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A Traditionalist Critique of The Orthodox = Church

by Hieromonk Patapios

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Introductory Remarks

For over three decades now, = The=20 Orthodox Church, by my countryman, Bishop Kallistos = (Ware) of=20 Diokleia, Spalding Lecturer in Eastern Orthodox Studies at = Oxford=20 University and former Visiting Fellow at Princeton = University, has=20 served as a helpful introduction to the history, beliefs, = and=20 practices of Orthodox Christianity. Indeed, as a blurb on = the back=20 jacket of the new edition of his book notes, it "has become=20 established throughout the English-speaking world as the = standard=20 introduction to the Orthodox Church": a handy, one-volume = compendium=20 of Orthodox Church history and theology that one might = confidently=20 give to non-Orthodox or prospective converts interested in = learning=20 more about Orthodoxy. As "the standard introduction" to = Orthodoxy,=20 it is to be found in almost any academic or public library, = and=20 certainly in any decent bookstore. But does this book = deserve such a=20 reputation?=20

At the outset, I should make it quite clear that, like = countless=20 others, I am grateful to Bishop Kallistos for having written = this=20 book, which I read with great enthusiasm some years ago when = I first=20 became interested in Orthodoxy. My comments on the new = edition=20 should be in no way construed as a personal attack on His = Grace, or=20 much less as a wholesale condemnation of his book. Bishop = Kallistos=20 is a Christian gentleman of the highest caliber and an = Orthodox=20 scholar who has done much to make our Faith better known in = the=20 West. Moreover, it is far from easy to summarize the = richness and=20 profundity of the history and teachings of Orthodoxy in the = space of=20 a single volume. While we may admit that there is no better = overview=20 of the Orthodox Church than this one, we are not thereby = precluded=20 from pointing out its shortcomings and, especially with = regard to=20 the new edition, its serious deviations from the strictest = standards=20 of Orthodoxy. Indeed, we would be failing in our duties as=20 traditionalist Orthodox, were we not to advise our = readership about=20 the need to approach The Orthodox Church and, in=20 particular, this new, revised version with extreme caution. = Since=20 the book itself falls into two parts, the first dealing with = the=20 history of the Orthodox Church and the second with Her Faith = and=20 worship, we shall follow these divisions in our present, = rather=20 extensive critical review.

The first edition of this work was published in 1963; it = was=20 reprinted the following year with sundry revisions. Since = then, it=20 has been reprinted numerous times, also with minor = revisions. In=20 1993, a brand new edition=E2=80=94that to which I have made = reference=E2=80=94was=20 published, with an expanded and updated bibliography that = contains=20 many helpful suggestions for further reading: The = Orthodox=20 Church, new edition (Harmondsworth, UK: Penguin Books, = 1993).=20 One should keep in mind that, at the time of his composition = of the=20 original book, Bishop Kallistos was a layman in the Russian = Orthodox=20 Church Abroad (ROCA), as indicated in the biographical note = at the=20 front of the first edition.  By 1993, however, he had = not only=20 long since departed from that jurisdiction, but had been = Ordained a=20 Priest and subsequently Consecrated a Bishop in the Greek = Orthodox=20 Archdiocese of Thyateira and Great Britain, belonging to the = =C5=92cumenical Patriarchate of Constantinople=E2=80=94the = first Englishman since=20 the Great Schism to attain such a position in the Orthodox = Church.=20 It is likely, therefore, that his change of jurisdiction, = combined=20 with the passing of time, which often leads to a = modification of=20 views held earlier in life, has influenced his presentation = of=20 Orthodoxy, and perhaps not always, I might regrettably say, = for the=20 better. As we proceed with our review, we shall see this = suspicion=20 confirmed in a number of ways. At this stage, let me just = opine that=20 the original edition of his book is not itself in every=20 respect preferable to the new edition, as some = traditionalist=20 Orthodox believe. Many of the flaws observable in the 1993 = version=20 are present in the original, and so, while it is wise to = follow the=20 original, readers should be aware that it is by no means = as=20 reliable a guide to Orthodoxy as common thought would = have it.=20

It goes without saying that Bishop Kallistos is perfectly = entitled to amend his own work as he sees fit. Apart from = anything=20 else, he no doubt wanted, in the 1993 edition, to update the = text,=20 in order to take account of recent developments in the = Orthodox=20 world, and especially in Russia and Eastern Europe. Indeed, = some of=20 these corrections and additions are very welcome. Three = particular=20 examples come to mind. Firstly, he mentions the = newly-Glorified St.=20 Nicholas (Planas) of Athens, in a section dealing with the = Church of=20 Greece. Secondly, he discusses in the new edition the = atrocities=20 committed by the Croatian Ustashe against the = Serbian=20 people during the Second World War, which were not even = mentioned in=20 the original. Thirdly, he rightly places St.=20 Nicodemos the Hagiorite in the broader context of the=20 Kollyvades Fathers, which he failed to do in the = earlier=20 version. Also noteworthy, despite the decidedly sketchy = treatment of=20 the Old Calendarist movement in both editions, is the fact = that His=20 Grace is unfair neither to the Old Calendarists nor to the = ROCA.=20 Nowhere does he call us "schismatics" or "heretics"; nor = does he=20 claim, as does the Patriarchate to which he belongs, that we = are=20 un-Baptized and wholly outside the Orthodox Church. Indeed, = in this=20 new edition, he commends the ROCA for "preserving with = loving=20 faithfulness the ascetic, monastic and liturgical traditions = of=20 Orthodox Russia," a traditional spirituality "of which = western=20 Orthodoxy stands greatly in need" (1993, p. 177).

Having said all of this, we should make it clear that our = concern=20 here is to point out, with an acknowledgement of these = positive=20 points, the various flaws in Bishop Kallistos=E2=80=99 = exposition of=20 Orthodox history and doctrine that have gradually become = more=20 pronounced over the years since he first published this = book. These=20 flaws in many instances parallel his change in = ecclesiastical=20 allegiance. They are, in any case, serious enough to warrant = extended commentary, especially in view of the great = popularity of=20 this undeniably useful book.

Part I: History

Methodological flaws. It is certainly an = unenviable task=20 for anyone to attempt to convey the astonishingly rich and=20 fascinating history of the entire Orthodox Church, = throughout the=20 two millennia of Her existence, in so short a space as the = author=20 has allowed himself. In general, Bishop Kallistos does a = good job of=20 recounting the development of Orthodoxy over the centuries, = and=20 there is no doubt as to the breadth of his reading. What is=20 questionable, however, is the overall perspective from which = he=20 views the history of the Church. Like the present reviewer, = he is a=20 Westerner and a convert to Orthodoxy; as such, he still = carries with=20 him some baggage from his former confession. One does not = gain the=20 impression from reading the first part of this work that His = Grace=20 really believes that Divine Providence is the central = guiding=20 principle in the historical unfolding of the Orthodox = Church.=20 Indeed, at times he is content merely to repeat the = hackneyed and=20 jaundiced assessments of the Christian East so typical of = Western=20 Church histories and Patrologies. One would expect an = Orthodox=20 scholar to view events, persons, and controversies through = the prism=20 of the consensus Patrum, which always has primacy = in=20 Orthodox life and thought.

The =C5=92cumenical Synods. His Grace introduces = his=20 discussion of the "General Councils" (more precisely, the=20 "=C5=92cumenical Synods") with the popular=E2=80=94though = erroneous=E2=80=94idea that the=20 Synods "defined once and for all the = Church=E2=80=99s=20 teaching upon the fundamental teachings of the Christian = faith"=20 (emphasis mine); in fact, to paraphrase Father=20 Georges Florovsky, that eminent theological thinker of = our era,=20 they simply defended what the Church had always = known to be=20 the truth. Bishop Kallistos does qualify this unfortunate=20 terminological lapse with his assertion that the Synods set = out to=20 exclude false ways of speaking and thinking about the = mystery of=20 faith and sought, by means of their various "definitions" = (that is,=20 "horoi"; better, albeit inadequately, rendered as=20 "decrees") to draw a fence around this mystery. However, = having=20 extricated himself from this particular theological pitfall, = he goes=20 on to present a typically Western assessment of St. = Athanasios the=20 Great and the Cappadocian Fathers, according to which the = former=20 emphasized the "unity of God" and the latter His = "threeness." Such a=20 contrast is not inherently mistaken, as long as it is not = pressed so=20 far as to imply that St. Athanasios did not appreciate the=20 "threeness" of God or that the Cappadocians did not make due = allowance for His "oneness." This difference of emphasis has = more to=20 do with the different heresies that both were combatting, = than it=20 does with any lopsidedness in their respective theologies. = One=20 should be extremely cautious about posing contrasts of this = kind,=20 which all too easily contribute to the misperception that = the=20 Fathers were somehow at odds with each other, = rather than=20 members of an harmonious chorus.

An un-Orthodox view of the Papacy. In the = ensuing pages,=20 Bishop Kallistos makes two careless statements, one about = the=20 special place that Orthodox supposedly ascribe to the Pope = of Rome,=20 and the other concerning the terminological differences = between Monophysites<= /A>=20 and "Chalcedonians" (i.e., Orthodox) in the area of = Christology. We shall treat subsequently of both of these = points.=20 For the time being, however, we must take His Grace to task = for a=20 clearly misleading formulation of Papal primacy. He = writes=20 that: "Orthodox believe that among the five Patriarchs a = special=20 place belongs to the Pope" (1963, p. 35; 1993, p. 27). Do we = believe=20 this now? Except for some fanatical ecumenists, most=20 certainly not. What he should have said is = that in the=20 first millennium, the East was prepared to accord some kind = of=20 primacy of honor, as he himself concedes = later in=20 the same paragraph, to the Patriarch of Rome=E2=80=94though = not exclusively=20 so, given the position of honor also accorded to = Constantinople and=20 the Mother Church of Jerusalem. Whatever this primacy may = have been=20 in the minds of the ancient Bishops, it is now a dead = letter; so,=20 indeed, is Rome=E2=80=99s very claim to Apostolic = Succession. His Grace also=20 suggests that we, as Orthodox, grant that the "Holy and = Apostolic=20 See" has "the right (under certain conditions) to hear = appeals from=20 all parts of Christendom" (ibid.). When it was = still=20 Orthodox in its confession of the Faith, the Roman Papacy = may=20 have played some such r=C3=B4le. However, since it = lapsed into=20 heresy, this limited spiritual = prerogative=E2=80=94whatever it may=20 have been=E2=80=94has become utterly null and void.

Canards about St. Cyril of Alexandria. It is = good to see=20 that in the 1993 edition, the earlier error concerning the = supposed=20 iconoclastic activities of St. Epiphanios has been deleted. = There is=20 no basis to the allegation that he tore down a curtain with = the=20 figure of Christ depicted on it. Both the Iconodules and the = Fathers=20 of the Seventh =C5=92cumenical Synod regarded this and other = similar=20 stories as wholly spurious. However, Bishop Kallistos fails = to=20 exonerate St. Cyril of Alexandria of the fatuous charge = that, in his=20 struggle against Nestorios, he "bribed the Court heavily and = terrorized the city of Ephesus with a private army of monks" = (1963,=20 p. 44; 1993, p. 36). There is not a shred of evidence to = support=20 either claim, and an Orthodox believer should not give = credence to=20 such blasphemous nonsense. Readers interested in the truth = about St.=20 Cyril should consult a superb book by John McGuckin, St. = Cyril=20 of Alexandria: The Christological Controversy = (Leiden:=20 E.J. Brill, 1994). Incidentally, Bishop Kallistos also = ascribes far=20 more importance to the Tome of St. Leo the Great at = the=20 Fourth =C5=92cumenical Synod than it actually had. The = Fathers of=20 Chalcedon certainly accepted it as an Orthodox text, but = only after=20 carefully weighing it against the writings of St. Cyril. It = took on=20 no independent authority.

A revisionist reading of 1204. In the section of = his=20 book dealing with the breach in relations between East and = West, His=20 Grace is far more explicit in the original edition with = regard to=20 the outrages committed in the sack of Constantinople by the = soldiers=20 of the Fourth Crusade, in 1204. While not denying in the = revised=20 version that there were "three appalling days of pillage" = (1963, p.=20 69; 1993, p. 60), it is noticeable that he now omits any = reference=20 to "the wanton and systematic sacrilege of the Crusaders" = (1963, p.=20 69) or to the deep disgust that the Byzantines felt towards = the=20 marauders when they saw them placing prostitutes on the = Patriarch=E2=80=99s=20 throne in Hagia Sophia. As he ponders in the original, "Can = we=20 wonder if the Greeks after 1204 also looked on the Latins as = profani?" (p. 69), an allusion to the insulting = lines sung=20 by the Crusaders as they carried off their booty,=20 "Constantinopolitana, civitas diu profana" = ("City=20 of Constantinople, so long ungodly"). Since we cannot read = the=20 author=E2=80=99s mind, we do not know why he chose to omit = these points in=20 the new edition, which certainly would not have lengthened = it=20 appreciably. Nonetheless, we may surmise that he wished to = avoid=20 causing offense to non-Orthodox readers, perhaps with the = thought=20 that such unpleasant recollections might = not serve=20 the cause of rapprochement between the Orthodox and = Roman=20 Catholics. But would this cause not, in the end, be = better=20 served by an honest admission of past injustices?

