THE ELEPHANT IN THE ROOM by Father David (plus)THE HOLY SPIRIT THROUGH THE EUCHARIST GIVES A FORETASTE OF THE KINGDOM OF GOD by Fr Paul McPartlan
The other part of the problem was the complete inability of both sides to be able to see the point of view of the other side, the total absence of empathy. This was also true with the Nestorians and Monophysites. In our conversations with churches representing these “heresies”, it has been found by both Catholic and Orthodox theologians that differences are often due to differences in vocabulary, perspective and culture, rather than a real difference of faith. I am not denying the existence of real heresy, but am suggesting that it has often been caused by lack of true love on both sides rather than be the cause of the mutual antagonism. We must remember that St Isaac the Syrian, much admired by everybody nowadays, was a Nestorian by ecclesiastical allegiance. It is also true now: the complete inability of Metropolitan Hilarion Alfeyev – one of my favourite theologians – to understand what it has felt like being a Greek Catholic in the Ukraine since 1945, nor to see what kind of image the Russian Orthodox Church has projected in the Ukraine during and since the fall of Communism, with priests divorcing their wives to become patriarchs, with clergy moonlighting as KGB agents, sending back regular reports on each other as well as on other Christians to the atheist authorities, on collaborating with Russian political policy etc.
Things were even more difficult because of the piecemeal way that the schism took place. Russian Orthodoxy was in communion with Rome long after Rome’s breach with Constantinople and, even afterwards, the Archbishop of Kiev took Rome’s side at the Council of Florence. Relations between Rome and Eastern Orthodoxy in Southern Italy varied from generation to generation; and even in Greece, Jesuit missionaries sometimes asked permission of the local bishops before hearing confessions. In Syria, Egypt etc, lay people have habitually simply ignored the schism, while priests have helped each other out in emergency. There is a schism, but its theological meaning is not clear, and there is a difference of opinions on both sides of the divide as to its implications..
Tradition on either side of the schism, both churches went away from the schism believing that the other had fallen away; which means that both churches could agree with this note, added to the Ravenna Document (2007) by the Orthodox:
Orthodox participants felt it important to emphasise that the use of the terms “the Church”, “the universal Church”, “the indivisible Church” and “the Body of Christ” in this document and in similar documents produced by the Joint Commission in no way undermines the self-understanding of the Orthodox Church as the one, holy, catholic and apostolic Church, of which the Nicene Creed speaks. From the Catholic point of view, the same self-awareness applies: the one, holy, catholic and apostolic Church “subsists in the Catholic Church” (Lumen Gentium, 8); this does not exclude acknowledgement that elements of the true Church are present outside the Catholic communion.
- that eucharistic ecclesiology is Orthodox and not Anglican and first came to light in the Institut Saint-Serge, the Russian Orthodox theological institute in Paris and is associated with Nicolai Afanasiev;
- that is doesn’t contradict the note in the Ravenna Document but puts Catholic and Orthodox counter-claims in a new context where we can seek to reconcile them;
- that, on the contrary, the vision of the Church as being made up of a number of totally autocephalous patriarchates with no organisational connection between them is the closest thing there is to the Anglican Branch Theory;
- that eucharistic ecclesiology requires corrections to Catholicism and Orthodoxy and lights up the way to unity.:
The grace of the Trinity is the starting point for understanding the nature of the Church, and especially for her unity in multiplicity, as the Holy Spirit shares one life and one being. The three distinct and unique Persons are one in life and in nature. Similarly, the Church exhibits a parallel multiplicity of persons in unity of life and being. The difference between God and the Church is that, in the former, multiplicity in unity is the truth, whereas in the latter, this is only a participation in the truth. In patristic language the former is ousia, while the latter is metousia. The unity of the three divine Persons in life and being is, therefore, the prototype of the unity of the Church’s persons in life and in being. As Christ Himself says in His prayer for the Church: “even as Thou O Father are in me and me in Thee, so they may be one, that the world may believe that Thou has sent me.” The mark of unity is collegiality and love, and not subordination. Orthodox Triadology, based on the grace of the Trinity, supplies the basic ontological categories for Orthodox ecclesiology. The Church is an eikon of the Holy Trinity, a participation in the grace of God.The Church of Christ
