enrolling one in the ranks of the catechumens; = but it=20 is participation in the sacraments that actually effects that entrance; = for in a=20 sense the sacraments are the Church - the Body (of Christ in the=20 Eucharist) is the Body (of Christ as the Church).

Thus in order to be united with the Head, which is = Christ, it=20 is not enough to believe in Him; one must be united to His Body. As St.=20 Augustine writes: "Our Lord Jesus Christ is as one whole perfect man, = both head=20 and body. We acknowledge the Head in that Man who was born of the Virgin = Mary,=20 suffered under Pontius Pilate, was buried, rose from the dead, ascended = into=20 heaven, sitteth at the right hand of the Father, from thence we look for = Him to=20 come to judge the living and the dead. This is the Head of the Church=20 (Ephesians 5.23). The body of this Head is the Church, not the = church of=20 this country only, but of the whole world; not that of this age only, = but from=20 Abel himself down to those who shall to the end be born and shall = believe in=20 Christ, the whole assembly of Saints belonging to one City, which City = is=20 Christ's body, of which Christ is the head."

As Nicetas of Remesiana, wrote in the fourth century: = "After=20 confessing the blessed Trinity, you go on to profess that you believe in = the=20 Holy Catholic Church. What else is the Church than the congregation of = all the=20 saints? From the beginning of the world, all righteous men who have = been, are or=20 shall be, whether they be patriarchs, - Abraham, Isaac and Jacob, - = prophets,=20 apostles, martyrs or any other righteous man, are one Church because = they are=20 sanctified by one faith and life, sealed by one Spirit, made into one = Body; of=20 which Body the Head is Christ, as it is written (Ephesians 1.22; = 5.23;=20 Colossians 1.18)."

Union with Christ has several degrees, teaches the=20 fourth-century Western Father, St. Hilary of Poitiers. It begins with = unity in=20 the one faith, continues with unity in the one baptism, whereby we = become "one=20 by regeneration into the same nature", and is consummated by unity in = the one=20 Eucharist, which is "the sacrament of perfect unity". "Now how it is = that we are=20 in Him through the sacrament of the flesh and blood bestowed upon us, He = Himself=20 testifies, saying, '... because I live ye shall live also; because I am = in My=20 Father, and ye in Me, and I in you'. If He wished to indicate a mere = unity of=20 will, why did He set forth a kind of gradation and sequence in the = completion of=20 the unity, unless it were that, since He was in the Father through the = nature of=20 the Deity, and we on the contrary in Him through His birth in the body, = He would=20 have us believe that He is in us through the mystery of the = sacraments?... I=20 have dwelt upon these facts because the heretics [Arians] falsely = maintain that=20 the union between the Father and Son is one of will only, and make use = of the=20 example of our own union with God, as though we were united to the Son = and=20 through the Son to the Father by mere obedience and a devout will, and = none of=20 the natural verity of communion were vouchsafed us through the sacrament = of the=20 Body and Blood; although the glory of the Son bestowed upon us through = the Son=20 abiding in us after the flesh, while we are united in Him corporeally = and=20 inseparably, bids us preach the mystery of the true and natural = unity."

In the light of the above discussion, let us now turn = to the=20 particular marks of the Church as listed in the Symbol of Faith: One, = Holy,=20 Catholic and Apostolic.

1. The Oneness of the Church. The Church is = one both in=20 the sense that there is only one Church, and in the sense that her = members are=20 united both with Christ and with each other. This unity is of the = closest=20 possible kind, both spiritual and bodily, and analogous to the unity of = a man=20 and his wife, being a participation, through the sacraments, in the = union=20 effected by Christ with human nature at the Annunciation. Christ is the = Head and=20 Bridegroom of the Church, and all the individual members of the Church = are=20 united with Him as with their Head and Bridegroom; for as the friend of = the=20 Bridegroom said, "I have betrothed you to Christ to present you as a = pure bride=20 to her one Husband" (II Corinthians 11.2; cf. John = 3.29).