Does the East need the West? At the end of this = section,=20 His Grace observes that both the Orthodox East and the Roman = Catholic West have been grievously impoverished by the rift = between=20 these Christian traditions, adding the qualifier, "on the = human=20 level." Then, in both editions, he concludes: "The Greek = east and=20 the Latin west needed and still need one another. For both = parties=20 the great schism has proved a great tragedy." This is a = wholly=20 un-Orthodox way of looking at the Great Schism. From an = Orthodox=20 point of view, the Schism was not only a tragedy, but also = an act of=20 Divine Providence that protected the Eastern Church from = infection=20 by the bacterium of Latin heresy. And its tragic = dimensions=20 are to be found in the loss of human souls, many of whom = were=20 innocent victims of the heresies promoted by the Popes and = their=20 toadies. The loss was clearly Rome=E2=80=99s, not = ours. We may=20 reasonably ask, "Why do we still have need of the Latin = west?" If it=20 is for numbers, then this is neither here nor there, since = the=20 Church is true, no matter how few or many Her members. If, = on the=20 other hand, it is to be argued that the Latins are more = proficient=20 in administration and learning, then we will grant that they = score=20 highly in both of these areas. More efficient management of = human=20 and financial resources would certainly do the Orthodox = Churches no=20 harm; nor is there any doubt that we, as Orthodox, can = benefit from=20 good scholarship, be it Protestant or Catholic. But these = are issues=20 peripheral to correct belief and the true Faith. We should = also=20 observe that the Eastern Patriarchates were not without men = of=20 learning during the period following the Schism. Patriarch = Theodore=20 (Balsamon) of Antioch, St. Gregory Palamas, and Hieromonk = Matthew=20 (Blastaris), among others, immediately come to mind. And one = can=20 hardly fault the Orthodox Church, under the boot of the = Turkish=20 invaders, Uniatism, and then Communism, for lacking = organizational=20 precision; it was too taken with the things of simple = survival.

A reappraisal of the Unia. There is nothing=20 objectionable in the chapter in Bishop Kallistos=E2=80=99 = book that deals=20 with the conversion of the Slavs, and most of what the = author=20 relates about the Church under Islam is quite satisfactory. = When it=20 comes to the Unia, however, the original edition is = definitely=20 superior to the new edition, and it is here that Bishop = Kallistos=20 shows the extent to which he has been influenced by = political=20 ecumenism and, in particular, by his close contact with Ukrain= ian=20 Uniates and other Eastern-rite Catholics. It is perhaps = not=20 accidental that he is on the editorial board of The = Eastern=20 Churches Journal, a Uniate periodical with a decidedly=20 ecumenist orientation. We do not of course suggest that His = Grace is=20 betraying Orthodoxy by serving in this capacity; his = decision to be=20 involved with such a publication may be purely academic.=20 Nonetheless, as Bishop Angelos of Avlona argues in his = recent book,=20 Ecumenism: A Movement for Union or a  Syncretistic = Heresy?,=20 it is extremely hazardous for those whose faith is not = so=20 strong to participate in ecumenical activities. Even a = theologian of=20 the stature of Father Georges Florovsky was in some ways = adversely=20 affected by his admittedly heavy involvement in the = ecumenical=20 movement, a fact that he came to regret towards the end of = his life.=20 Bishop Kallistos would do well to ask himself, therefore, = whether=20 participation in ecumenical discussions is altogether = innocent.

In any case, His Grace evidently felt it necessary to = alter his=20 forthright comments on the Unia in the original edition, = either=20 because he did not want to offend his Uniate friends or = because he=20 has come to believe that their version of events in late=20 sixteenth-century Ukraine is more accurate. Let us see how = the=20 accounts of the Unia differ in the two editions. According = to the=20 first edition, by the final decades of the sixteenth = century,=20 Ukraine was ruled by the Roman Catholic kings of Poland and=20 Lithuania, who made all Episcopal appointments for their = Orthodox=20 subjects, although the latter came under the jurisdiction of = the=20 =C5=92cumenical Patriarchate. Such Bishops "were usually = courtiers wholly=20 lacking in spiritual qualities and incapable of providing = any=20 inspiring leadership" (1963, p. 104).

The Jesuits, indeed, undertook secret negotiations with = these=20 courtier-Bishops=E2=80=94the nominees, as His Grace = emphasizes, of a=20 Catholic monarch=E2=80=94, who were more than willing to = co=C3=B6perate with the=20 machinations of the Order. In 1596, at the Council of = Brest-Litovsk,=20 the Unia was accepted by six out of the eight Bishops, = including=20 Metropolitan Michael (Ragoza) of Kiev. Thus did the "Uniate" = church=20 come into existence. There was certainly no popular support = for such=20 a contrived union. To be sure, a significant number of = nobles, and=20 the majority of the lower clergy and the laity, walled=20 themselves off in resistance from their temporizing = Prelates,=20 forming "Brotherhoods" for the preservation of Orthodoxy. = These were=20 courageous moves, and all the more so because Orthodoxy was = now=20 effectively illegal in Poland-Lithuania, and those who = remained=20 faithful to the Church, Bishop Kallistos acknowledges, were=20 "severely persecuted" (p. 105). Monasteries and Churches = were seized=20 by the authorities and handed over to the Uniates, and in = some cases=20 even to Jewish usurers, who would extort fees from the = Orthodox for=20 the celebration of the Mysteries. His Grace observes that: = "The tale=20 of the Uniate movement in Poland makes sorrowful reading: = the=20 Jesuits began by using deceit, and ended by resorting to = violence"=20 (ibid.).

Bishop Kallistos devotes, in total, three whole pages to = the Unia=20 in the original edition of his book, though for some reason = he=20 completely glosses over the brutal treatment meted out to = the pious=20 Faithful by that murderous apostate from Orthodoxy, Josaph= at=20 Kuntzevitch, canonized by the Roman Catholic Church in = 1867 as a=20 "Hieromartyr" and extolled by Pope John Paul II as a "noble=20 personality." This vicious pervert and monstrous persecutor = of=20 Orthodox Christians, ludicrously considered by Uniate = theologians to=20 have been a devout man of prayer and=E2=80=94incredibly = enough=E2=80=94even a=20 "Hesychast," epitomizes the chicanery and vile foundations = of=20 Uniatism which His Grace otherwise, in his first edition, = paints for=20 the un-Christian deception that it was: a violent and = perverse=20 movement which led countless pious Orthodox Christians into = the=20 heresy of Papism.

By 1993, however, Bishop Kallistos=E2=80=99 attitude = towards the Unia had=20 evidently softened somewhat. His earlier account may be = incomplete,=20 but the revised version is truly a capitulation to Roman = Catholic=20 propaganda. The courtiers from among whom the Polish kings = selected=20 their Episcopal appointees for the Uniates are now only = "sometimes"=20 lacking in spiritual qualities. No mention whatsoever = is=20 made of the underhanded tactics employed by the Jesuits. = Instead,=20 His Grace claims that "...a Romeward movement developed = among the=20 eastern Christians of the Ukraine towards the end of the = sixteenth=20 century" (1993, p. 95). He cites no evidence for this = alleged=20 "Romeward movement," nor does he offer any explanation for = it. Was=20 this a case of "Papism by popular demand"? How are we to = account for=20 such a trend, and among which sectors of the populace did it = manifest itself? Such a clearly artless portrayal of events = renders=20 the Unia far more benign than it was made out to be in the = original=20 edition. The author does admit that the Orthodox experienced = severe=20 repression from the Catholic authorities, but gives no = details of=20 this repression. As we saw in the earlier and accurate = account,=20 Orthodoxy in Poland-Lithuania was not so much repressed as=20 outlawed; and worse yet, numerous Orthodox = Christians=20 suffered martyrdom for their adherence to Holy Tradition. It = is sad=20 that someone of His Grace=E2=80=99s intelligence should seek = to rewrite=20 history in this way, and thereby defile the memory of these = heroic=20 strugglers for the Faith who died fighting the Unia. = Moreover, in=20 his omission of the complicity of Jewish usurers in the = persecution=20 of the Orthodox, we can see the inroads now being made in = the=20 Orthodox Church by the cancer of "political correctness." In = a=20 similar vein, Chapter 11, entitled "God and Man" in the = first=20 edition, is now called "God and Humankind," presumably in an = effort=20 to avoid upsetting feminists by "gender-specific" (read: = "literate")=20 language.

(For an Orthodox assessment of the Unia and a = counterbalance to=20 Bishop Kallistos=E2=80=99 revised treatment of the movement, = see the=20 excellent   scholarly article by Deacon Father Herman=20 Ivanov-Treenadzaty, "The=20 Vatican and Russia," Orthodox Life, Vol. XL, = No. 2=20 [March-April 1990], pp. 8-24.*)

Ecumenical worship in the Levant. In both = editions of=20 his book, Bishop Kallistos juxtaposes the enmity provoked by = the=20 Unia in Eastern Europe with the "friendly relations" that = obtained=20 between Orthodox and Roman Catholics in the Levant, during = the same=20 period. He presents an idyllic picture of Greeks and Latins = sharing=20 in each other=E2=80=99s worship (a foretaste of = today=E2=80=99s ecumenical=20 services?), particularly in the Greek islands under Venetian = rule=E2=80=94such as Kerkyra (Corfu): "[W]e even read of = Roman Catholic=20 processions of the Blessed Sacrament, which the Orthodox = clergy=20 attended in force, wearing full vestments, with candles and = banners"=20 (1963, p. 108; 1993, p. 98). There is no hint in this = account that=20 such inter-Christian worship was uncanonical and illicit = from an=20 Orthodox perspective, though this is precisely the = perspective that=20 an Orthodox historian should provide. Simply to report such=20 canonical infractions without any commentary is thoroughly=20 irresponsible, especially when, as His Grace perfectly well = knows,=20 these and other deviations on the part of the Orthodox = inhabitants=20 of Kerkyra were flatly condemned by sober Orthodox = clergymen. Let us=20 cite, for example, a well-known document dating from the = middle of=20 the sixteenth century, entitled "Ta sphalmata kai = aitiamata ton=20 Kerkyraion egoun Koryphiaton di ha autous = apostrephometha"=20 ["The Errors and Faults of the Corcyreans or Corfiotes, on = Account=20 of Which We Abhor Them"], written on Mt. Athos. There is, I = might=20 note, a critical edition of this very text in a book on St. = Maximos=20 the Greek by E. Denisoff, Maxime le Grec et = L=E2=80=99Occient=20 (Paris: Descle de Brouwer, 1943; pp. 440-444), to which = Bishop=20 Kallistos refers later on in his book. He could not, then, = have been=20 ignorant of this and other such condemnations of the = violations of=20 Orthodox collaborators with their Venetian conquerors.

Springtime on the Holy Mountain? The three = chapters in=20 the original edition dealing with the twentieth century were = obviously greatly in need of updating, so as to reflect the=20 political and social changes that have taken place in recent = years=E2=80=94and above all, the demise of Communism. What = His Grace says=20 about the Greek Patriarchates=E2=80=94and among these we = include that of=20 Antioch which, though Arabic in terms of its ethnicity, can = be=20 regarded as Greek, insofar as it follows Greek liturgical=20 practice=E2=80=94is generally accurate. His views of Mt. = Athos are another=20 matter. The pessimism which the author expressed about the = Holy=20 Mountain in the original edition has now given way to an = optimism=20 based on the observation that, since the 1970s, Mount Athos = has=20 experienced a "springtime," or a new lease on life. There is = no=20 denying, of course, that many of the monasteries which = seemed to be=20 in imminent danger of dying out in the early 1960s, = inhabited, as=20 they mostly were, by only a few elderly monks, have been=20 significantly revitalized by such Abbots as Ephraim of = Philotheou,=20 Basil of Iveron, and George of Gregoriou; nor can one deny = that=20 these spiritual Fathers have succeeded in attracting large = numbers=20 of young and well-educated monks.

However, not all on the Holy Mountain is in order. The = forcible=20 expulsion, in 1992, of a small community of monks affiliated = with=20 the ROCA, who refused, on grounds of conscience and their = opposition=20 to Constantinople=E2=80=99s Faith-compromising ecumenism, to = commemorate the=20 =C5=92cumenical Patriarch casts a shadow over this = "springtime," as does=20 the terrible fire that broke out not long before. This fire = raged=20 out of control for several days, despite the best efforts of = monks=20 and fire fighters. Litanies and supplications were of no = avail in=20 extinguishing the blaze, as they had been in the past, in = similar=20 circumstances. Curiously enough, there was rain everywhere = on the=20 peninsula, but not over the fire itself. Some of the older = monks saw=20 the working of Providence in this event, suggesting that it = may have=20 been a forewarning of worse calamities in the future (see = An=20 Athonite Gerontikon [Kouphalia, Greece: Publications of = the=20 Holy Monastery of St. Gregory Palamas, 1997], pp. 267-268). = There=20 are those who see these fires as a Divine chastisement for = the=20 capitulation of certain Athonite Fathers to the policies of=20 Patriarch Bartholomew, whose Enthronement as =C5=92cumenical = Patriarch,=20 in 1991, a large number of them attended.

The Monastery of New Valamo. Perhaps Bishop = Kallistos=20 was not wholly aware of all of the issues involved, but, = much to his=20 credit, he vigorously protested the expulsion from Mt. Athos = of the=20 ROCA-oriented community mentioned above. We may, then, grant = that=20 his view of the present state of affairs on Mt. Athos is not = without=20 its objective dimensions. But unless His Grace is either = very na=C3=AFve=20 or simply indulging in extreme irony, it is hard to believe = that he=20 could make the following statement, as he does in the = revised=20 edition of his book, about the Church of Finland with a = straight=20 face: "The traditions of Valamo monastery are continued = today by the=20 Monastery of New Valamo at Hein=C3=A4vesi in central = Finland" (1993, p.=20 133). In an interview two years ago with a major daily = newspaper in=20 Sweden, one of the monks of New Valamo spoke with great = enthusiasm=20 about his plans to build a center at the monastery for the=20 HIV-positive and those afflicted with AIDS. He also admitted = that=20 New Valamo is not known for its asceticism, but said, in = defense of=20 this deficit, that it was a conscious choice of the = community and=20 has yielded "only good results." He went on to say that Old = Valaam=20 (or Valamo) Monastery, now in Russia, has little to do with = its=20 Finnish counterpart (see Orthodox Tradition, Vol. = XIV, No.=20 1, pp. 46-47). Since Old Valamo was renowned for its strict=20 spiritual and moral standards and, over the centuries of its = existence, produced hundreds of ascetic strugglers, many of = them=20 Saints of the Church, it is patently obvious that its = traditions are=20 not being upheld by New Valamo, which also regularly hosts=20 ecumenical consultations.