How does the Church participate in God’s mystery and grace? How is metousia Theou (“participation in the essence of God”) achieved? How does the Church become an eikon of the Holy Trinity? The answer, in its simplest form, is contained in the phrase “in and through Christ.” Christ has established the bond between the image of the Triune God, and that which is made after the image, namely, the Church, mankind. In Christ we have both the eikon and the kat eikon (“that which is according to the image”). Hence, we must say that the Church is the Church of the Triune God as the Church of Christ. The link between the Holy Trinity and Christology, that is, between theology and economy, demands a similar link in ecclesiology. The Church is in the image of the Triune God, and participates in the grace of the Trinity inasmuch as She is in Christ and partakes of His grace. The unity of persons in life and being cannot be achieved apart from this economy of Christ, and we here encounter what the New Testament calls the “Body of Christ.”Christ is the Head of the Church and She is His Body. It is from this Christological angle that we better understand the multiplicity in unity which exists in the Church. This angle of the Body of Christ is normally connected with the divine Eucharist, because it is in the Eucharist that the Body is revealed and realized. In the divine Eucharist we have the whole Christ, the Head, and the Body, the Church. But the Eucharist is celebrated in many places and among many different groups of people. Does this then mean that there are many bodies of Christ? This is not the case because there is one Head, and one eucharistic Body (His very body which He took up in the Incarnation) into which all the groups of people in the different places are incorporated. It is the Lord Himself who is manifested in many places, as He gives His one Body to all, so that in partaking of it they may all become one with Him and with one another. “In that there is one bread, the many are one Body, for we all partake of the one bread.” The many places and the many groups of people where the eucharistic Body of Christ is revealed do not constitute an obstacle to its unity. Indeed, to partake of this Body in one place is to be united with Him who is not bound by place and, therefore, to be mystically (or “mysterially,” or “sacramentally”) united with all. This is how St. Athanasius explains the prayer of our Lord that the apostles may be one. “… because I am Thy Word, and I am also in them because of the Body, and because of Thee the salvation of men is perfected in Me, therefore I ask that they may also become one, according to the Body that is Me and according to its perfection, that they, too, may become perfect having oneness with it, and having become one in it; that, as if all were carried by me, all may be one body and one spirit and may grow up into a perfect man.” And St. Athanasius concludes: “For we all, partaking of the same, become one Body, having the one Lord in ourselves.” What is given in one specific place is something which also transcends it, because of its particular perfection, that is, its being Christ’s risen body. The different eucharistic localities, with the eucharistic president (the bishop), the clergy, and the participants (the people) constitute or reveal the whole Church. It is a local church, and yet she reveals the catholic mystery of one Church. The one Church of Christ is equally and fully in all these localities because of the one, perfect Eucharist, the one Lord, and the one Body.
Of course, there are differences between Catholicism and Orthodoxy; otherwise, union would have already taken place; but, in the above quotation, there is no difference.
Now, let us look at what is meant by “sister churches” by attending to a quotation from Archimandrite Robert Taft:
The new Catholic “Sister Churches” ecclesiology describes not only how the Catholic Church views the Orthodox Churches. It also represents a startling revolution in how the Catholic Church views itself: we are no longer the only kid on the block, the whole Church of Christ, but one Sister Church among others. Previously, the Catholic Church saw itself as the original one and only true Church of Christ from which all other Christians had separated for one reason or another in the course of history, and Catholics held, simplistically, that the solution to divided Christendom consisted in all other Christians returning to Rome’s maternal bosom.
Vatican II, with an assist from those Council Fathers with a less naïve Disney-World view of their own Church’s past, managed to put aside this historically ludicrous, self-centered, self-congratulatory perception of reality. In doing so they had a strong assist from the Council Fathers of the Melkite Greek Catholic Church whose concrete experience of the realities of the Christian East made them spokesmen and defenders of that reality.
