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Subject Matter
A contemporary subject that has been a matter of interest for Orthodox Christians is the relation of the Church to the rest of the Christian world.
This matter is constantly new because it touches upon the very nature of the Church, and yet it is old because it has been treated in Church Synods in the past. Our Church seeks to promote unity among the rest of Christian world, while some Orthodox Christians have expressed concern for the preservation of Faith, which yet must not become an occasion for division.
A contemporary subject that has been a matter of interest for Orthodox Christians is the relation of the Church to the rest of the Christian world.
This matter is constantly new because it touches upon the very nature of the Church, and yet it is old because it has been treated in Church Synods in the past. Our Church seeks to promote unity among the rest of Christian world, while some Orthodox Christians have expressed concern for the preservation of Faith, which yet must not become an occasion for division.
The Limits and Gates of the Church
The Divine and Immaculate Eucharist substantiates the Church and thus defines her limits. The Church is therefore the Eucharistic Synaxis which is entered only by the double gates of Holy Baptism and Chrismation. Outside of the Church are only shadows and types of Holiness in varying degrees of closeness, or perversion and deviation thereof in varying degrees of distance from the Church. Our Lord spoke of His other flock which He shall bring and shall hear His Voice so that together with us shall be one flock and one Shepherd. But in accordance with the Apostolic exhortations we shun those who persist in heresy and schism, and these are received only by repentance and renunciation of the same.
The Divine and Immaculate Eucharist substantiates the Church and thus defines her limits. The Church is therefore the Eucharistic Synaxis which is entered only by the double gates of Holy Baptism and Chrismation. Outside of the Church are only shadows and types of Holiness in varying degrees of closeness, or perversion and deviation thereof in varying degrees of distance from the Church. Our Lord spoke of His other flock which He shall bring and shall hear His Voice so that together with us shall be one flock and one Shepherd. But in accordance with the Apostolic exhortations we shun those who persist in heresy and schism, and these are received only by repentance and renunciation of the same.
The Boundaries of the Church
This other flock, which not being within the limits of the Church are yet within her boundaries, comprises those who confess the Trinity and the Incarnation. These merit the name Christian although not yet participating in the ontological reality of the Church. They follow Christ not as sons but as servants desiring to be sons, and in a household not only the sons but also the servants are called after the name of the master. But those who reject the Trinity and the Incarnation by perverse heresy, as the Arians, Macedonians, (ontological) Filioquists, Nestorians, Eutychians, Severians and others, exclude themselves from the other flock and the boundaries of the Church. These become victims of fatal heresies which even the blood of martyrdom does not wash away. They may intend to follow Christ, even in sincerity, but their heresies separate them from Christ and they cannot bear the name Christian.
This other flock, which not being within the limits of the Church are yet within her boundaries, comprises those who confess the Trinity and the Incarnation. These merit the name Christian although not yet participating in the ontological reality of the Church. They follow Christ not as sons but as servants desiring to be sons, and in a household not only the sons but also the servants are called after the name of the master. But those who reject the Trinity and the Incarnation by perverse heresy, as the Arians, Macedonians, (ontological) Filioquists, Nestorians, Eutychians, Severians and others, exclude themselves from the other flock and the boundaries of the Church. These become victims of fatal heresies which even the blood of martyrdom does not wash away. They may intend to follow Christ, even in sincerity, but their heresies separate them from Christ and they cannot bear the name Christian.
The Criteria, Manner and Purpose of Relation
Therefore these Gentiles, receiving the crumbs from the table instead of the Bread of Life, by the Holy Spirit truly call Jesus as Lord, since doing so guilelessly rightly confesses the Trinity and the Incarnation. Confession of Trinity and Incarnation then, absent of heresies, determines the Christianity of groups outside of the Church. And the Bishops of God are themselves the upholders of the two Doctrines.
And since the Holy Spirit earnestly seeks to shepherd them into the Church, how else shall we relate to them but in charity, in firmness of Faith united with the gentleness of persuasion, with all the mildness and kindness of speech, looking upon them tenderly as those conceived in faith and with longing to deliver them into the Regeneration of Baptism and the Seal of the Holy Spirit?
While the Church is not one in Eucharistic Communion with these Christians, she is called to draw them into Union and Communion in her. Furthermore this Ministry of Union is incumbent upon the Church as an Holy obligation because the People of God is a Royal Priesthood and stand for God before the world and for the world before God.
Ecumenism is Catechism
Ecumenism therefore, which is faithful to the Orthodox Faith, is the preparing and drawing of Christians outside of the Church for the purpose of uniting them into the Eucharistic Communion of the Church. But even to those who are not Christians, Ecumenism becomes a Catechism of Christian Faith proclaiming the Trinity and the Incarnation to the world. To the Gentiles then, as Cornelius and those outside of the company of the Disciples who preached Christ, Ecumenism is a Ministry of Union. But to the heathens, or those who do not confess the Trinity and the Incarnation whether from ignorance, heterodoxy or heresy, Ecumenism is a Ministry of Catechism. And the Church is endowed with Love and Wisdom in relating to non-Orthodox bodies.