Patriarch Parthenios of Alexandria. In the next = section,=20 on the Patriarchate of Alexandria, Bishop Kallistos makes = the=20 astonishing statement that the late Patriarch Parthenios III = was=20 "intellectually one of the more adventurous of Orthodox = Church=20 leaders," who even expressed himself as being "in favour of = the=20 ordination of women priests" (ibid.). "Adventurous" = is=20 certainly one way of describing a Hierarch who went so far = as to=20 say, in an interview in 1989 with a German radio station, = that he=20 considered Mohammed to be "an Apostle, a man of God," and = then went=20 on to assert that anyone who does not recognize Buddhism and = other=20 non-Christian religions as genuine paths to God sins against = God=20 (see Orthodoxos Typos, No. 854, October 6, 1989). = In saner=20 times, any Bishop who uttered such blasphemies would have = been=20 synodally condemned as a heretic, removed from office, = and=20 sent to a monastery to live out the remainder of his life in = repentance. The present Patriarch, Peter VII, is still more=20 "adventurous," complaining that his predecessor was too=20 conservative; Peter advocated, indeed, in his enthronement = address,=20 that the Orthodox Church intensify Her involvement in = interfaith=20 dialogue (i.e., dialogue with non-Christians).

Orthodoxy under the Communist Yoke. In both = editions of=20 this book, the chapter dealing with Orthodoxy behind what = was the=20 "Iron Curtain" is accurate and judicious, on the whole. The = original=20 goes into greater detail regarding Patriarch = Tikhon=E2=80=99s condemnation=20 of the Russian Bolsheviks and the infamous declaration of=20 Metropolitan Sergius, "Deputy Locum Tenens" to the=20 Patriarch, to the effect that the "joys and successes" of = the Soviet=20 Union were the joys and successes of the Russian Church. It = also=20 contained more details about the rejection of Sergianism by = the=20 overwhelming majority of the Russian Hierarchy, among whom = were the=20 Holy New=20 Martyrs Cyril of Kazan, Peter of Krutitsa, and = Agathangel of=20 Yaroslavl. Some of this information is contained in the 1993 = edition; but the new chapter is marked by a spirit of = revisionism.=20 In the original, His Grace states that Metropolitan Peter = was "chief=20 among the opponents of the 1927 declaration" and that, to = the end of=20 his life, he refused to accept the Sergianist capitulation = to the=20 Soviets, advising Metropolitan Sergius to resign if he = lacked the=20 strength to protect the Church (1963, p. 163). By contrast, = in the=20 revised edition, we read that "[i]t was rumored that even = the=20 Patriarchal locum tenens, Metropolitan = Peter, was=20 opposed to the 1927 declaration, but it is impossible to be = sure of=20 this" (1993, p. 154). On what basis does His Grace make such = a=20 claim? What new evidence uncovered in the last thirty years = has led=20 him to change his mind so drastically? We may at least be = thankful=20 that he does not slander the ROCA, which bases its rightful=20 opposition to the Sergianist legacy in Russia at least = partly on the=20 witness of Metropolitan Peter; and, reading between the = lines, we=20 can be fairly certain that Bishop Kallistos still does not = believe=20 that Sergius=E2=80=99 compromise with the Soviet tyranny was = justified.=20 Indeed, commenting on the relative freedom extended to the = Church by=20 Stalin after the Second World War, he notes that "...[w]hat = saved=20 the Church was not the leadership of Sergius, but an = historical=20 accident=E2=80=94the war=E2=80=94and also, more = fundamentally, the faithful=20 endurance of the believing Russian people" (1993, p. 156).=20 Nevertheless, he should have been altogether more forthright = in=20 condemning the demonic notion that Sergius "saved" the = Church by=20 taking upon himself the sin of lying, or, as the courageous=20 dissident Zoya Krakhmalnikova terms it, "the anti-Christian, = anti-Church myth about the salvation of the Church by a = political=20 compromise" ("Christian Reading=E2=80=94Nadezhda: = Hope for the=20 World," The Orthodox Word, Vol. XXIV, Nos. 5-6 = [142-143]=20 [September-December 1988], p. 305).

Orthodoxy in Europe. Chapter 9, which deals with = the=20 Orthodox presence and missionary endeavors in the = "diaspora,"=20 concludes the first part of The Orthodox Church. = Bishop=20 Kallistos has obviously tried to bring the corresponding = chapter in=20 the original edition up to date, and in this respect he is = largely=20 successful. We will make only two observations on this = chapter.=20 First, in discussing the renowned Monastery of St. John the = Baptist=20 in Tolleshunt Knights, Essex, he mentions that it is a mixed = community of men and women. It may well be that there were = no nuns=20 living there when the book was first written, but it is = certainly=20 strange that he should cite this information in the new = edition=20 without any comment about the irregularity of such = a=20 situation. There were, admittedly, some "double monasteries" = in=20 certain places in the early Christian centuries, but they = were soon=20 phased out, when it became clear to discerning monastic = leaders that=20 they had the potential for giving rise to not a few = problems. To the=20 best of our knowledge, the monastery in Essex has never = experienced=20 a scandal. Let us hope that this continues to be the case. = However,=20 in our perverted generation, such spiritual experimentation = is=20 unwise and some mention should have been made of this fact = by Bishop=20 Kallistos in this chapter.

His Grace also refers to the figure of Archimandrite Lev=20 (Gillet), better known as "A Monk of the Eastern Church." = Without=20 denying his significant literary contribution to Orthodoxy = in this=20 century, we must point out that Father Lev was never, = strictly=20 speaking, Orthodox, except in name. Metropolitan Evlogy of = Paris, a=20 notorious modernist and ecumenist, received him into = Orthodoxy in a=20 most unusual way: by concelebration=E2=80=94no vesting, no = renunciation of=20 heresies, no Chrismation: nothing. Moreover, one need read = only a=20 few of his writings to realize that Father Lev never truly = converted=20 to Orthodoxy. Throughout his life, he considered himself to = belong=20 to both the Orthodox Church and the Roman Catholic Church, = in some=20 mysterious way=E2=80=94although at times he would say that = "the light shines=20 brighter in the Eastern Church." We do not wish to condemn = Father=20 Lev, who by all accounts lived a life of great poverty and=20 simplicity and who was a sympathetic spiritual Father to = many=20 people; nor do we in any way impugn the uprightness of his=20 intentions. However, we feel it necessary to indicate "the = source of=20 the profound and extensive errors in [the] theological = outlook" of a=20 man who was, quite manifestly, "neither Orthodox in his = ecclesiology=20 nor traditional in his personal spiritual life" ("Questions = and=20 Comments from Readers," Orthodox Tradition, Vol. = XIII, No.=20 1 [1996], p. 31). Bishop Kallistos might have shown similar=20 objectivity here.

Part II: Faith and Worship

A creative approach to Tradition. The chapter on = Holy=20 Tradition, in that portion of Bishop Kallistos=E2=80=99 book = dedicated to=20 faith and worship, is good; and there is not much in it that = would=20 mislead the average reader. However, as is often the case = with this=20 work, we find dubious statements nestled in the midst of = otherwise=20 irreproachable presentations of a particular topic. The = following=20 paragraph is a case in point. In the original edition, His = Grace=20 asserts that "[t]rue Orthodox fidelity to the past must = always be a=20 creative fidelity." We cannot rest content with a = parrot-like=20 repetition of traditional formulae, he argues; we=20 must see Tradition " from within," that is, by = entering=20 into its inner spirit. Tradition is "a life, a personal = encounter=20 with Christ in the Holy Spirit"; it "lives in the Church, it = is the=20 life of the Holy Spirit in the Church" (1963, p. 206). In = other=20 words, Tradition is far from a mere handing-on of = propositions; in=20 order to understand it, we must experience it or appropriate = it=20 personally. Now, granting that there is much good here, what = is=20 meant by "creative" fidelity? If the idea is that we must = experience=20 Tradition for ourselves and make it our own, then we have no = argument with this notion. But one could read this as a=20 justification for innovation or "doing your own thing." And = this is=20 assuredly not an Orthodox idea. What does Bishop Kallistos = mean?

To answer this question, we need only turn to the revised = edition=20 of his book, where what he has in mind becomes much clearer. = His=20 Grace now maintains that we must not only see Tradition from = within,=20 but must also "re-experience the meaning of Tradition in a = manner=20 that is exploratory, courageous, and full of imaginative = creativity"=20 (1993, p. 198). In a sense he is right. After all, is it not = the=20 case that we, as Old Calendarists, have in recent years = articulated=20 an=20 ecclesiology of resistance and = "walling-off,"=20 in response to the calendar change and to participation by = the=20 Orthodox in the ecumenical movement? We have re-experienced = the=20 meaning of Tradition by applying the writings of the Fathers = to our=20 contemporary situation. This ecclesiology, however, is based = strictly on the presupposition that we are "following = the=20 Holy Fathers," the only formula which properly = expresses how we, as Orthodox, understand ourselves. We = would never=20 characterize our ecclesiology as "exploratory," = "courageous," or=20 "imaginative." Such words as these are fraught with peril, = since=20 they convey the impression of one feeling his way in = uncharted=20 terrain or striking out in some novel direction. Moreover, = the=20 Fathers ubiquitously and flatly discourage any use of the = faculty of=20 imagination in theology or spiritual life, on the grounds = that it=20 tends to lead people to spiritual delusion.

As for courage, it is obviously a quality necessary for = one who=20 wishes to say something true but unpopular. For example, = given the=20 intolerance of political ecumenism in our day, it takes no = little=20 courage to state openly that the heterodox have no Grace in = their=20 sacraments. But to assert, as the late Patriarch Parthenios=20 apparently did, that the Orthodox Church should Ordain women = to the=20 Priesthood, or, as Patriarch Ignatios IV of Antioch did in = public,=20 that "[w]e are all [viz., Orthodox and heterodox] = members=20 of Christ, a single and unique body, a single and unique = =E2=80=98new=20 creation,=E2=80=99 since our common baptism has freed us = from death"=E2=80=94and=20 these are but two examples of the now innumerable impieties = uttered=20 by ecumenists and modernists=E2=80=94, is to display an = attitude of sheer=20 recklessness and audacity. It is to speak of Tradition in a = cowardly=20 way and to deviate from true confession. These are the very=20 Hierarchs who give expression to Bishop Kallistos=E2=80=99 = ideas and who=20 would tell us that they are pursuing a course of imaginative = exploration with courage.

There are two other points in this chapter that require = some=20 comment. In common with many other contemporary theologians, = His=20 Grace posits a distinction between "Tradition" and=20 "traditions," that is, between "the one Tradition, = the=20 essential [or fundamental] Christian message" and "the many=20 traditions which the past has handed down" and which "are = human and=20 accidental=E2=80=94pious opinions or worse" (1963, p. 205; = 1993, p. 197).=20 Aside from the fact that this distinction is not to be found = in the=20 Fathers, as Constantine Cavarnos has confirmed (see his = New=20 Library, Vol. I [Belmont, MA: Institute for = Byzantine=20 and Modern Greek Studies, 1989], pp. 137-138), it would be = better to=20 characterize "traditions" as "customs," which in some cases = are not=20 only at variance with genuine Tradition, but should also be=20 eradicated. For example, Metropolitan Augoustinos of = Florina, the=20 most conservative Bishop in the Church of Greece, has = bluntly=20 condemned the custom, or rather superstition, observed in = certain=20 rural areas of not attending Church for three years after a = death=20 has occurred in the family. The habit of communing only once = or=20 twice a year is another example of a "tradition" that has = crept into=20 Church life over the past few centuries. Indeed, the=20 Kollyvades Fathers, who advocated a return = to=20 frequent communion, were regarded as dangerous innovators in = the=20 face of such unenlightened customs passing as tradition, = when in=20 fact they were simply pleading for a restoration of the = age-old=20 practice of the Church. Similarly, those who maintain that = converts=20 from heterodox churches should be received by Baptism are = now=20 branded by prominent ecumenists, such as Father=20 Thomas Hopko, as "innovators"! In other words, this = false=20 distinction has allowed innovators to dismiss valid = traditions which=20 compromise them as "traditions," when in fact any = such=20 distinction should be applied only to folk customs and=20 superstitions, not to the enduring traditions of the Church, = as=20 innovators so often do today.

This leads us to another, related issue. In both editions = of his=20 book, the author argues that, by virtue of their increased = exposure=20 to Western critical scholarship, the Orthodox are now better = able to=20 determine what is indispensable in their heritage. He also = avers, in=20 a brief discussion of the concept of "the Fathers," that = "Patristic=20 wheat needs to be distinguished from Patristic chaff" (1963, = p. 212;=20 1993, p. 204). This last remark begs the question: "Did the = Fathers=20 produce chaff?" To be sure, as His Grace points out, = individual=20 Fathers have erred. St.=20 Augustine=E2=80=99s teaching on Grace and free will is = not in harmony=20 with the consensus Patrum; nor are some of = the=20 speculations of St. Gregory of Nyssa on the = apokatastasis=20 (universal restoration). The word "chaff" = (achyrodes),=20 however, is specifically applied in sacred hymnography to = the=20 heresies of Arios (see the service to St. Nicholas of Myra, = December=20 6 [third sticheron at the Aposticha of = Vespers]).=20 We may concede that, being human, the Fathers were not = always=20 at their best. But to characterize this or that work as = "chaff"=20 is astonishing. Let us take the Fathers themselves as our = model,=20 when we find what appear to be questionable ideas in = Patristic=20 texts. St. Photios the Great had occasion, in his collection = of book=20 reviews, the Bibliotheke, to note "errors" in the = writings=20 of certain Fathers; but he did so with exemplary charity and = care.=20 How much more should we eschew heavy and irreverent = expressions. Our=20 attitude should be that of Shem and Japheth, who, out of = filial=20 love, covered the nakedness of their father, Noah, after he = had=20 become inebriated, whereas Ham went at once to tell his = brothers=20 about it (Genesis 9:18-27).