Now the oneness and unifying power of the Church can = be derived=20 from the meaning of the word "Church", e = k k l h s i a in Greek. For this literally signifies the = calling out=20 (e k -k l h s i a ) of=20 those who before were separated into unity with each other. As St. Cyril = of=20 Jerusalem says, "it is rightly called =91Church=92 [e k k l h s i a ] because it calls forth and assembles together = all=20 men."

Bishop Gregory (Grabbe) has developed this idea as = follows: "It=20 is very important to understand correctly the derivation and meaning of = the word=20 'Church'. E. Bogdashevsky gives a fine, brief philological explanation = of the=20 word: 'By simple philological derivation the Church (in Greek, = ecclesia)=20 is an assembly; this word corresponds to the Hebrew qahal. But = not every=20 assembly is the Church. An assembly of the most prominent people of the = state,=20 officials, consuls, etc., is not the Church (ecclesia), but is = termed a=20 synklesia (a convocation). The Athenians distinguished two types = of=20 assemblies, the ecclesia and the agorai. The former signified a legally=20 empowered assembly of the citizens (i.e. those persons who had to right = to=20 participate in the discussion of state affairs) summoned by the = authorities=20 through a herald in a lawful manner; the latter were mixed assemblies = without=20 any order when a crowd of all sorts of people simply collected together. = This=20 philological information leads to the following conclusion:.. The = members of the=20 ecclesia are members of the same city, ruled by the same laws, = having the=20 same religion; the Church is not a spiritual aristocracy, but neither is = it a=20 motley crowd; it contains those who have been called or summoned by the = grace=20 and power of God' [On the Church, Kiev, 1904, p. 4].

"..[Archbishop Ilarion] Troitsky.. adds a profound = observation.=20 'The Hebrew word which signifies ecclesia - Church - is = qahal.=20 Qahal is a solemn designation of a religious assembly, of society = in its=20 relationship to God. Therefore this name was applied to the Hebrew = nation as a=20 whole. The word ecclesia is encountered twice altogether in the = Gospel=20 and both times in the Gospel of St. Matthew which was written for the = Jews and=20 so clearly reflects the Old Testament world-view. The Gospel says only = that=20 Christ will found His Church, and not just a Church. The fact that from = the very=20 beginning the term which was chosen to designate the Christian Church = was this=20 very word ecclesia, which has a close connection with Old = Testament=20 terminology, speaks of the consciousness of unity which imbued the early = Church.=20 In the Old Testament there was a single qahal, the people of the = Lord or=20 the commonwealth of the Lord (Num. 16.3; 20.2-4,9). Equally in = the New=20 Testament there also is a single Church of God' [New Testament = Teaching on=20 the Church, St. Petersburg, 1904, p. 15].

"To this one can add Bolotov's observation: 'The = circumstance=20 that Christ called the society He founded an ecclesia has a = special=20 polemical significance against Protestantism. The Protestant conception = is=20 obsessed with an invisible Church. But the concept of the = ecclesia=20 includes a strong element of visibility. Therefore the expression = 'invisible=20 Church' contains a contradictio in adjecto (internal = contradiction).=20 There cannot be any sort of invisible Church. One can participate only=20 spiritually in the invisible, but in the ecclesia not otherwise = than with=20 the body.' [Lectures on the History of the Early Church, part I,=20 Introduction, St. Petersburg, 1907, p. 13]."

But if the Church is one, how are we to understand = the=20 divisions in the Church?

These are of two major kinds: the more easily = comprehensible=20 divisions that have taken place from the unity of the Church (the = heresies,=20 schisms, unlawful assemblies, etc.), when a group has been officially = cut off=20 from the unity of the Church by an act of the Church herself; and the = more=20 puzzling kind of divisions that have taken place within the unity of the = Church,=20 when communion in the sacraments has been broken, but the conscience of = the=20 Church recognises that both sides still remain within the Body of = Christ. The=20 latter kind of division is puzzling because if the Church is one, and = her unity=20 is an organic and visible unity created by unity of faith and = participation in=20 the sacraments, it is difficult to see how there could be such a thing = as a=20 division within, as opposed to from, the Church. Is Christ = divided? Can there be more than one body rightly calling itself the Body = of=20 Christ?