Ecumenism therefore, which is faithful to the Orthodox Faith, is the preparing and drawing of Christians outside of the Church for the purpose of uniting them into the Eucharistic Communion of the Church. But even to those who are not Christians, Ecumenism becomes a Catechism of Christian Faith proclaiming the Trinity and the Incarnation to the world. To the Gentiles then, as Cornelius and those outside of the company of the Disciples who preached Christ, Ecumenism is a Ministry of Union. But to the heathens, or those who do not confess the Trinity and the Incarnation whether from ignorance, heterodoxy or heresy, Ecumenism is a Ministry of Catechism. And the Church is endowed with Love and Wisdom in relating to non-Orthodox bodies.
Assemblies and Sacraments of the Gentiles
Although the Christian assemblies outside of the Church do not possess actual Ecclesiological Content and Reality, because the Eucharist is the Content and Reality of the Church, they may be called churches in a typical and minimal manner. The Church Fathers also made use of this term of convenience, calling non-Orthodox bodies as churches, which are not Eucharistic Synaxes but mere religious assemblies. The sacraments of Christians outside of the Church are mere types and imitations of the Mysteries of the Church. The Church may choose to endow and substantiate such baptism, provided it does not contain contradiction against the Doctrines of the Trinity and the Incarnation, with the Uncreated Grace that they lack. But baptisms that contain contradiction against the Trinity and the Incarnation do not cleanse but defile and cannot be Graced by the Holy Spirit. Therefore baptisms in the Name of the Trinity may be accepted by the Church as acceptable although mere empty forms, which without the Church will only remain as empty forms. But baptisms ritualizing heresies, for example if a baptism names the Son as a mere creature, or if a baptism names Christ as one nature, either simple or compound, in one Person, cannot at all be accepted by the Church. Because of this even baptisms by some heretical groups may be accepted if in themselves the baptisms do not contradict the two Doctrines. And indeed in the past some from heretical groups had been received, some by Chrismation but some only by renunciation of heresy, because their baptism was done in the Name of the Trinity and in itself did not contradict the two Doctrines.
Although the Christian assemblies outside of the Church do not possess actual Ecclesiological Content and Reality, because the Eucharist is the Content and Reality of the Church, they may be called churches in a typical and minimal manner. The Church Fathers also made use of this term of convenience, calling non-Orthodox bodies as churches, which are not Eucharistic Synaxes but mere religious assemblies. The sacraments of Christians outside of the Church are mere types and imitations of the Mysteries of the Church. The Church may choose to endow and substantiate such baptism, provided it does not contain contradiction against the Doctrines of the Trinity and the Incarnation, with the Uncreated Grace that they lack. But baptisms that contain contradiction against the Trinity and the Incarnation do not cleanse but defile and cannot be Graced by the Holy Spirit. Therefore baptisms in the Name of the Trinity may be accepted by the Church as acceptable although mere empty forms, which without the Church will only remain as empty forms. But baptisms ritualizing heresies, for example if a baptism names the Son as a mere creature, or if a baptism names Christ as one nature, either simple or compound, in one Person, cannot at all be accepted by the Church. Because of this even baptisms by some heretical groups may be accepted if in themselves the baptisms do not contradict the two Doctrines. And indeed in the past some from heretical groups had been received, some by Chrismation but some only by renunciation of heresy, because their baptism was done in the Name of the Trinity and in itself did not contradict the two Doctrines.
Ecumenism Opposed to Syncretism
Let us also take heed that in the dual Ministry of Union and Catechism we firmly and without the slightest compromise uphold the Orthodox Faith, which in itself is the foundation of Ecumenism. Where the Faith is compromised is no Union but adulteration, no Catechism but syncretism. For to lend support to error is not love but hatred, and to tear down the shelter is not accommodation but disservice to those in need of shelter. Let us also always remember that Christians outside the limits and gates of the Church, comprising the other flock within the boundaries of the Church, belong to Christ as His other flock. And since to the Church is entrusted the Royal Priesthood and the Apostolic Episcopacy, to the Church also falls the responsibility to shepherd them into Salvation, and from the Church shall the Lord demand account of these Christians, whom He has entrusted to her to watch over. Invoking the Intercession of the Most-Holy Mother of God and of all the Saints, may the Lord save His People and bless His Inheritance. Amen.
Let us also take heed that in the dual Ministry of Union and Catechism we firmly and without the slightest compromise uphold the Orthodox Faith, which in itself is the foundation of Ecumenism. Where the Faith is compromised is no Union but adulteration, no Catechism but syncretism. For to lend support to error is not love but hatred, and to tear down the shelter is not accommodation but disservice to those in need of shelter. Let us also always remember that Christians outside the limits and gates of the Church, comprising the other flock within the boundaries of the Church, belong to Christ as His other flock. And since to the Church is entrusted the Royal Priesthood and the Apostolic Episcopacy, to the Church also falls the responsibility to shepherd them into Salvation, and from the Church shall the Lord demand account of these Christians, whom He has entrusted to her to watch over. Invoking the Intercession of the Most-Holy Mother of God and of all the Saints, may the Lord save His People and bless His Inheritance. Amen.