The heterodox share the same basic beliefs as the = Orthodox.=20 We are not a little surprised that His Grace blithely = assumes=20 that, with the exception of apophatic theology and the=20 essence-energies distinction, "Orthodox agree in their = doctrine of=20 God with the overwhelming majority of those who call = themselves=20 Christians" (1963, p. 218; 1993, p. 210). He goes on to = state that=20 "Monophysites and Lutherans, Nestorians and Roman Catholics, = Calvinists, Anglicans, and Orthodox: all alike worship One = God in=20 Three Persons and confess Christ as Incarnate Son of God." = In the=20 revised edition, in yet another nod to ecclesiastical = "political=20 correctness," the Monophysites<= /A>=20 are called "Non-Chalcedonians" and the Nestorians "the = Church of the=20 East." Now, in criticizing these remarks, we are not = suggesting, as=20 do some fanatics, that Calvinists and Catholics are=20 Devil-worshippers. It is only proper that we call them = Christians,=20 since they have Christ as the center of their faith. = Nonetheless,=20 there is undoubtedly a degree of oikonomia involved = in=20 designating the heterodox as Christians. To begin with, the=20 essence-energies distinction and the apophatic approach to = theology=20 which is so closely bound up with it were decisively upheld = by the=20 Synods of 1341 and 1351; therefore, they constitute = indispensable=20 elements of Holy Tradition and of our understanding of God, = true=20 Theology. "Christians" who do not accept these = teachings=20 have clearly alienated themselves from the fullness of the=20 Faith.

However, let us be more specific about each of the = churches=20 mentioned above. Roman Catholics not only reject the=20 essence-energies distinction, but have, over the course of = their=20 centuries of apostasy from the Orthodox Church, introduced a = host=20 of innovations into Christianity, chief among which are = the=20 dogmas of Papal Supremacy and Infallibility, the = Filioque,=20 Created Grace, the Immaculate Conception, and Purgatory= .=20 Anglicans and Lutherans still generally accept only the = first four=20 =C5=92cumenical Synods, and the ever-expanding Evangelical = wing of the=20 Anglican communion vehemently opposes veneration of the=20 Theotokos and the Saints and the Mystery of = Confession, to=20 name but two areas of disagreement. As for Calvinists, their = disdain=20 for holy Icons, based on a rejection of the Seventh = =C5=92cumenical=20 Synod, is notorious, as is their exaltation of preaching at = the=20 expense of the sacramental life; this is to say nothing of = their=20 denial of the threefold Apostolic Ministry of Bishops, = Priests, and=20 Deacons. This last error, being ecclesiological in nature, = is eo=20 ipso also a serious Christological deviation. = Monophysites, of=20 course, reject the last four =C5=92cumenical Synods, and = Nestorians=20 accept only the first two. Now since, as Bishop Kallistos = himself=20 admits, the fundamental concern of all the =C5=92cumenical = Synods was=20 Christological and Soteriological, obdurate refusal to = recognize=20 even one of them signifies, in and of itself, a major = departure from=20 basic Christian doctrine. What more need be = said of the=20 supposed agreement between Orthodox and heterodox = doctrines?**=20

The Filioque. We have already commented on the = political=20 correctness involved in altering the title of Chapter 11 of = his book=20 from "God and Man" to "God and Humankind." Suffice it to say = that=20 such inanities were scarcely even entertained by sober = individuals=20 when Bishop Kallistos=E2=80=99 work first saw the light of = publication in=20 the early 1960s. Given our criticisms thus far, I am pleased = to=20 report that in the second edition, this chapter, setting = aside its=20 renaming, is as good as the previous one. It is virtually = identical=20 to Chapter 11 in the first edition, save for one glaring = exception:=20 its treatment of the Filioque. As we noted = previously in=20 connection with his revisionist interpretation of the Unia, = it is=20 painfully obvious that His Grace=E2=80=99s ecumenical = activities have=20 adversely affected his Orthodoxy.

In the original edition, the author gives a very clear = general=20 account of the Filioque and the problems to which = it gives=20 rise. He emphasizes that for the Greek Fathers, the Father = is the=20 unique source or cause (arche) of the Godhead, from = Whom=20 the Son is eternally begotten and the Holy Spirit eternally=20 proceeds. Although he mentions the speculation advanced by = Gregory=20 of Cyprus, that the Spirit is eternally manifested by the = Son, he=20 does not exaggerate the difference between Gregory and St. = Photios=20 in the way that Aristides Papadakis tends to do in his = otherwise=20 fine study, Crisis in Byzantium. His Grace also = makes a=20 clear distinction between the eternal procession of = the=20 Holy Spirit from the Father alone, and His temporal = mission=20 from the Father through the Son.  He summarizes = these=20 observations with the comment that Filioquism=20 "confuses the persons, and destroys the proper balance = between=20 unity and diversity in the Godhead," stressing the "oneness" = of God=20 at the expense of His "threeness" and the essence at the = expense of=20 the Hypostases (1963, p. 222). Moreover, = because=20 the Filioque leads to a subordination of the Spirit = to the=20 Son, in Western theology, he rightly observes, the Spirit = tends to=20 fade into the background; thus, "the Church has come to be = regarded=20 too much as an institution of this world, governed in terms = of=20 earthly power and jurisdiction" (1963, p. 223). Likewise,=20 overemphasis on the unity of the Godhead has resulted in = excessive=20 centralization and Papalism.

It is evident that Bishop Kallistos has substantially = re-written=20 this section of the book, in the course of preparing the new = edition. As we said before, he is perfectly free to make = whatever=20 changes he wishes in the light of further reading and = reflection=20 over the past thirty years. However, two points need to be = borne in=20 mind. First, he is a Bishop, and as such he has a grave=20 responsibility not only to uphold, but also to teach, the = Orthodox=20 Faith. Secondly, he is a well-known scholar and lecturer = whose=20 writings command great prestige in the Orthodox = world=E2=80=94and=20 particularly among English-speaking Orthodox, who tend to = take him=20 very seriously. He should, therefore, exercise the utmost = caution in=20 presenting his views on any given topic, and not least of = all in the=20 context of a book that is likely to continue reaching a wide = audience.

Whereas in the original edition, His Grace gave a fairly=20 straightforward explanation of the Filioque and the = Orthodox objections thereto, in his new edition he leaves = the reader=20 with the impression that the Orthodox Church does not know = how to=20 deal with this issue. Using terminology reminiscent of the = Vietnam=20 War and the Cold War era, he divides Orthodox theologians = into two=20 camps: the "hawks" and the "doves." The "hawks" are those = who follow=20 such Fathers as St. Photios and St. Mark of=20 Ephesus, "in regarding the doctrine of the Double = Procession as=20 a heresy that produces a fatal distortion in the western = doctrine of=20 God as Trinity" (1993, p. 213). Vladimir Lossky is cited as = a=20 leading "hawk" in our century. By contrast, the "doves," who = apparently lack any Patristic basis for their more "lenient" = approach, do not consider the Filioque to be a = heresy,=20 although they "deplore" Rome=E2=80=99s unilateral insertion = of this phrase=20 in the Symbol of Faith. They maintain, instead, that it is a = theologoumenon, that is, a theological opinion, = which "is=20 capable of being interpreted in an Orthodox way"=20 (ibid.).

Before we go on, we should point out that words like = "hawk" and=20 "dove" have absolutely no application to matters of = theology.=20 Although Bishop Kallistos does not align himself with either = camp,=20 we may infer from his evident approval of Orthodox = participation in=20 the ecumenical movement that he regards the attitude of the = "hawks"=20 as an impediment to reconciliation between Orthodoxy and = Papism.=20 When a "dove" calls someone else a "hawk," he is usually = casting the=20 other person in a negative light. In the case of the = Filioque=20 controversy, His Grace appears to be saying that St. = Photios=20 and St. Mark were "hawks" because they were ill-disposed = towards the=20 West, just as the "hawks" who opposed unilateral nuclear = disarmament=20 during the 1970s and the 1980s were supposedly motivated by = a hatred=20 for Russia. In reality, just as these political "hawks" were = opponents of Communism, not the Russian people, so, in the = same way,=20 the Fathers were not opposed to the West per = se,=20 in resisting the Filioque, but rather to Western = church=20 leaders and theologians who obstinately preached heresy. =

Oddly enough, the "hawkish" position on the Filioque=20 issue is more or less identical to that which His Grace = presented in the original edition of his book. Perhaps he, = too, was=20 a "hawk" in his younger days, but has now become more irenic = in his=20 views. But what do the "doves" find objectionable in the = "hawkish"=20 approach? First, that "[i]t is only in this century that = Orthodox=20 writers have seen such a close link between the doctrine of = the=20 Double Procession and the doctrine of the Church" (1993, p. = 216).=20 The falsity of this assertion can be demonstrated in the = clear=20 connection drawn by St. Gregory Palamas, in his First=20 Apodictic Discourse on the Procession of the Holy = Spirit,=20 between the addition to the Symbol of Faith and the = haughtiness=20 of the Pope, a "new ecclesiological principle" which set = aside "the=20 consensus of the Fathers and the Synods as the unique[,] = authentic=20 foundation of the Church and the sole means of preserving = the=20 traditional Faith" (Archimandrite [now Metropolitan] = Amphilochije=20 Radovich, "=E2=80=98Le Filioque=E2=80=99 et L=E2=80=99nergie = Incre de la Sainte Trinit selon=20 la Doctrine de Saint Grgoire Palamas," Messager = de=20 l=E2=80=99Exarchat du Patriarchat Russe en Europe = Occidentale, Nos.=20 89-90 [1975], p. 14).

Second, that it is not absolutely true that the personal=20 principle of Divine unity, that is, the Hypostasis = of the=20 Father, was not upheld in the West, and third, that it is an = exaggeration to say that the West ends up depersonalizing = the=20 Trinity by emphasizing the unity of essence rather than the=20 diversity of Hypostases. In response to the second=20 objection, we can note that, according to St. = Photios=E2=80=99=20 Mystagogy, St. Augustine=E2=80=99s teaching on the = Double=20 Procession was erroneous. At the same time, let us admit, as = Bishop=20 Kallistos contends, that St. Augustine did not teach the=20 Filioque as a dogma. Nor did he advocate = that it=20 be added to the Symbol of Faith. Nonetheless, his thinking = in this=20 area was pivotal to the further development of this heresy, = and many=20 Westerners drew on his witness. Therefore, the "hawk-dove" = dichotomy=20 is neither useful, nor does it vindicate the Filioque,=20 except by way of overstating the true Orthodox view. We = would=20 do well simply to accept the assessment of St. Photios.

With regard to the third objection, we must admit that it = is=20 inadvisable to draw too great a contrast between the = characteristic=20 Triadological approaches of East and West, and especially = when we=20 are speaking about the Eastern and Western Fathers. His = Grace=20 rightly points out that abstract philosophical treatments of = Trinitarian theology are the result of the degenerate = scholasticism=20 that prevailed in the later medieval period, although = earlier on he=20 cited Aquinas=E2=80=94who was certainly not a degenerate = scholastic=20 theologian=E2=80=94to the effect that the inter-Trinitarian = relations=20 themselves are "Persons." Here, once more, we might bow to = the=20 consensus Patrum and observe that, seen = through=20 the prism of the canon of Orthodox dogma, Western=20 Triadology contains both wholesome and unwholesome = trends,=20 and thus fails to capture the perfection of Orthodox = confession. The=20 problem is not, as His Grace imagines, one of mere contrast, = but of=20 heterodox thought measured against the standard of the = Church, which=20 is contained within Orthodoxy.

What is most surprising in the new edition of his book is = the=20 extent to which Bishop Kallistos distances himself from his = own=20 critique of the Filioque in the original text. It = is=20 perhaps worthy of note that this book was first published = long=20 before the "official" Orthodox Churches entered into intense = dialogue with the Roman Catholics. This fact perhaps = accounts for=20 the "stricter" position set out in the first edition of=20 The Orthodox Church and the more equivocal = evaluation of the Filioque problem that we find in = the 1993=20 revision.

Before we move on to consider other problems in the new = edition=20 of the book, we must draw our readers=E2=80=99 attention to = an alteration of=20 the original that is not only startling, but which also = sheds=20 further light on the author=E2=80=99s new-found sympathy for = a "dovish"=20 attitude towards the Filioque heresy. = In=20 the course of a lucid exposition of Orthodox ecclesiology, = Bishop=20 Kallistos characterizes the Church as the image of the Holy = Trinity,=20 as the Body of Christ, and as a continuation of Pentecost. = The=20 Church is an Icon of the Trinity, he states, "reproducing on = earth=20 the mystery of unity in diversity." The coinherence=20 (perichoresis) that we see in the three = Hypostases=20 of the Trinity is mirrored by the coinherence of the = members of=20 the Church. The independent autocephalous Churches parallel = the=20 autonomous Hypostases of the Godhead, and, "just as = in the=20 Trinity the three persons are equal, so in the Church no one = bishop=20 can claim to wield an absolute power over all the rest." Up = to this=20 point, both the old and new editions are identical. In the = revised=20 edition, however, the following statement is added: "...yet, = just as=20 in the Trinity the Father enjoys preeminence as source and=20 fountainhead of the deity, so within the Church the Pope is=20 =E2=80=98first among equals=E2=80=99" (1993, pp. = 240-241 [emphasis=20 mine]). One cannot help but wonder if perhaps His Grace = neglected to read through the revised version of his book = before=20 sending it to the publisher. What Father of the Church has = ever put=20 forth such an astounding idea? This is outright Papolatry of = a kind=20 that would make all but the most hardened=20 Ultramontanists cringe with embarrassment.