In considering this problem, it is useful to examine = a=20 distinction made by the Russian New Martyr (perhaps Martyr-Bishop) Mark=20 (Novoselov) between the Church as organism and the Church as = organisation: "It=20 is necessary to distinguish between the Church-organism and the=20 Church-organisation. As the apostle taught: 'You are the Body of Christ = and=20 individually members of it' (I Corinthians 12.27). The = Church-organism is=20 a living person, and just as the cells of our body, besides having their = own=20 life, have the life that is common to our body and links between = themselves, so=20 a man in the Body of Christ begins to live in Church, while Christ = begins to=20 live in him. That is why the apostle said: 'It is no longer I who live, = but=20 Christ lives in me' (Galatians 2.20).

"The basis for the affirmation of the Church-organism = is love=20 for Christ. The Lord Himself saw the basis of His Church precisely in = love for=20 Him. He asked Peter: did he love Him? And He added: 'Feed My sheep'. The = Church=20 of Christ is the union of mutual love of the believers ('United by the = bond of=20 love and offering themselves to Christ the Lord, the apostles were = washed=20 clean', Canon of Holy Thursday). Only in the Church organism can true=20 democratism, equality and brotherhood come into being; we are equal and = brothers=20 only if we are parts of one and the same living body. In the = organisation there=20 is not and cannot be organisational equality and brotherhood."

In other words, the unity of the Church is organic = rather than=20 organisational. Divisions from the Church constitute divisions from both = the=20 organism and the organisation of the Church. Divisions within the = Church, on the=20 other hand, are divisions within the organisation only; the organism = remains=20 undivided.

Now this distinction might at first seem to recall = the=20 Protestant definition of the Church as "the invisible community of all=20 believers". However, if the Church-organism is defined in terms of = participation=20 in the sacraments, it is no less visible than the Church-organisation; = for=20 participation in the sacraments is a visible act. Moreover, there can be = no=20 participation in the sacraments, and therefore no Church-organism, where = there=20 is no priesthood, i.e. no Church-organisation. Therefore, as Hieromartyr = Mark=20 goes on to say, the Church as organisation and the Church as organism = are in the=20 end inseparable.

Nevertheless, the discerning of whether a man is = communing of=20 the True Body and Blood of Christ is not a discerning of the fleshly = eyes, but=20 of the mind enlightened by grace. Therefore, like everything else in the = spiritual life, we must conclude that the unity of the Church is both = visible=20 and invisible. Or rather, just as many of those who saw Christ walking = in the=20 flesh upon earth "seeing [Him] did not see" and "hearing [Him] did not = hear", so=20 it is with the Church, which is the continuation of His Body in space = and time:=20 many see it and yet do not see it, for they do not see the Body and = Blood in the=20 bread and the wine, or the fire of the Divinity in the flesh of the = Humanity.=20 We, however, as Christians "henceforth know no man after the flesh: yea, = though=20 we have know Christ after the flesh, yet now henceforth know we Him [and = His=20 Body, the Church] no more [in this manner]" (II Corinthians = 5.16).

Whether a man is a member of the Church-organism = depends,=20 ultimately, on whether he continues to commune of the true Body and = Blood of=20 Christ. Such communion does not exist outside the single, undivided=20 Church-organism, and does not exist in heretical bodies which have been = expelled=20 from the Church organism by a lawful act of the Church hierarchy. But it = can=20 continue to exist outside a particular Church-organisation, as has been = shown=20 many times in history when saints have appeared in different Church=20 organisations having no communion with each other.

Bishop Ignatius (Brianchaninov) compared the = organisational=20 divisions within the Church of the last times to the different parts of = a=20 shipwreck: "God desires and seeks the salvation of all. And He is always = saving=20 all who wish to be saved from drowning in the sea of life and sin. But = He does=20 not always save in a boat or in a convenient, well-equipped harbour. He = promised=20 to save the holy Apostle Paul and all his fellow-travellers, and He did = save=20 them. But the Apostle and his fellow-passengers were not saved in the = ship,=20 which was wrecked; they were saved with great difficulty, some by = swimming and=20 others on boards and various bits of the ship's wreckage."