Where the Eucharist is, there is the Church. In the words of Cardinal Ratzinger, “‘The Church is the celebration of the Eucharist: The Eucharist is the Church; they do not simply stand side by side; they are one and the same.” As the Orthodox summary of eucharistic ecclesiology states:
In the divine Eucharist we have the whole Christ, the Head, and the Body, the Church. But the Eucharist is celebrated in many places and among many different groups of people. Does this then mean that there are many bodies of Christ? This is not the case because there is one Head, and one eucharistic Body (His very body which He took up in the Incarnation) into which all the groups of people in the different places are incorporated. It is the Lord Himself who is manifested in many places, as He gives His one Body to all, so that in partaking of it they may all become one with Him and with one another. “In that there is one bread, the many are one Body, for we all partake of the one bread.” The many places and the many groups of people where the eucharistic Body of Christ is revealed do not constitute an obstacle to its unity. Indeed, to partake of this Body in one place is to be united with Him who is not bound by place and, therefore, to be mystically (or “mysterially,” or “sacramentally”) united with all.
In eucharistic ecclesiology, the local church that celebrates the sacraments, especially the Eucharist, is the source of Tradition which was first preached by the Apostles and disciples who were sent by Christ. Although Tradition has a single source in Christ, it has been formed by the synergy of the Holy Spirit and the Church in different places, within churches with different cultures, languages and histories. Tradition at its most basic is, therefore, pluriform in its cultural expression, languages and history. At the same time, in every place, culture, language and diverse historical experiences, authentic Tradition manifests the same Christ. Thus, Christian unity is a unity in diversity.
In eucharistic ecclesiology the unity that Christians enjoy with one another is a Unity of identity. Each eucharist makes the eucharistic assembly the body of Christ; but although Mass is celebrated in many places, there are not many bodies of Christ but only one. Just as hundreds of consecrated hosts can be placed in one ciborium, and each is the body of Christ and all of them together are the body of Christ; so it is with the Church: every eucharistic assembly is body of Christ and the church on a diocesan, regional and universal level is body of Christ based on our dwelling in Christ through the Eucharist.
Our unity in Christ is a reflection of the Holy Trinity, “even as Thou O Father are in me and me in Thee, so they may be one, that the world may believe that Thou has sent me.” (Jn 17, 21) We are brought up into the presence of the Father through the veil which is the flesh and blood of Christ by the power of the Holy Spirit. It is our participation in the life of the Trinity as a eucharistic community that gives shape to the Church as an institution at a local, regional and universal level.
When Pope Francis said that the only authority that exists in the Church is service and the only power is the power of the Cross, he implies the enormous difference between civil authority based on power to enforce it and ecclesial authority based on love that reflects the presence of the Holy Spirit that transforms relationships through participation in the Eucharist. Civil and ecclesiastical law may use the same language, but they are very different, as Jesus himself taught.
Eucharistic Ecclesiology does not contradict the Ravenna Document, even when both churches agree on its basic tenets. It puts the counter-claims in a new context. It does extend recognition of local and regional churches as participators in the fullness of Catholicism which is the eucharistic Christ; but, at a universal level there is disagreement. Catholics would say that the reality of universal Christian unity cannot be adequately expressed by a group of autocephalous churches that jostle with one another for power like nation states and live their Christian lives as parallel but relatively isolated institutions. Catholic unity in its engagement with each other reflects the life of the Trinity; and, as an expression of God’s reign, it must transcend nationality and all other divisions and limitations that, when not transcended, keep fallen humanity locked up in the Tower of Babel. Thus, the Letter to Diognetus says of members of the Church:
“Christians are not distinguished from the rest of humanity by country, language, or custom. For nowhere do they live in cities of their own, nor do they speak some unusual dialect, nor do they practice an eccentric lifestyle….While they live in both Greek and barbarian cities, as each one’s lot was cast, and follow the local customs in dress and food and other aspects of life, at the same time they demonstrate the remarkable and admittedly unusual character of their own citizenship. They live in their own countries, but only as aliens; they participate in everything as citizens, and endure everything as foreigners. Every foreign country is their fatherland, and every fatherland is foreign.”
While Orthodox reject the papacy, they present nothing really credible to take its place, only a loosely knit group of patriarchs, often representing different national traditions who often squabble among themselves. I don’t think the writer of the Letter to Diognetus would have recognised them!