The implication of this addition to the original edition = of the=20 book is that the Pope is the source of all other = bishops,=20 which, even though it may be true of the Catholic Church in = the=20 sense that the Pope is ultimately responsible for all = appointments=20 to the episcopacy, is certainly not in keeping with the = current=20 trend among contemporary Catholic theologians to view the = Papacy in=20 more collegial terms. Moreover, it is scarcely consistent = with the=20 Orthodox ecclesiology that His Grace sets forth a few pages = later,=20 according to which the Church is not = monarchical in=20 structure, but collegial, Her unity being maintained = not "from=20 without by the authority of a Supreme Pontiff," but "from = within by=20 the celebration of the Eucharist" (1993, p. 246). We will = return to=20 the subject of the Papacy near the end of this review. Let = us simply=20 say that, beyond contradicting himself with these = astonishing claims=20 about the Papacy, Bishop Kallistos clearly demonstrates for = us that,=20 whether a charge peculiar to modern times=E2=80=94and we = have argued that it=20 is not=E2=80=94or an older one, the Filioque heresy = is somehow=20 inevitably linked to questions of ecclesiology and the issue = of=20 authority and subordination in the Episcopacy.

The Immaculate Conception as a theologoumenon. = What=20 Bishop Kallistos says about the Most Holy Theotokos = in his=20 book is generally sound. However, after outlining the = Orthodox=20 objections to the Papist dogma of the Immaculate Conception, = he=20 opines that "if an Orthodox today felt impelled to believe = in the=20 Immaculate Conception, he could not be termed a heretic for = so=20 doing" (1963, p. 264; 1993, p. 260). This is a curious idea, = indeed.=20 If the Immaculate Conception is such an erroneous doctrine, = why=20 would any Orthodox Christian in his right mind want to = believe it?=20 His Grace observes that it has never been formally condemned = by the=20 Orthodox Church, and infers from this that it falls within = the=20 somewhat nebulous realm of theologoumena. We must = point=20 out, however, that this term is subject to widespread abuse = in=20 contemporary Orthodoxy. It literally means "things which are = theologized" or "things stated by theologians," that is, = opinions or=20 ideas expressed by Church Fathers which may well be true, = but are=20 not binding on the Faithful and have not been synodally = endorsed.=20 Theologoumena are not simply personal views and = they=20 certainly do not encompass manifest heresies. No Father has = ever=20 taught the Immaculate Conception, with the possible = exception of St.=20 Dimitri of Rostov; but, as we all know, St. Dimitri, like = many other=20 Russian Churchmen of his era, was heavily influenced by = Latin ideas.=20 Finally, let us note that Bishop Kallistos=E2=80=99 line of = thinking is=20 inherently flawed. We might just as well argue that because = the=20 Assembly of God Church (a Pentecostal sect) has never been=20 specifically condemned as heretical by an = Orthodox=20 Council or Synod, an individual Orthodox cannot, thereby, be = considered a heretic or an apostate for frequenting that = body=E2=80=99s=20 services or speaking in tongues. We do not, of course = consider=20 Pentecostalists to be Orthodox, notwithstanding the recent=20 "acceptance" of their baptisms by the =C5=92cumenical = Patriarchate,=20 incredible as this may seem.

The Templon and the Curtain. The three = chapters=20 in this book on Orthodox worship are well written and = informative.=20 However, in the first of these chapters Bishop Kallistos = makes some=20 imprecise statements about the Templon or = Iconostasion.=20 Like many other contemporary Orthodox scholars, he = maintains=20 that the Templon as we know it today is a fairly = recent=20 development in Orthodoxy and advocates a return to what is = alleged=20 to be the early=E2=80=94and therefore supposedly more = authentic=E2=80=94form of the=20 Templon, that is, a low screen about three or four = feet=20 high, supporting an open series of columns, surmounted by a=20 horizontal beam. It is not clear from the text in either = edition=20 whether His Grace believes that such a screen supported a = series of=20 Icons as well. Here is what he says: "Only in comparatively = recent=20 times=E2=80=94in many places not until the fifteenth or = sixteenth=20 century=E2=80=94was the space between these columns filled = up [With what?=20 Icons? =E2=80=94H.P.], and the iconostasis given = its present solid=20 form" (1963, p. 276; 1993, p. 270). If he is asserting that=20 Templa with Icons=E2=80=94and is there any other = legitimate=20 kind?=E2=80=94did not become common until just a few = centuries ago, he is=20 talking sheer nonsense. For a trenchant critique of = modernist views=20 on this subject, we refer our readers to an outstanding = article by=20 the late Leonid Ouspensky, "The Problem of the Iconostasis" = (St.=20 Vladimir=E2=80=99s Seminary Quarterly, Vol. = VIII, No. 4=20 [1964], pp. 186-218).

The author=E2=80=99s comments on the curtain which hangs = behind the=20 Beautiful Gates (not the "Holy Door," as he inappropriately = calls=20 it) are also rather lacking: "During services, at particular = moments=20 the gates are sometimes open, sometimes closed and the = curtain=20 drawn." This remark is not wrong, but he could easily be = more=20 specific. Indeed, there is nothing at all mysterious about = the r=C3=B4le=20 of the curtain in Orthodox worship. At the Divine Liturgy, = for=20 example, according to the most common rubrics, it is opened = while=20 the celebrants take Kairon and is not closed until = after=20 the Cheroubikon. It is opened again before the = Symbol of=20 Faith and closed while the clergy commune. After they have = communed,=20 it is opened once more, and then closed at the end of the = Liturgy.=20 That is all there is to it. His Grace remarks that many = Greek=20 churches no longer close the gates or draw the curtain, and = that=20 some have gone so far as to remove the gates and the curtain = altogether; but he observes that this is not correct, and = that only=20 the curtain need be removed. Of course, neither = the=20 gates nor the curtain should be removed, and the = curtain should=20 be opened and closed as indicated above. To do otherwise is = an=20 ill-advised innovation and an offense against piety. If = anyone is=20 inclined to believe that Bishop Kallistos is right in what = he says=20 about the Templon and its curtain, he need only = view some=20 of the more egregious examples of modernist Church = architecture in=20 the USA, such as the new Chapel at St. Vladimir=E2=80=99s = Seminary in=20 Crestwood, New York or the (New Calendar) Greek Church of = the=20 Annunciation in Madison, Wisconsin (designed by Frank Lloyd = Wright,=20 incidentally). He will immediately understand, seeing these = virtual=20 copies of Roman Catholic and Protestant churches, why we Old = Calendarists have preserved the traditional form of the=20 Templon.

Sacraments and "Sacramentals." In both editions = of=20 The Orthodox Church, Bishop Kallistos has a = tendency to=20 employ Western terminology to an almost inexcusable degree. = Thus,=20 even in the new edition, in which he supplies the correct = names of=20 all the major Orthodox Feasts, he persists in calling the = Feast of=20 Pascha "Easter," never so much as mentioning that the term = "Pascha"=20 has a theological significance, in the Orthodox Church, = which should=20 not be over looked. Likewise, although he explains that = sacraments=20 are known as Mysteries in Orthodox usage, he consistently = refers to=20 them as sacraments; hence, the distinction between = "sacraments" and=20 "sacramentals," one foreign to Orthodox thinking.

In his introductory remarks on the Orthodox understanding = of the=20 Mysteries, His Grace writes that "while all seven are true=20 sacraments, they are not all of equal importance, but there = is a=20 certain =E2=80=98hierarchy=E2=80=99 among them," that = "[a]mong the seven, Baptism=20 and the Eucharist occupy a special position," and, citing a = phrase=20 adopted by the Romanian Orthodox-Anglican dialogue in 1935, = that=20 these two are "preeminent among the divine mysteries" (1963, = p. 282;=20 1993, p. 276). This idea is wholly un-Orthodox and without = any=20 warrant in Patristic tradition. Indeed, it is a piece of = purely=20 Anglican theology, which was doubtless adopted by the = aforementioned=20 dialogue in typically ecumenist fashion.   The Romanian = theologians involved in these dialogues should have hung = their heads=20 in shame for compromising the Orthodox Faith. While they = were thus=20 busily engaged in efforts to recognize Anglican orders, the = Romanian=20 Old Calendarists were being tortured and put to death at the = orders=20 of the notorious ex-Uniate Patriarch Miron. We offer this=20 observation in order to characterize correctly the spiritual = state=20 of the "official" Romanian Church and thus to place in = proper=20 perspective any pronouncements by Her theologians at the = time=E2=80=94which=20 should be taken cum grano salis. With regard to the = idea of=20 a "hierarchy" of Mysteries, let us observe that, at least in = traditional Orthodox practice, Confession is required before = an=20 adult is Baptized and that the Eucharist can only be = celebrated by=20 one who has been Ordained a Presbyter or Consecrated a = Bishop. Thus,=20 the Mysteries are all interrelated, as the Blessed=20 Archimandrite Justin (Popovich) of Chelije so eloquently = states in=20 his ecclesiological writings (see "The=20 Attributes of the Church," Orthodox Life, Vol. = XXXI,=20 No. 1 [January-February 1981], pp. 28-33). There is no = literal=20 hierarchy or subordination in the Church=E2=80=99s = Mysteries.

His Grace goes on to point out that the "seven = sacraments" must=20 never be isolated "from the many other actions in the Church = which=20 also possess a sacramental character, and which are = conveniently=20 termed sacramentals" (1963, p. 282; 1993, p. 276). The term=20 "sacramental" has no foundation whatsoever in Orthodox = Tradition and=20 is simply borrowed from Latin usage. Among the examples of=20 "sacramentals" that His Grace cites, monastic Tonsure and = the burial=20 of the dead are both classified by St. Dionysios the = Areopagite as=20 Mysteries, while the Blessing of waters and the Anointing of = a=20 monarch are unquestionably Mysteries in the strict sense = of the=20 term. At the end of this section, to his credit, Bishop = Kallistos asserts that the whole Christian life should be = seen as "a=20 single mystery or one great sacrament." This concluding = observation=20 renders the earlier foray into Papist mysteriology = effectively=20 meaningless.

Baptism.=20 It is good to see someone of His Grace=E2=80=99s = eminence stressing the=20 importance of triple immersion for the correct performance = of the=20 Mystery of Baptism. But in so doing, he inexplicably = observes that=20 "the priest immerses the child in the font, either plunging = it=20 entirely under the water, or at any rate pouring water = over=20 the whole of its body" (1963, p. 284; 1993, p. 277 = [emphasis=20 mine]). With this qualification he literally annuls his = earlier=20 affirmation of the necessity of triple immersion. = The=20 practice of placing the child in a font and simply pouring = water=20 over its body is called "affusion" (not = "infusion,"=20 as he puts it in the revised edition) or, as one = clergyman of=20 our acquaintance has termed it, "basting"; it does not = fulfill the=20 ancient canonical requirement of immersion, = and=20 not just a few Orthodox Fathers have condemned this = practice.

This section on Baptism, let us note, is typical of the = entire=20 book. One sentence of impeccable Orthodox doctrine is = immediately=20 followed by another which either contradicts it or waters it = down to=20 such an extent that the first sentence no longer has any = real force.=20 This approach is so prevalent in his work, that one is = tempted to=20 conclude that Bishop Kallistos either wants to have it both = ways, or=20 cannot finally decide what he actually believes. This is a = sad trait=20 in a Hierarch, who is obligated not only to know the Faith = that he=20 represents, but also to proclaim it without equivocation = of any=20 kind whatsoever.

To resume our critique, let us see once again how the = passage of=20 time has taken its toll on the original edition of The = Orthodox=20 Church. In 1963 Bishop Kallistos wrote as follows:=20 "Orthodox [presumably Orthodox in general, if not = in fact=20 all=E2=80=94H.P.] are greatly distressed = by the fact that=20 western Christendom, abandoning the primitive practice of = Baptism by=20 immersion, is now content merely to pour a little water over = the=20 candidate=E2=80=99s forehead" (p. 284 [emphasis = mine]). Thirty=20 years later we read: "Many Orthodox are = disturbed=20 by the fact that western Christendom, abandoning the = primitive=20 practice of Baptism by immersion, is now content merely to = pour a=20 little water over the candidate=E2=80=99s forehead" (p. 277 = [emphasis=20 mine]). How is it that not all Orthodox are = any longer=20 "greatly distressed," but only "disturbed," by such a = deviation on=20 the part of the heterodox? In this particular case, we must = admit=20 that His Grace cannot be wholly faulted, for he does portray = the=20 reality of the situation. Sadly, even the 1993 = version=20 could now be justifiably emended to read: "Some = Orthodox=20 are mildly concerned...." Indeed, with the advent = of the=20 "Baptismal theology" of the Orthodox ecumenists, championed = by the=20 late Professor John Karmiris and the lamentable Metropolitan = John=20 (Zizioulas) of Pergamon, we are virtually obliged to add a=20 qualifying clause to Bishop Kallistos=E2=80=99 statement: = "...=E2=80=94while other=20 Orthodox have no trouble acknowledging the rich diversity of = sacramental discipline in the =E2=80=98Sister = Churches=E2=80=99 of Orthodoxy." In an=20 incisive expos=C3=A9 of this heresy of "Baptismal theology," = Archimandrite Cyprian includes a photograph of a woman = minister of=20 some unnamed Protestant denomination pouring water over a = child=E2=80=99s=20 head, beneath which he adds the following caption: = "According to=20 John of Pergamon, the =E2=80=98baptism=E2=80=99 performed by = this woman minister=20 brings a child into the =E2=80=98domain=E2=80=99 of the = Church!" (see "The=20 =E2=80=98Baptismal Theology=E2=80=99 of the Ecumenists: = Another Version of the=20 Protestant =E2=80=98Branch Theory=E2=80=99" [in Greek], = Orthodoxos Enstasis kai=20 Martyria, Nos. 26-29 [January-December 1992], p. 37). =

In the 1993 version of his book, Bishop Kallistos = admits=E2=80=94and,=20 commendably, with some regret=E2=80=94that many clergy in = the Anglican=20 communion have abandoned even the innovations of affusion or = sprinkling, and are now content to smear "some slight = moisture" on=20 the child=E2=80=99s forehead. He denies that this in any way = constitutes a=20 real Baptism. His remark that some Orthodox clergy have also = grown=20 lax about observing the proper practice is an important one; = it=20 applies not to affusion and to "basting" alone, but to an = innovation=20 not unlike that which His Grace condemns among the = Anglicans.=20 According to the testimony of Archpriest Joachim Lapkin, = formerly of=20 the Moscow Patriarchate and now of the Free Russian Orthodox = Church=20 (ROCA), adult Baptism in Russia is very rarely performed by=20 immersion, but rather simply by wetting the = candidate=E2=80=99s forehead=20 (see an "Interview with Archpriest Joachim Lapkin,"=20 Orthodox Life, Vol. XLII, No. 3 [May-June 1991], = pp.=20 25-37).