Elder Anatolius (Potapov) of Optina used the same = analogy to=20 describe the divisions within the True Church of Russia after 1917: = "There will=20 be a storm. And the Russian ship will be destroyed. Yes, it will happen, = but,=20 you know, people can be saved on splinters and wreckage. Not all, not = all will=20 perish..." But he also prophesied that canonical unity would be = restored: "A=20 great miracle of God will be revealed. And all the splinters and = wreckage will,=20 by the will of God and His might, be gathered together and united, and = the ship=20 will be recreated in its beauty and will go along the path foreordained = for it=20 by God. That's how it will be, a miracle manifest to all..."

2. The Holiness of the Church. The Church of = Christ is=20 One because the Body of Christ is One, and all Christians partake in = this unity=20 through the sacraments. In the same way the Church of Christ is Holy = because the=20 Body of Christ is Holy, and all Christians partake in this holiness = through the=20 sacraments.

The distinction between the Church as organism and = the Church=20 as organisation is useful again here. Thus Hieromartyr Mark writes: = "Only to the=20 Church-organism can we apply such titles as we meet in the Word of God, = for=20 example: 'glorious, holy, spotless' (Ephesians 1.4); 'the Bride = of the=20 Lamb' (Revelation 19.7; 21.9); 'the Body of Christ' = (Ephesians=20 1.23; Colossians 1.24); 'the pillar and ground of the truth' = (I=20 Timothy 3.15). These concepts are inapplicable to the = Church-organisation=20 (or applicable only with great qualifications); they lead people into = perplexity=20 and are rejected by them. The Church-organism is the pure 'Bride' of = Christ=20 (Revelation 21.2), but the Church-organisation has all the faults = of=20 human society and always bears the marks of human infirmities... The=20 Church-organisation often persecutes the saints of God, but the = Church-organism=20 receives them into her bosom... The Church-organisation rejects them = from its=20 midst, deprives them of episcopal sees, while they remain the most = glorious=20 members of the Church-organism. It is possible to belong externally to = the=20 visible Church (organisation), while one belongs only inwardly to the = Body of=20 Christ (organism), and the measure of one's belongingness is determined = by the=20 degree of one's sanctity."

Thus the Church as organism is one and holy, while = the Church=20 as organisation is often divided and impure. As an image of this = distinction let=20 us consider the two Marys, Mary the Mother of God and Mary Magdalene, = who went=20 together to the tomb to meet the Risen Lord (Matthew 28.1). The = one Mary,=20 the Mother of God, is already "holy and without blemish", "not having = spot, or=20 wrinkle, or any such thing" (Ephesians 5.27); while the other, = Mary=20 Magdalene, is "black, but comely" (Song of Songs 1.5), being not = yet=20 completely purified through repentance. The one represents the Church=20 Triumphant, already "full of grace" (Luke 1.28) and crowned with = the=20 Bridegroom at the right hand of the Father; while the other is the = Church=20 Militant, still having to struggle with sin both within and outside = her.

Mary Magdalene mistakes Christ for the gardener - we = remember=20 that the first Adam was a gardener. But like Eve after the Fall Mary is = not yet=20 allowed to touch the Tree of Life: "Touch Me not, for I have not yet = ascended to=20 My Father" (John 20.17). The other myrrhbearers, however, "took = hold of=20 His feet and worshipped Him" (Matthew 28.9). Again we have a = distinction=20 between two kinds of believers: those who through purity and repentance = have=20 been initiated into the mysteries and can enter into full union with the = Bridegroom, and those whose thoughts have not yet ascended far enough = above=20 earthly things to grasp the Divinity of Christ, seated at the right hand = of the=20 Father. For now, in the light of the Resurrection, it is no longer = permitted to=20 love the Lord as a man only. As St. Ephraim the Syrian writes: "As long = as He=20 was a servant, all men had power over His Body, since publicans and = sinners came=20 to touch Him. But once He was established as Lord, the fear which He = inspired=20 was the fear of God."