On the other hand, in the past we Catholics have projected the papacy as a kind of divine right monarchy; and Orthodox have rightly considered this to be a kind of ecclesiastical worldliness. Catholics did not distinguish between civil law and ecclesiastical law sufficiently, even though Jesus in his teaching was very clear about the difference, and it often acted as one world power among others, although with special privileges. Also, everything was centralised on the Vatican: unity was stressed at the expense of diversity.
Both sides, Catholic and Orthodox, advocate a regular synod to best express Catholic communion, called to exercise universal authority under the direction of a protos or presiding primate. Pope Francis called the “Synod on the Family.” He said in October, 2015,
“The journey of synodality is the journey that God wants from his church in the third millennium,” the pope said Oct. 17. “A synodal church is a listening church, aware that listening is more than hearing. It is a reciprocal listening in which each one has something to learn.”
Francis, members of the Synod of Bishops on the family, theologians and other guests dedicated a morning to marking the anniversary of Blessed Paul VI’s institution in 1965 of the synod as a forum for sharing the faith and concerns of the world’s Catholics, reflecting together and offering counsel to the pope.
Referring to the Greek roots of the word “synod,” Francis said, “walking together — laity, pastors, the bishop of Rome — is an easy concept to express in words, but is not so easy to put into practice.”
In fact, before Francis spoke, five cardinals, an archbishop and the patriarch of the Chaldean Catholic Church spoke about the blessings and challenges of the synod process over the past 50 years. They agreed that while the synod’s methodology has improved over the past five decades, there still is work to do.
“We must continue on this path,” Francis told them. “The world in which we live and which we are called to love and serve, even with its contradictions, requires from the church the strengthening of synergies in all areas of its mission.”
The Orthodox had their “Holy and Great Council” in Crete in 2016. At its ending, the bishops said the following:
“The Orthodox church, faithful to the unanimous apostolic tradition and her sacramental experience, is the authentic continuation of the one Holy Catholic and Apostolic Church as confessed in the Creed and confirmed by the teaching of the Church Fathers,” the Orthodox representatives said in a final message.
“The Orthodox church expresses her unity and catholicity in council — conciliarity pervades her organization, the way decisions are taken and determines her path,” the message continued.
“The church does not involve herself in politics — her voice remains distinct, but also prophetic, as a beneficial intervention for the sake of man. Human rights today are at the center of politics as a response to social and political crises and upheavals, and seek to protect the citizen from the arbitrary power of the state. Our church adds to this the obligations and responsibilities of citizens and the need for constant self-criticism.”
Both the Catholic and Orthodox synods met with opposition: Catholic prelates who expected the synod to act just like the Vatican and Orthodox prelates wary of handing over any authority from their autocephalous, independent selves. Both synods plan to hold further ones, even though the Orthodox one became caught up in the usual Moscow-Constantinople rivalry. Both Catholic and Orthodox hope to improve in the future.
for information of Pope Francis’ Synods on the Family, please click on
for information on the Orthodox Holy and Great Council, please click on
1
The Society for Ecumenical Studies
The Spirit, the Catechism and Primacy
London Ecclesiology Forum, 1995
Paul McPartlan
Christian faith is deepened by the celebration of the Lord’s Supper. … As the Eucharist celebrates the Resurrection of Christ, it is appropriate that it should take place at least every Sunday. As it is the new sacramental meal of the people of God, every Christian should be encouraged to receive communion frequently (BEM, Eucharist, 30,31).
Only the Holy Spirit can overcome the divisions still existing between Christians. On the day of Pentecost, when he descended upon the Apostles, he transformed them into decisive and mutually united witnesses to Christ…. Throughout Christendom there is now a deepening conviction that the invocation of the Holy Spirit in the Eucharist – that is, the so-called epiclesis - is a great prayer for Christian unity and an incessant appeal for union.’ 3
There has been great upheaval in eastern Europe since then, but in 1994, the Pope showed that his hope is undimmed. He told the cardinals assembled in Rome that, ‘in view of the year 2000′, reconciliation between the Catholic West and the Orthodox East is ‘perhaps the greatest task’.7 After his Lenten retreat, in 1995, which centred 5 on the rich spirituality of the Eastern Churches, he said, ‘We truly wish to draw closer and closer to our Eastern, Byzantine and Russian brethren, because we are deeply convinced that the same faith unites us.’ 8 We shall see how the Catechism helps that process, by what it says about the Holy Spirit, the Church and the future.