There is a very serious error in the final paragraph of = this=20 section. Bishop Kallistos claims that in cases of emergency, = Baptism=20 can be performed "by any man or woman, provided they = [sic]=20 are [sic] Christian." He makes the further = observation that=20 Roman Catholics are wrong to allow that, in such cases, even = a=20 non-Christian can "administer Baptism." His explanation, = that "[t]he=20 person who baptizes must himself have been baptized," is = quite=20 correct, but it negates the previous sentence. According to=20 ("hawkish"?) Orthodox teaching, heterodox baptisms are = devoid of any=20 validity, and so a Prebyterian nurse, for example, cannot = validly=20 baptize a dying child into Orthodoxy, since she herself is=20 un-Baptized, as far as the Orthodox Church is concerned. = This is=20 perhaps a politically embarrassing point, but it is the = teaching=20 of the Orthodox Church.

Chrismation. The section dedicated in The = Orthodox=20 Church to this issue is something of a mixed bag. = Although it=20 is accurate on the whole, yet again we can detect a = watering-down of=20 genuine Orthodox teaching. Bishop Kallistos correctly states = in both=20 editions of his book that Chrismation is used as a = "sacrament of=20 reconciliation" for Orthodox who apostatize to Islam, for = example,=20 and subsequently return to the Church. He goes on to state = that the=20 Patriarchate of Constantinople and the Church of Greece also = receive=20 Roman Catholics by Chrismation, whereas the Russian Church = usually=20 receives them after a simple profession of faith, without=20 Chrismating them. Anglicans and other Protestants, he tells = us, are=20 always Chrismated. In the revised edition he adds = this=20 sentence: "Someti= mes=20 converts are received by Baptism" = (emphasis=20 mine).

There are some factual errors here. On the Holy Mountain, = which=20 is under the jurisdiction of the =C5=92cumenical = Patriarchate, in more=20 conservative circles of the Church of Greece, and even in = certain=20 Greek parishes under Constantinople in the diaspora, = Catholics and=20 Protestants are received by Baptism. Needless to say, all of = the Old=20 Calendar Churches insist that converts be Baptized. His = Grace=E2=80=99s=20 statement about "the Russian Church," moreover, begs the = question:=20 Which Russian Church? The ROCA now routinely receives = converts by=20 Baptism, while the Orthodox Church in America (OCA) usually = requires=20 Catholics, and certainly Episcopalians and other = Protestants, to be=20 Chrismated.

The Eucharist. In an otherwise lucid = presentation of=20 Orthodox teachings about the Eucharist, Bishop Kallistos = explains=20 that, although the "Blessed Sacrament" (yet another = inappropriate=20 and gratuitous Latinism) is reserved in a tabernacle on the = Holy=20 Table, Orthodox "do not hold services of public devotion" = before It;=20 "nor do they have any equivalent to the Roman Catholic = functions of=20 Exposition and Benediction," "although there seems to be no=20 theological (as distinct from liturgical) reason why they = should not=20 do so" (1963, p. 292). These curious assertions are = altogether=20 omitted in the revised edition of The Orthodox=20 Church. What difference would there be between a = theological=20 and a liturgical reason, except that the latter is a species = of the=20 former? In the revised version His Grace correctly states = that the=20 Holy Mysteries are reserved so that communion can be given = to the=20 sick, and for no other purpose. = Unfortunately, in=20 both editions he adds that the Priest blesses the people = with the=20 Holy Gifts during the Divine Liturgy. No doubt he has in = mind here=20 the custom of making the sign of the Cross with the Cup (and = the=20 Diskos, if no Deacon is serving), which probably = derives=20 from an attempt to ape the Latin rite of Benediction. This = custom,=20 though ubiquitous, is quite improper. The correct practice = is for=20 the Priest simply to show the Gifts to the people and then = return=20 them to the Table of Prothesis.

Two further points should be made in connection with this = section. First, His Grace characterizes the Eucharist as=20 "essentially a meal" (p. 285). This is trendy liturgical = scholarship=20 of the kind that we would not expect from a scholar of = Bishop=20 Kallistos=E2=80=99 stature. Secondly, in both editions of = his book, he=20 states that non-Orthodox who happen to be attending the = Divine=20 Liturgy in an Orthodox Church are in most parishes = "permitted=E2=80=94and=20 indeed, encouraged=E2=80=94to receive the=20 Antidoron, as an expression of = Christian=20 fellowship and love" (1963, p. 295; 1993, p. 288). This = observation=20 ignores the fact that Orthodox themselves who do = not=20 commune are, nonetheless, required to keep the same fast as = those=20 who are communing, if they are to receive Antidoron; a = fortiori,=20 heterodox Christians, who are not allowed to commune in = Orthodox Churches and who, with very few exceptions, do not = follow=20 any kind of fasting regimen, should obviously not be given=20 Antidoron.

Confession. There is not much difference between = the two=20 editions on this issue, with the welcome exception that, in = the=20 revised edition of The Orthodox Church, the author = notes=20 that the Slavic formula of absolution, deriving from the = Latin=20 formula "ego te absolvo" ("I absolve you"), = represents a=20 deplorable departure from the traditional Eastern practice, = for "in=20 no other case does the priest speak in the first person = singular"=20 (p. 290). More importantly, His Grace might have observed,=20 forgiveness in Orthodox confession is Christocentric and = focuses on=20 forgiveness through His redemptive power, not on the = Priesthood=20 per se.

Holy Orders. We are happy to give a positive = report on=20 what Bishop Kallistos has to say about this subject, too, at = least=20 in the original edition. In response to the demand, now = gaining=20 ground in some of the modernist jurisdictions, that married = Priests=20 be Consecrated Bishops=E2=80=94in order to cope with the = declining pool of=20 suitable candidates among the monastic ranks=E2=80=94, he = astutely observes=20 that the proper solution is "to reinvigorate the monastic = life=20 itself" (1963, p. 299; 1993, p. 291). (In the case of the = Antiochian=20 Archdiocese in America, which is very vocal in its support = of a=20 married Episcopacy, this would entail inaugurating = the=20 monastic life, since this particular Exarchate has no = monasteries at=20 all! And this fact perhaps speaks loudly of the unhealthy = climate=20 which most often spawns moves towards innovation.)

Sadly, however, the new edition reflects the decade in = which it=20 was written and the ascendency of militant feminism. Whereas = in the=20 original text, absolutely nothing was said about the = ordination of=20 women to the priesthood, there are two entire pages on the = subject=20 in the revised version.*** Yet again, in an effort to = present both=20 sides of the question=E2=80=94which is not a bad idea in and = of itself=E2=80=94, His=20 Grace ends up leaving the reader confused as to the true = Orthodox view of the matter at hand. He tells us that = there is=20 "a small but growing minority within Orthodoxy" which feels = that the=20 whole question of the ordination of women has not yet = received "the=20 rigorous, searching examination that it requires" (p. 293). = Yet, the=20 late Patriarch Parthenios of Alexandria openly advocated the = ordination of women. In England, Metropolitan Anthony = (Bloom) of=20 Sourozh has, albeit guardedly, expressed sympathy for this = idea. In=20 America, Metropolitan Anthony of Dardenelion, although = stopping=20 short of explicitly endorsing it, has paved the way for it = by=20 sanctioning the use of "inclusive language" in the Divine = Liturgy.=20 Elizabeth Behr-Siegel in France and Eva Catafygiotou-Topping = in=20 America have for years endorsed this innovation. And the=20 super-modernist Antiochian Archdiocese of America now has = young=20 girls and women, in several parishes, serving in the Altar = as=20 "handmaidens"=E2=80=94an unprecedented innovation which one = Antiochian=20 Priest had the unmitigated gall to claim was part of Holy = Tradition=20 (see "Liturgical Notes," Orthodox Tradition, = Vol.=20 XV, Nos. 2-3 [1998], p. 39). In the face of such advocacy, = Bishop=20 Kallistos should have either remained silent about this = subject, as=20 in the 1963 edition of his work, or pointed out that = "rigorous,=20 searching examination" aside, such innovation is foreign to = the=20 history, spirit, and theology of the Orthodox = Priesthood.

Moral Issues. This section, like the previous = one=20 dealing with the ordination of women, is evidently a product = of the=20 Zeitgeist. In the original edition of The = Orthodox=20 Church, for example, there was no reference at all to=20 homosexuality, which was scarcely even discussed in public = back=20 then; in the new edition, however, we are urged "to show the = utmost=20 pastoral sensitivity and generous compassion" "in all = specific cases=20 of homosexuality" (p. 296). His Grace is right in advocating = pastoral sensitivity here, just as he is in maintaining that = the=20 Church cannot give Her approval to same-sex unions. = Archbishop=20 Chrysostomos, who was trained in psychology and taught this = subject=20 before becoming a monk, likewise observes that homosexuality = is a=20 cruel and demonic disorder which merits precisely the kind = of gentle=20 pastoral approach that Bishop Kallistos recommends. But, as = His=20 Eminence emphasizes, such care applies to any kind of sin, = sexual or=20 otherwise, and we should not, because of political pressure = from=20 "gay rights groups," pretend that this particular sin = deserves=20 special leniency. Indeed, the Fathers of the Church, not to = mention=20 Scripture, are unanimous in their conviction that = homosexuality, as=20 a serious perversion, is canonically a sin of an especially = serious=20 kind and that it requires very strong therapy, if = it is to=20 be successfully treated.

At the end of the paragraph on this subject, Bishop = Kallistos=20 cites the moving story of Abba Bessarion, who, on seeing a = brother=20 who had   fallen into sin expelled from the = Church, stood=20 up and went out with him, saying "I, too, am a sinner." = There seems=20 to be a suggestion by association, here, that the sin in = this=20 anecdote was homosexual in nature. Such presumptions one = might=20 expect in the writings of the late John Boswell, a medieval=20 historian of some note and a prominent gay activist who = attributed=20 homosexual motivations to the least likely of spiritual = figures. The=20 na=C3=AFve reader should be told that there is, to be sure, = not the least=20 evidence for the suggestion that the sin mentioned in this = edifying=20 aphorism from the Desert Fathers involved sexual perversion. = None.

Likewise, when it comes to birth control, we can see an = obvious=20 shift of moral ground in Bishop Kallistos=E2=80=99 views. = Whereas in 1963,=20 His Grace said that artificial contraception was forbidden = in the=20 Orthodox Church, he now remarks that "today a less strict = view is=20 coming to prevail" (p. 296). This is an area in which there = really=20 are differences of opinion even among Traditionalist = Orthodox, and=20 on which it is probably best to avoid making bold = pronouncements.=20 But it is manifestly unwise to challenge a widely accepted=20 standard=E2=80=94that of clear opposition to the free use of = contraceptives=20 by Christian couples=E2=80=94with what is "trendy" or "is = coming to=20 prevail." This is not an Orthodox view of how the Church = comes to=20 guide its Faithful.

The Difficulty of Fasting. About His = Grace=E2=80=99s paragraph=20 on the difficulty of fasting in contemporary times, we need = only=20 comment that in our day and age especially, = it is=20 very easy to keep all of the appointed fasts strictly. Even = in=20 England, where the practice of fasting was abandoned = centuries ago,=20 it is now possible to find an abundance of fasting foods on=20 supermarket shelves. The pressing conditions of modern life = that=20 Bishop Kallistos cites are neither here nor there. He states = that,=20 given these "conditions," "certain dispensations are = granted" (what=20 dispensations, by whom, and on what basis?), but neglects to = mention=20 that infants, pregnant women, and the elderly are not = required to=20 fast rigorously. As for healthy people who refuse to obey = the rules=20 of the Church, in response to Bishop Kallistos=E2=80=99 = unfounded sympathy=20 with them, we need only say that "[their] god is their = belly"=20 (Philippians 3:19).

The=20 Calendar Question. In spite of his change in = jurisdiction=20 since he first wrote this book, Bishop Kallistos strives to = be=20 fair-minded on the issue of the Church Calendar. The account = of the=20 calendar change in the original edition is quite good. He = points out=20 that the "Inter-Orthodox Congress" convened by Patriarch=20 Meletios IV (Metaxakis) of Constantinople in 1923 was = neither=20 truly inter-Orthodox nor really a congress; in fact, it was = an utter=20 farce and a blasphemous parody of a genuine Orthodox Synod. = Of the=20 Churches that attended the Congress, only two sent their own = delegates, namely Constantinople and Serbia. The Churches of = Greece=20 and Cyprus were both represented by Hierarchs of the = =C5=92cumenical=20 Throne, while the delegate of the Romanian Church was not = even=20 authorized to speak for his Church, and could only express = his=20 personal opinion. In the new edition, the quotation marks = around=20 "Inter-Orthodox Congress" have disappeared, and the text now = says=20 that the Congress "was attended by some, but by no means = all, of the=20 Orthodox Churches" (p. 301). We can be more specific than = this: of=20 the eleven autocephalous Churches that existed at that time, = only=20 four were represented, that is, less than half. His Grace = thus=20 deviates to some extent from his original position, but is = still to=20 be commended for a lack of heavy-handedness.