Just as, in a marriage between a believer and an = unbeliever,=20 the unbelieving partner is sanctified through the union with the = believer, and=20 their children, too, are sanctified (I Corinthians 7.14), so in = the=20 marriage between God and man that takes place in the Church, man is = sanctified=20 through his union with God. St. John Chrysostom puts it as follows: "God = desired=20 a harlot... and has intercourse with human nature, [whereby] the harlot = herself=85=20 is transformed into a maiden."

Again, Bishop Nikolai Velimirovich writes: "It is a = great=20 mystery when a man leaves his father and mother and cleaves to his wife. = The=20 Apostle himself, who has been raised to the third heaven and beheld many = heavenly mysteries, calls the marriage of natural man on earth a great = mystery.=20 It is the mystery of love and life, and the only mystery that exceeds it = is the=20 mystery of Christ's bond with His Church. Christ calls Himself the = Bridegroom=20 and the Church His Bride. Christ so loves the Church that He left His = heavenly=20 Father for her - though remaining equal with Him in unity of essence and = divinity - and came down to earth and clave to his Church. He suffered = for her=20 sake that He might, by His Blood, cleanse her from sin and from all = impurity and=20 make her worthy to be called His Bride. He warms the Church with His = love, feeds=20 her with His Blood, and enlivens, enlightens and adorns her with His = Holy=20 Spirit."

The Church remains holy as long as she remains = faithful to her=20 Bridegroom. The holiness of the Church which is communicated through the = sacraments is not tarnished by the personal sinfulness of the priest who = administers them as long as he remains within the Body. But immediately = he steps=20 outside the Body and commits spiritual adultery with a heretical body, = he ceases=20 to be a channel of holiness, and the so-called "sacraments" he = administers are=20 not a source of holiness, but of defilement.

Thus, as the Martyr-Bishop Cyprian of Carthage wrote = in the=20 third century: "Whoever breaks with the Church and enters on an = adulterous union=20 cuts himself off from the promises made to the Church; and he who turns = his back=20 on the Church of Christ will not come to the rewards of Christ: he is an = alien,=20 a worldling, an enemy. You cannot have God for your Father if you no = longer have=20 the Church for your mother. If there was any escape for one who was = outside the=20 ark of Noah, there will be as much for one who is found to be outside = the=20 Church. The Lord warns us when He says: 'He that is not with Me is = against Me,=20 and he that gathereth not with Me, scattereth'. whoever breaks the peace = and=20 harmony of the Church acts against Christ; whoever gathers elsewhere = than in the=20 Church, scatters the Church of Christ."

The individual Christian participates in the holiness = of the=20 Church as long as he remains faithful to her and does not enter into = communion=20 with heretics. Thus St. John the Almsgiver writes: "If, having legally = married a=20 wife in this world of the flesh, we are forbidden by God and by the laws = to=20 desert her and be united to another woman, even thought we have to spend = a long=20 time separated from her in a distant country, and shall incur punishment = if we=20 violate our vows, how then shall we, who have been joined to God through = the=20 Orthodox Faith and the Catholic Church - as the Apostle says: 'I have = espoused=20 you to one husband that I might present you as a pure virgin to Christ' = (II=20 Corinthians 11.2) - how shall we escape from sharing in that = punishment=20 which in the world to come awaits heretics, if we defile the Orthodox = and Holy=20 Faith by adulterous communion with heretics?" For the heretical = communions =93have=20 ceased to be holy Churches,=94 writes Nicetas of Remesiana, =93inasmuch = as they have=20 been deceived by doctrines of demons, and both believe and do otherwise = than is=20 required by the commands of Christ the Lord and the traditions of the=20 Apostles.=94

This teaching is confirmed by all the Fathers of the = Church.=20 Thus St. John of Damascus writes: "With all our strength let us beware = lest we=20 receive Communion from or give it to heretics. 'Give not what is holy to = the=20 dogs', says the Lord. 'Neither cast ye your pearls before swine', lest = we become=20 partakers in their dishonour and condemnation." St. Theodore the Studite = writes:=20 "Chrysostom calls enemies of God not only the heretics, but also those = who=20 communicate with such people." And again: "Some have suffered complete = shipwreck=20 in the faith. But others, even if they have not drowned in their = thoughts,=20 nevertheless perish through communion with heresy." As we chant in the = Divine=20 Liturgy: "Holy things to the holy!"

3. The Catholicity of the Church. The word = "Catholic"=20 comes from the Greek k a q ' o l=20 o n , "according = to the=20 whole". It expresses a quality of wholeness whereby each part of the = Church=20 contains the whole within itself, and the whole is expressed in every = part. Like=20 the Holy Trinity, of which she is in this respect the image, the nature = of the=20 Catholic Church is contained undivided in each of the persons that = compose her,=20 in spite of their many differences, so that in her "there is neither = Greek nor=20 Jew, nor cirumcision nor uncircumcision, nor Barbarian nor Scythian, nor = bond=20 nor free, but Christ is all in all" (Colossians 3.11). As St. = Maximus the=20 Confessor defines it: "Men, women and children, profoundly divided as to = race,=20 nation, language, manner of life, work, knowledge, honour, fortune... = are all=20 recreated by the Church in the Spirit. To all equally she communicates a = divine=20 aspect. All receive from her a unique nature which cannot be broken = asunder, a=20 nature which no longer permits one henceforth to take into consideration = the=20 many and profound differences which are their lot. In that way all are = raised up=20 and united in a truly catholic manner."

This understanding of Catholicity was developed = especially by=20 Russian Slavophile theologians, especially Alexis Khomyakov. They saw in = Cyril=20 and Methodius' translation of the Greek word k a q o l i k h by the Slavonic word sobornaya a divine = inspiration=20 illuminating the meaning of the Greek original. For sobornaya is = derived=20 from sobor, meaning "council" or a large church with two or three = altars; and=20 the Slavophiles saw in the Church's "catholicity" or sobornost - = her=20 conciliarity, the vital quality that distinguishes her from Roman=20 pseudo-Catholicism and Protestantism.

Now, as Protopresbyter Michael Pomazansky points out, = "in Greek=20 there is no philological or linguistic connection between the concepts=20 "catholic" and "council" (ecumenical). A council of the Church is called = in=20 Greek S u n o d o V , and an ecumenical = council,=20 o i k=20 o u m=20 e n i=20 k h S=20 u n o=20 d o V=20 ". Nevertheless, the lack of a philological connection does not mean = that there=20 is no deeper semantic and theological connection, a connection which = Saints=20 Cyril and Methodius saw when they chose this translation.

Khomyakov's argument was as follows: "=92Sobor=92 = expresses the=20 idea of a gathering not only in the sense of an actual, visible union of = many in=20 a given place, but also in the more general sense of the continual = possibility=20 of such a union. In other words: it expresses the idea of unity in = multiplicity.=20 Therefore, it is obvious that the word k = a q o l i k o V , as understood by = the two great=20 servants of the Word of God sent by Greece to the Slavs, was derived not = from=20 k a t=20 a and o l a , but from k a t a and o l=20 o n ; for k a t a often has the same meaning as our preposition = 'according=20 to', for instance: k a t a M a t q a i o n , k a=20 t a M=20 a r k=20 o n , 'according = to Matthew',=20 'according to Mark'. The Catholic Church is the Church according to all, = or=20 according to the unity of all, k a q 'o=20 l w n=20 t w n=20 p i s=20 t e u=20 o n t=20 w n , the Church = according to=20 complete unanimity, the Church in which all peoples have disappeared and = in=20 which there are no Greeks, no barbarians, no difference of status, no=20 slaveowners, and no slaves; that Church about which the Old Testament = prophesied=20 and which was realised in the New Testament - in one word, the Church as = it was=20 defined by St. Paul."