In a book of this scope, we could hardly expect much = space to be=20 devoted to the persecution visited upon the Old Calendar = movement.=20 On the other hand, something more than "they were persecuted = by the=20 civil authorities" would seem in order. In the original = edition, His=20 Grace admits, if only parenthetically, that "many...[Old=20 Calendarist]...leaders died in imprisonment," a fact that is = omitted=20 in the revised version. In neither case, however, does he = say=20 anything about the desecration of Churches and Icons, the = arrest,=20 torture, and banishment of clergy, the violation of nuns, = the=20 deprivation of basic civil liberties, and the = disenfranchisement of=20 the Old Calendarists by the Greek government=E2=80=94all of = this at the=20 express instigation of ecclesiastical authorities, with the = aim of=20 crushing popular resistance to the calendar innovation. Nor = does the=20 author point out that the Papal Calendar, which formed the = basis of=20 the "New Julian" Calendar, was condemned by no less than = three=20 genuinely Inter-Orthodox Synods (1583,=20 1587, and 1593). We must acknowledge, however, that he = at least=20 refers, in the new edition, to the existence of Old = Calendarists in=20 Cyprus and Romania, though without noting that the latter = were=20 imprisoned, tortured, and murdered in huge numbers by the = "official"=20 Romanian Church. It is likely that, even as late as 1993, = His Grace=20 did not know anything about the Bulgarian Old Calendar = Church, for=20 which reason oversight of this important group of Orthodox = is=20 understandable.

"Reunion, not absorption." This final chapter of = Part=20 Two, and of the entire book, is as unsatisfactory in the = revised=20 edition as it was in the original. Readers encountering this = book=20 for the first time in either version should keep in mind = that, while=20 Bishop Kallistos has always been an ecumenist, he has become = more=20 committed to this movement over the past thirty years. In = spite of=20 this, since he is a fair man, he does his best to present = both sides=20 of the heated debate in Orthodox circles over what is = differently=20 seen as the peril or necessity of Orthodox = participation in the ecumenical movement.

In both editions, His Grace begins this chapter by = affirming that=20 "[t]here are divisions among Christians, but the=20 Church itself is not divided, nor can it ever be" (1963, = p. 315;=20 1993, p. 307). This is an impeccably traditional expression = of=20 Orthodox ecclesiology. Now, given this statement, what is = the=20 attitude of the Orthodox Church towards the movement for the = reunion=20 of Christians? One would expect that, since we consider = ourselves to=20 be the One True Church, we would want to share our rich = inheritance=20 with Christians who have been separated from us for = centuries and=20 who have been deprived of the saving Grace of the Holy = Mysteries.=20

But as is so often the case with this book, we are given = the=20 impression that logical deduction, in Orthodoxy, always = yields to=20 the ostensibly acceptable process of "different approaches." = Although the author does not use the terminology of "hawks" = and=20 "doves," here, the "rigorist" and "moderate" schools of=20 ecclesiological thought smack of the same spirit. The = "doves," whose=20 moderation apparently derives from their "close personal = contact=20 with other Christians," hold that "while it is true to say = that=20 Orthodoxy is the Church, it is false to conclude from this = that=20 those who are not Orthodox cannot possibly belong to the = Church"=20 (1963, p. 316; 1993, p. 308). Somehow or other, the = heterodox may be=20 linked to the Church by invisible bonds: "We know where the = Church=20 is but we cannot be sure where it is not." We must neither = pass=20 judgment on non-Orthodox, nor leave them outside the = boundaries of=20 the Church, as if they were simply unbelievers. In response = to this=20 line of thought, let us point out that since the Church on = earth is=20 a visible organism through which Her members are united with = God and=20 with each other by their participation in the Holy = Mysteries, being=20 "invisibly" linked to Her without the benefit of the = Mysteries is of=20 no avail whatsoever. So what point have we made, if we = accept this=20 kind of non-Patristic speculation?

The "hawks" maintain quite the opposite position, that = unless one=20 is Orthodox, he cannot belong to the Church. They do not = deny,=20 however, that God=E2=80=99s Grace is active outside the = visible boundaries=20 of the Church, and especially=E2=80=94we should = add=E2=80=94in leading the heterodox=20 to relinquish their errors and embrace Holy Orthodoxy. = Commendably=20 enough, Bishop Kallistos advises "[w]orkers for Christian = unity who=20 do not often encounter this rigorist school" not to forget = "that=20 such opinions are held today by Orthodox of great holiness = and=20 loving compassion" (1993, p. 309; in the original text, this = rejoinder reads, "...by many Orthodox of great learning and=20 holiness" (p. 317). Perhaps the "hawks," we can construe = from Bishop=20 Kallistos=E2=80=99 words, are not so bad after all, if they = are indeed full=20 of compassion towards the heterodox. We can accept this, = adding, as=20 "rigorists," that our position does make perfect sense:=20 either one belongs to the Church or he does = not.=20

Problems arise yet again, however, when His Grace = contends that,=20 in desiring the conversion or reconciliation of the = heterodox to=20 Orthodoxy, we do not require other Christians to submit "to = a=20 particular centre of power and jurisdiction" (1963, p. 317; = 1993, p.=20 309). He evidently has in mind here the possibility, = sometime in the=20 future, of an entire heterodox denomination seeking to enter = into=20 unity with Orthodoxy with its own "traditions" intact. He = goes on to=20 argue that because the Orthodox Church is a "family of = sister=20 Churches," separated communities can be integrated into Her = without=20 losing their autonomy. In other words, "Orthodoxy desires = their=20 reconciliation, not their absorption" (1963, p. 317); or, = according=20 to the new edition, it "desires unity-in-diversity, not = uniformity;=20 harmony-in-freedom, not absorption" (p. 309). There is room = in=20 Orthodoxy, he suggests, for different cultural patterns, = different=20 forms of worship, and even different systems of outward=20 organization.

All of this is terribly vague. Is His Grace talking about = Western-rite Orthodoxy on a large scale? In the first = edition of his=20 book, he says that we have no intention of turning Western=20 Christians into "Byzantines" or "Orientals." Is he, = therefore,=20 envisaging a situation in which certain autonomous = communities would=20 function in the same way that "Uniates" do in = Papism=E2=80=94retaining their=20 characteristic liturgical and theological traditions? Would = Bishops,=20 fasting, Confession, Icons, etc., be made optional? Would = statues,=20 orchestral music, liturgical dance, clowning, and the other=20 abominations of contemporary Western Christianity become = accepted as=20 legitimate expressions of Orthodoxy?

Diversity, it would seem, is possible in all of the areas = above,=20 but not in matters of faith. "Before there can be reunion = among=20 Christians, there must first be full agreement in = faith"=20 (1963, p. 318; 1993, p. 310 [emphasis in the=20 text]). By "faith" Bishop Kallistos means dogmas and = Tradition;=20 "traditions" and customs are of no importance. This is very=20 dangerous thinking. Can our Orthodox Faith ultimately be = separated=20 from Icons and from our living liturgical and spiritual = traditions?=20 Can it be reduced to certain doctrinal fundamentals? Is the = mosaic=20 of the Faith subject to expression in other forms, or do = such forms=20 distort the Faith=E2=80=94making a dog of a king, to use an = ancient image?=20 Let us take as an illustration the traditional practice of=20 celebrating memorial services for the reposed. In all = Orthodox=20 cultures, it is customary, even obligatory, for the family = of the=20 deceased to prepare a dish of kollyva. The precise=20 ingredients and recipes vary from country to country, but = some kind=20 of boiled wheat is always offered at memorial services. Now, = it can=20 be easily argued that this is just an ethnic custom = of=20 "Oriental" provenance, which we have no right to impose on=20 Westerners. Perhaps a group of Waldensians, wishing to be = reunited=20 with Orthodoxy, could celebrate with boiled macaroni = instead. This=20 might be admissible, although the vital symbolism of the = grains of=20 wheat, sprouting forth as an image of immortality, would be = lost in=20 the process of culinary translation. But what about a = community of=20 Anglicans who wanted to dispense altogether with kollyva = and simply sing hymns in memory of their loved = ones? =20 Would Bishop Kallistos draw the line here?

Other examples of supposed "ethnic customs" which some = modernist=20 Orthodox want to make optional, and eventually abolish, = include fasting,=20 Confession before communion, head-coverings for women, clerical=20 rasa (which, as we all know, through a bit of = scholarly=20 chicanery, the modernists dismiss as purely Turkish in = origin), the=20 practice=20 of taking a Saint=E2=80=99s name at the time of = one=E2=80=99s Baptism (or=20 reception), and the corresponding celebrat= ion=20 of one=E2=80=99s Name Day. The point in all of this is = that Orthodoxy is=20 reified in daily life; it is not just a religion concerned = with=20 abstract doctrine or a matter of inward belief alone. It is = "a=20 totality of belief and religious practice built upon and = inseparable=20 from correct belief" (see pertinent comments by Archbishop=20 Chrysostomos of Etna, "Orthodo= x=20 Baptism: In Response to The = Illuminator,"=20 Orthodox Tradition, Vol. XIII, No. 1 [1996], p. 4). = Orthodoxy (right doctrine) is inseparable from Orthopraxy = (the=20 correct practice of the Faith). As one Anglican clergyman, = cited in=20 the original edition of The Orthodox Church, = rightly=20 observes: "[T]he Faith is like a network rather than an = assemblage=20 of discrete dogmas; cut one strand and the whole pattern = loses its=20 meaning" (T.M. Parker, 1963, p. 319). His Grace would do = well to=20 hold to the wise thinking of this Anglican clergyman in his = current=20 writings.

Intercommunion. The revised edition of Bishop = Kallistos=E2=80=99=20 book goes somewhat further than the original in analyzing = the issue=20 of inter-communion; that is, communion between Orthodox and=20 non-Orthodox. In principle, he contends, there is no room = for=20 intercommunion until full unity of faith is achieved: = "Either=20 Churches are in communion with one another, or they are not: = there=20 can be no half-way house" (1963, p. 319; 1993, p. 310). This = is well=20 said. However, the customary ecumenical qualifier follows=20 immediately: "Such is the basic Orthodox standpoint = concerning=20 intercommunion, but in practice it is qualified in various = ways"=20 (1993, p. 310). Orthodoxy, we are assured, is not monolithic = on this=20 subject. A small minority, he argues, wants to see a less = rigid=20 attitude on the part of the Orthodox; the majority disagree = with=20 this view, but "they would perhaps allow occasional = exceptions to=20 the general prohibition... for personal and pastoral = reasons" (1993,=20 p. 311).

Astonishingly enough, His Grace admits that almost all = Orthodox=20 Churches allow for "economic" intercommunion; that = is, that=20 they occasionally permit non-Orthodox=E2=80=94for example, a = Methodist in=20 Bulgaria=E2=80=94, who have no access to clergy of their own = church, to=20 receive communion from an Orthodox Priest. We say = "astonishingly,"=20 because when we anti-ecumenist Old Calendarists point out = such=20 abuses, we are denounced as liars and slanderers, whereas=20 ecumenists, like Bishop Kallistos, are praised for their = candor and=20 courage when they make such remarks. This demonstrates the = utter=20 hypocrisy of Orthodox ecumenism.

Even more amazing is His Grace=E2=80=99s subsequent = comment, that=20 Orthodox who are cut off from an Orthodox parish may commune = in=20 heterodox churches "in some cases with the tacit or even = explicit=20 blessing of an Orthodox bishop" (1993, p. 311). This would = seem to=20 be rather a pointless exercise, given that there are no = Mysteries=20 outside the Orthodox Church, as His Grace confirms. By = contrast, in=20 the 1963 edition of The Orthodox Church, things = were a good=20 deal stricter: "Orthodox are forbidden to receive communion = from any=20 but a priest of their own Church" (p. 319). Incidentally, it = is=20 noteworthy that His Grace expresses "deep sorrow that we = cannot=20 share in communion with other Christians," but no sorrow = whatsoever=20 about his inability to share in communion with us Old = Calendarists=20 and the Russian Church Abroad. This observation becomes all = the more=20 forceful when we recall that in August of 1993, at the Fifth = World=20 Conference on Faith and Order in Santiago de Compostella, = Bishop=20 Kallistos was, by his own admission, overcome by profound = anguish=20 over the impossibility of communing at a eucharistic service = of the=20 Spanish Reformed Episcopal Church!

Relations with Heterodox Communions. This = section of the=20 book certainly stood in need of a major overhaul. No mention = was=20 made in the original edition of the Second Vatican Council, = though=20 this is probably because the Council only commenced the year = before.=20 With regard to the Monophysites, prospects for = rapprochement=20 are presented in 1993 in a far more positive way than = they were=20 thirty years ago. Orthodox ecu-babble now calls the Orthodox = Church=20 and the Monophysite=20 heretics "families," a term unknown to the Fathers. = Despite=20 negative feelings on both sides, we learn, it looks as if = the=20 anathemas will soon be lifted. The Nestorians ("The Church = of the=20 East") are unfortunately still rather short of theologians = to=20 express their doctrinal position, and so not much is to be = expected=20 from this quarter, His Grace notes.