The essential difference between Orthodoxy and the = West,=20 according to Khomyakov, consists in Orthodoxy's possession of = Catholicity,=20 whereas the Papists have substituted for it Romanism, mechanical=20 obedience to the Pope, and the Protestants - the papism of each = individual: "The=20 Apostolic Church of the ninth century (the time of Saints Cyril and = Methodius)=20 is neither the Church k a=20 q ' e k a s t o n=20 (according to the understanding of each) as the Protestants have it, nor = the=20 Church k a t a t o n e p i s k o p o n t h V R w m h V (according to the understanding of the bishop of = Rome) as=20 is the case with the Latins; it is the Church k a q ' o=20 l o n=20 (according to the understanding of all in their unity), the Church as it = existed=20 prior to the Western split and as it still remains among those whom God=20 preserved from the split: for, I repeat, this split is a heresy against = the=20 dogma of the unity of the Church."

Among the Papists, the Church is expressed by the = fiat=20 of one man, which guarantees external unity, but no inner consensus. = Among the=20 Protestants, however, every man believes as he thinks fit, which = guarantees=20 neither unity nor consensus. Only among the Orthodox is there true = Catholicity,=20 which is expressed in Councils that express the Consensus of the Church, = not=20 only in the present, but in all generations. For, as Fr. Michael = Pomazansky=20 writes, "Catholicity refers to the fact that the Church is not limited = to space,=20 by earthly boundaries, nor is it limited in time, that is, by the = passing of=20 generations into the life beyond the grave. In its catholic fullness, in = its=20 catholicity, the Church embraces both the Church of the called and the = Church of=20 the chosen, the Church on earth and the Church in Heaven."

According to another Slavophile, Khomyakov's friend = Ivan=20 Kireyevsky, just as, in a marriage, separation or divorce takes place = when one=20 partner asserts his or her self against the other, so in the Church = schisms and=20 heresies take place when one party asserts itself over against catholic = unity.=20 Thus the Roman patriarchate tore itself away from the unity and = catholicity of=20 the Church by an unbalanced, self-willed development of its own = particular=20 strength, the logical development of concepts. It introduced the = Filioque=20 into the Symbol of the Faith against the theological consciousness of = the Church=20 as a whole, and was then compelled to justify it by other false dogmas, = such as=20 the infallibility of the Pope, thereby destroying her catholicity =96 = but not the=20 catholicity of the Eastern Patriarchates that remained faithful to the = Truth. As=20 Khomyakov put it: "having appropriated the right of independently = deciding a=20 dogmatic question within the area of the Ecumenical Church, private = opinion=20 carried within itself the seed of the growth and legitimation of = Protestantism,=20 that is, of free investigation torn from the living tradition of unity = based on=20 mutual love." Or, as Kireyevsky put it: "In the ninth century the = western Church=20 showed within itself the inevitable seed of the Reformation, which = placed this=20 same Church before the judgement seat of the same logical reason which = the Roman=20 Church had itself exalted... A thinking man could already see Luther = behind Pope=20 Nicolas I just as=85 a thinking man of the 16th century could foresee = behind=20 Luther the coming of 19th century liberal Protestantism..."

4. The Apostolicity of the Church. The Unity = of the=20 Church is in the image of God's absolute Unity, her Holiness - in the = image of=20 His Holiness, her Catholicity - in the image of His Unity-in-Trinity. = However,=20 it is possible for a community to be one, holy and catholic in this way = only if=20 it also apostolic. For it is through the Apostles and the Apostolic = Teaching=20 that individual believers and communities are betrothed to Christ; as = the=20 Apostle Paul says: "I feel a divine jealousy for you, for I betrothed = you to=20 Christ to present you as a pure bride to her one Husband" (II = Corinthians=20 11.2).

Now apostolicity is not acquired, as the Protestants = would have=20 it, by a quasi-archaeological restoration of what is deemed by some to = have been=20 the faith and worship of the Early Church, but rather through a literal=20 grafting-in to the True Vine (John 15), the Natural Olive Tree=20 (Romans 11) of the Orthodox Church. This Church does not need to = be=20 "resurrected" or "recreated" because she has always existed in unbroken=20 succession from the time of the Apostles and will continue to exist to = the end=20 of time (Matthew 16.18, 28.20). The grafting-in to the Church is=20 accomplished, not through faith alone, but through the participation in = the=20 sacraments, the "oil and wine" which "the Good Samaritan", Christ = Himself, gives=20 to the faithful through the Apostles and their lawfully ordained = successors,=20 which are maintained by strict adherence to the Holy Scriptures and = Tradition of=20 the Church, the "two pence" which Christ entrusted to the "innkeeper", = the=20 priesthood (Luke 10.29-37), and which will not fail even in the = times of=20 the Apocalypse (Revelation 6.6).

Those who assert that it is possible to be joined to = the=20 Apostolic Church - even "resurrect" the Apostolic Church - without being = organically joined to that Church which has existed since the time of = the=20 Apostles, are like those who say that it is possible to be married to = someone=20 without having participated in the sacrament of marriage. Their claim to = be=20 already united to Christ will be seen by Him, the True Bridegroom, as = spiritual=20 fornication; for they have united themselves, not with Christ, but with = a=20 figment of their imagination, or with a demon posing as Christ. For, as = St.=20 Basil the Great says, "fornication is not marriage, nor even the = beginning of=20 marriage".

It is impossible for a believer to be united in = spiritual=20 marriage with Christ if he has not been joined to him by the Apostles or = their=20 lawful successors, having first studied and fully accepted the teaching = of the=20 Apostles and Fathers of the Church. The West's superficial and flippant = attitude=20 towards apostolicity, and therefore to all those schisms and heresies = which=20 violate apostolicity, is a consequence of its essentially amoral = attitude to=20 sexual relations in general. For now that fornication is hardly = considered to be=20 a sin, and even homosexuality is deemed acceptable, it is hardly = surprising that=20 spiritual fornication and the wholesale spiritual promiscuity and = perversity of=20 such organisations as the World Council of Churches are also condoned. = For=20 spiritual chastity is required in order to perceive the spiritual beauty = of=20 Christ's marriage to His Church. And only when chastity has been = regained=20 through repentance, the recognition that the years of wandering outside = the=20 Holy, Catholic and Apostolic Unity of the Church have been barren and = fruitless,=20 will the individual soul or community be able to say: "I will go and = return to=20 my first husband; for then it was better for me than now" (Hosea=20 2.6).

Therefore just as a bridegroom has only one bride, = with whom he=20 lives in an unbroken spiritual and physical union through the grace = given them=20 in the sacrament of marriage and their determination to remain faithful = to each=20 other, so the Apostolic Church is that one Church which has lived in an = unbroken=20 spiritual and physical union with Christ through the grace of the Spirit = that=20 was bestowed upon her at Pentecost and the determination to remain = faithful to=20 the teaching of the Apostles to the end of the age. This One Apostolic = Church is=20 the Orthodox Church. For, as Bishop Theophanes the Recluse writes: = "There is no=20 truth outside the Orthodox Church. She is the single faithful keeper of = all that=20 was commanded by the Lord through the holy Apostles, and she is for that = reason=20 the only really Apostolic Church. The others have lost the Apostolic = Church, and=20 since according to their Christian conscience they have the conviction = that only=20 the Apostolic Church can faithfully keep and point to the truth, they = have=20 thought of constructing such a church themselves, and they have = constructed it,=20 and given this name to it. They have given the name, but the essence = they have=20 not been able to communicate. For the Apostolic Church was created in = accordance=20 with the good will of the Father by the Lord Saviour with the grace of = the Holy=20 Spirit through the Apostles. It is not form men to create such a thing. = Those=20 who think to create such a thing are like children playing with dolls. = If there=20 is no true Apostolic Church on earth, then there is no point in wasting = effort=20 on creating her. But thanks to the Lord, He has not allowed the gates of = hell to=20 prevail over the Holy Apostolic Church. She exists and will continue to = exist,=20 in accordance with His promise, to the end of the age. And this is our = Orthodox=20 Church. Glory to God!"

June 19 / July 2, 1999.

Holy Apostle Jude.

St. John Maximovich.