We should remember that the original edition of The = Orthodox=20 Church was published a year before the infamous meeting = between=20 Pope Paul VI and Patriarch Athenagoras in Jerusalem. = Relations=20 between Orthodox and Catholics were still somewhat strained, = at that=20 time. In the last thirty years, they have improved = considerably, and=20 an official bilateral dialogue has been opened, although it = is=20 presently foundering on the rock of the continued existence = of the=20 Unia. His Grace still maintains that Orthodoxy cannot accept = the=20 definitions of the First Vatican Council concerning the=20 infallibility and the supreme universal jurisdiction of the = Pope.=20 Orthodoxy can, however, he affirms, accept the Pope as an = "elder=20 brother," to use the formula proposed by the Orthodox Youth = Movement=20 of the Patriarchate of Antioch. In a reunited Christendom we = would,=20 thus, readily assign to the Pope not only a primacy of = honor, but=20 also attribute to him "an all-embracing apostolic care" = (1993, p.=20 316). But how different is such "all-embracing apostolic = care" from=20 universal and immediate jurisdiction? Roman Catholic = teaching can=20 very easily interpret the latter in an innocuous way, as = precisely=20 some kind of all-embracing care for the rest of the = Churches. And in=20 so doing, they can expect from the Orthodox something which = the=20 Orthodox may not wish to give. Furthermore, on what basis is = Christendom to be reunited? If it is to be on the basis of=20 Orthodoxy, then we might require the Latins, who bear = primary=20 responsibility for the Great Schism, to repent and humble = themselves=20 for all of their past heresies, crimes, and innovations. = Would this=20 not of necessity place the Roman See in a much different = position,=20 today, than that which it had in the ancient Church?

With regard to the Anglican communion, it is rather = surprising=20 that Bishop Kallistos makes no mention of the drastic new = step taken=20 by this denomination in 1989, that of consecrating a woman = to the=20 episcopacy. Does this not render further dialogue with the = Anglicans=20 completely futile? Unless the official Orthodox take leave = of their=20 senses and proceed to Ordain women to the Priesthood, and = perhaps=20 eventually to the Episcopacy, what possibility is there, = now, for=20 any kind of reunion with this body? How likely is that the = Anglicans=20 will ever decide to reverse their policy of ordaining and=20 consecrating women? His Grace rightly points out the extreme = comprehensiveness of the Anglican communion, which = encompasses=20 everyone from hard-line Calvinists through open Unitarians = to=20 lace-wearing Anglo-Catholics. In view of that admission, = what kind=20 of union could we have with Christians who claim to be both = Catholic=20 and Reformed, but who in reality have not the slightest idea = what=20 they are?

In spite of all that we have said, Patriarch Bartholomew = of=20 Constantinople, during an official visit to the Church of = England in=20 1993, "mentioned the special relations =E2=80=98between our = two sister=20 Churches=E2=80=99 and characterized the =E2=80=98major issue = of the ordination of=20 women=E2=80=99 as an =E2=80=98enormous obstacle=E2=80=99 = =E2=80=98in addition to the traditional=20 differences which already exist between our two = Churches=E2=80=99;=20 =E2=80=98however,=E2=80=99 he continued, =E2=80=98we have = not become discouraged, nor have=20 we broken off dialogue, because discouragement has no place = in the=20 lives of responsible men of Faith=E2=80=99" (Bishop Angelos = of Avlona,=20 Ecumenism: A Movement for Union or a = Syncretistic=20 Heresy? [Etna, CA: Center for Traditionalist Orthodox = Studies,=20 1998], p. 48). Hence, we presume that Bishop Kallistos, = rather than=20 basing his assessment of Orthodox-Anglican relations on = realistic=20 foundations, has simply followed the lead of Patriarch = Bartholomew,=20 who apparently feels that Chri= stian=20 "responsibility" transcends dogma and common sense.

Relations with the World Council of Churches. = Finally,=20 let us see how Bishop Kallistos deals with Orthodox = participation in=20 the WCC.He begins this section of the revised edition with a = petition from the Great Litany: "For the peace of the whole=20 world...and the unity of everyone." This is an eccentric=20 translation, to say the least. The petition actually reads: = "For the=20 peace of the whole world, for the good estate of the Holy = Churches=20 of God, and for the union of all." His Grace gives the = impression=20 that the Orthodox Church is praying for the unity of all = mankind,=20 rather than=E2=80=94as it is=E2=80=94for the=20 unity of the Orthodox Church. In keeping with its = Orthodox=20 meaning, this final clause of the petition is interpreted by = Bishop=20 Angelos of Avlona with reference to the Prayer of the = Anaphora=20 at the Divine Liturgy of St. Basil the Great: = "=E2=80=98Bring back=20 those who have gone astray, and unite them to Thy Holy, = Catholic,=20 and Apostolic Church=E2=80=99; =E2=80=98make the schisms of = the Churches to cease=E2=80=99;=20 =E2=80=98speedily destroy the uprisings of heresies by the = power of Thy Holy=20 Spirit=E2=80=99" (ibid, p. 21). It is a plea for = the re-integration=20 of heretics and apostates into the Church.

We can determine the author=E2=80=99s true colors = from his=20 characterization of the infamo= us=20 1920 Encyclical issued by the Constantinopolitan = Patriarchate,=20 addressed "To the Churches of Christ Everywhere," as "bold = and=20 prophetic" (1993, p. 322). Is this another way of saying = that it was=20 "adventurous"? Metropolitan Cyprian of Oropos and Fili, the=20 President of our Holy Synod in Resistance, denounces this = Encyclical=20 as heretical, impious, and anti-ecclesiastical: "It denies=20 Orthodoxy, violates correct belief, and insults the Holy = Fathers"=20 (The Panheresy of Ecumenism [Etna, CA: = Center for=20 Traditionalist Orthodox Studies, 1992], p. 15).

With a typically British use of litotes, Bishop Kallistos =  =20 admits that the Orthodox participants in the WCC "have often = found=20 their membership problematic" (1993, p. 323). They used to = submit=20 separate statements from the rest of the delegates at the = General=20 Assemblies, we are told. Since the Third General Assembly in = New=20 Delhi, in 1961, however, they have made joint statements = with the=20 heterodox. He notes that the Orthodox delegates often find=20 themselves frustrated by the excessive "horizontalism" of = WCC=20 meetings, wherein social and economic issues are = overemphasized at=20 the expense of serious theological dialogue. It is curious = that the=20 Orthodox ecumenists complain so much about this = horizontalism, when=20 they originally entered the ecumenical movement on the = understanding=20 that it would not involve them in theological discussions, = but would=20 rather facilitate, as Patriarch Bartholomew told the WCC in = December=20 of 1995, "the admirable co=C3=B6peration of all Christian = forces on the=20 ethical, social, missionary, and service front, ...as the = well-known=20 Encyclical of the =C5=92cumenical Patriarchate in the year = 1920=20 emphasized more than seventy years ago" (Archimandrite = Cyprian=20 Agiokyprianites, Orthodoxy and the Ecumenical = Movement=20 [Etna, CA: Center for Traditionalist Orthodox Studies, = 1997],=20 p. 22). Is this not the very "horizontalism" that Orthodox=20 ecumenists supposedly decry? And why does not Bishop = Kallistos make=20 some comment about this contradiction?

The WCC defined itself at the First General Assembly in=20 Amsterdam, in 1948, as "a fellowship of Churches which = confess the=20 Lord Jesus Christ as God and Savior." In 1990, however, at = an=20 ecumenical meeting in Baar, Switzerland, organized by the = WCC, it=20 was stated that: "We recognize the need to move beyond a = theology=20 which restricts salvation to a particular explicit = commitment to=20 Jesus Christ," and that "we explicitly affirm that the Holy = Spirit=20 works in the life and the traditions of peoples of all = living faiths=20 [i.e., non-Christians=E2=80=94H.P.]" (Metropolitan = Cyprian of=20 Oropos and Fili, The World Council of Churches and the=20 Interfaith Movement [Etna, CA: Center for=20 Traditionalist Orthodox Studies, 1997], pp. 26-27). Bishop = Kallistos=20 should have acknowledged, in his discussion of the WCC, not = only=20 these disturbing points, but the outrages perpetrated at the = Seventh=20 General Assembly in Canberra, such as the opening = worship=20 service, which featured pagan ceremonies and ritual dances = of=20 Aboriginal origin and a clearly blasphemous speech by the = Korean=20 feminist "theologian," Chung Hyun Kyung. His Grace would = have done=20 well to admit that the WCC is no longer a Christian = organization,=20 but is rapidly degenerating into a syncretistic "Club for = Religious=20 People," as Archbishop Christodoulos of Athens put it = several years=20 ago.

Finally, let us lay to rest the claim repeated ad = nauseam=20 by the Orthodox ecumenists, and supported in Bishop = Kallistos=E2=80=99=20 book, that in belonging to the WCC as a member Church, they = are in=20 no way committed to recognizing the other member Churches = "as=20 Churches in the true and full sense of the word," as the = 1950=20 Toronto Statement of the WCC declares. This Toronto = Statement, which=20 the ecumenists wave at us like a talisman, was drafted at = the=20 request of Roman Catholic ecumenists, who wanted to know = what the=20 WCC considered its ecclesiological status to be. Father = Vitaly=20 Borovoy, a veteran ecumenist of the Moscow Patriarchate, has = said,=20 concerning this Statement, that for the Orthodox, "it is the = great=20 charter of the WCC." However, the ecumenists refute = themselves, in=20 this respect, with their own mouths. In three separate = addresses=20 delivered at Lyons in 1981, at Nice in the same year, and at = Geneva=20 in 1995, Metropolitan Damaskinos of Switzerland, a Prelate = of the=20 =C5=92cumenical Patriarchate, stated the following: "We = should be=20 prepared to seek and to recognize the presence of the = Spirit=E2=80=94which=20 means: the Church=E2=80=94outside our own canonical = boundaries, by which we=20 identify the one, holy, catholic and apostolic Church..."; = "only=20 this attitude will allow us to recognize Churches outside = our own=20 ecclesiastical boundaries, boundaries which we tend all too = often to=20 equate in an exclusivistic way with salvation inside the = One...."=20 (Archimandrite Cyprian, Orthodoxy and the = Ecumenical=20 Movement, op. cit., p. 20).

Still more recently, in a document entitled "Towards a = Common=20 Understanding and Vision of the World Council of Churches," = it is=20 made abundantly clear that member Churches entering the WCC = "accept=20 that a =E2=80=98Church=E2=80=99 with visible unity, one = baptism, one eucharist, and=20 common service is still to be established." If the Orthodox = members=20 of the WCC accede to this requirement, they are committing=20 ecclesiological suicide, since such a Church already=20 exists: the Orthodox Church. Later in the same text, = member=20 churches are obligated "to a greater mutual recognition of = one=20 another and common witness as members of the church = universal" and=20 are urged to "recognize in other churches parts of the true = church."=20 Finally, in a consummate expression of this "super-Church"=20 mentality, the WCC informs its members that, by virtue of = their=20 membership in the WCC, "churches recognize that the other = members=20 belong to Christ, that membership in the church of Christ is = more=20 inclusive than the membership of their own church" (for = these and=20 other citations, see Hierodeacon Ambrose, "On Membership in = the=20 World Council of Churches," Orthodox Life, Vol. = XLVII, No.=20 1 [January-February 1997], pp. 23-25). How, we would ask = Bishop=20 Kallistos, can he portray the participation of the Orthodox = Churches=20 in the WCC as innocent and responsible, when he is just as = aware as=20 we of the official deviation of this organization = from any=20 policy even vaguely acceptable to the Orthodox?

Conclusion

In spite of the foregoing comments, we = are still=20 able to recommend this book. However, it should be read very = carefully. Nothing better, unfortunately, is currently = available in=20 English, with the possible exception of Father John = Meyendorff=E2=80=99s=20 The Orthodox Church: Its Past and Its Role in = the World=20 Today (third edition, [Crestwood, NY: St. = Vladimir=E2=80=99s Seminary=20 Press, 1981])=E2=80=94a book which also has very serious = shortcomings. Let=20 us hope that a traditionalist scholar will one day attempt = to=20 correct and supplement Bishop Kallistos=E2=80=99 book, = making of it the fine=20 summary of Orthodox Church history and doctrine that it = potentially=20 is.=20

From Orthodox Tradition, Vol. XVI, = No. 1, pp.=20 39-72.

+ + +

Webmaster Notes

* For more information on the resistance to the Unia see = this excerpt from=20 the Life of St. Job of Pochaev.

** For a more extensive catalogue of the differences = between=20 Orthodox and heterodox beliefs, see the compilation entitled = "Are=20 Protestantism and Roman Catholicism = Heretical?"

*** In Ecumenical News International (ENI) 24 = Dec. 17,=20 1998, pp. 20-21,  the article entitled "WCC Official = Raises=20 Possibility of Women's Ordination in Orthodox Churches" = mentions=20 some of Bishop Kallistos' latest research: 

At a press conference on the 8th of December a = journalist asked=20 Dr. Raiser, a German Protestant theologian & leading=20 ecumenicist (ie, the WCC's president), to comment on the = comment=20 by Vsevolod Chaplin of the ROC, who described the = ordination of=20 women & inclusive language as "blasphemy." Dr. R. = referred to=20 recent research about women's ordination by 2 respected = Orthodox=20 theologians, Bsh. Kallistos (Ware) & Elisabeth = Behr-Siegel,=20 which reached the conclusion that "there are no essential = or=20 ecclesilogical reasons preventing the ordination of women = in the=20 Orthodox tradition." Speaking to ENI on 9 Dec., = Dr. R.=20 said that research by the above two theologians was = developing=20 "emerging perspectives" from an Orthodox perspective, = showing that=20 "if you take seriously the Christian affirmation that men = &=20 women are created equally in the image of god . . . , the=20 systematic exclusion of women from the ministry cannot be = defended=20 on purely theological grounds." Although the exclusion of = women=20 from the ministery was still defended in the Orthodox = Churches on=20 the basis of "history, tradition  & canonical = reasons,"=20 these were not "the theological center," Dr. R. said. For = the=20 moment, the question of the ordination of women to the = priesthood=20 in Orthodox Churches was "a purely theological = discussion," Dr. R.=20 told ENI, but that the fact that the issue was = being=20 raised "gives us hope that the discussion can yet move = beyond the=20 present situation of stalemate." 

The excerpt was received in this slightly condensed form. = I am=20 indebted to Mr. George Alexander of "The St. Innokentii = Society=20 Bulletin" in Copenhagen, Denmark, for sending this to me.=20

 
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