I thought about the Holy Spirit! St Paul tells the Corinthians that no one can say ‘Jesus is Lord’ unless they are under the influence of the Holy Spirit (1 Cor 12:3). No Christian word is uttered or Christian deed is done without the prompting and grace of the Holy Spirit. The Spirit is so powerful and yet normally so unrecognised. Jesus himself promised that the Spirit would remind us of all that he had said (Jn 14:26) and also tell us of the things to come (Jn 16:13). So, whenever we look back to the life of Christ or forward to heaven, the Spirit is at work. The Spirit ‘will teach you everything’ (Jn 14:26), says Jesus. Let us see what the Catechism has to say.
Now, the Catechism relates each of its four sections strongly to the Holy Spirit. First of all, it points out that the Creed is essentially trinitarian and that what we may think of as its twelve articles are, in fact, grouped under just the three headings of belief in the Father, belief in the Son and belief in the Holy Spirit. That means that all of its final articles are in fact just a teasing out of aspects of belief in the Holy Spirit. In other words, belief in the holy, catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body and life everlasting, is all embraced by belief in the Holy Spirit. All of these things are simply the ways in which, as it says, ‘[the] divine plan, accomplished in Christ, … [is] embodied in mankind by the outpouring of the Spirit’ (686).
From beginning to end, then, the Catechism explicitly marvels in the activity of the Holy Spirit. This is of great ecumenical significance with regard to the Orthodox. As is well known, historically the rift between East and West centred upon the Western insertion of the filioque (‘and from the Son’) into the credal statement about the procession of the Holy Spirit (cf 247). The Orthodox still today proclaim simply that the Spirit proceeds ‘from the Father’ (cf 245, 248). It is notable that, while of course 7 defending the use of the filioque in the Latin tradition (246), the Catechism indicates that it pertains to the theological explanation of the mystery of God’s trinitarian life rather than to the mystery itself; between West and East there is, it says, ‘identity of faith in the reality of the same mystery confessed’ (cf 248).
The entire mission of the Son and the Holy Spirit, in the fulness of time, is contained in this: that the Son is the one anointed by the Father’s Spirit since his Incarnation – Jesus is the Christ, the Messiah.
At the heart of each celebration of the Eucharist is the anamnesis, the memorial of God’s saving acts, particularly in the paschal mystery of Christ, and the epiclesis, the invocation of the Spirit to transform the gifts and the assembly (1106). These two elements are not juxtaposed but interlocked, as we can see from the description of the Spirit as ‘the Church’s living memory’ (1099), whose outpouring makes present ‘the unique mystery’ being solemnly remembered (1104). The final words of this section extend the epiclesis to cover the entire life of the Church:
The Church therefore asks the Father to send the Holy Spirit to make the lives of the faithful a living sacrifice to God by their spiritual transformation into the image of Christ, by concern for the Church’s unity, and by taking part in her mission through the witness and service of charity.’ (1109)
The Church 9
United around Christ in heaven, we shall share the life of the Trinity, and that life isimprinted upon us from the future every time we gather around the bishop or the priest for the Eucharist. A principle summarises that idea, namely, the Eucharist makes the Church. The Catechism actually puts those words into italics for emphasis (CCC 1396). I gave that title to my book on Henri de Lubac and John Zizioulas, Catholic and Orthodox respectively, because both of these major theologians give a central place to that principle.9
‘It is in [the] perspective of communion among local churches that an approach could be made to the question of primacy in the Church in general and, in particular, to that of the primacy of the Bishop of Rome’ (55).
Now, the reason given in the Catechism for the necessity of the Pope’s intervention is precisely one set in this perspective:
‘because he is the supreme visible bond of the communion of the particular Churches in the one Church and the guarantor of their freedom’ (1559), it says.
The definitive act of a bishop in his local church is that of presiding at the Eucharist, as Catholics and Orthodox would both agree, and the fact that each local church, with its bishop, is striving to live out one and the same mystery in its own locality, means that the witness of each affects all of the others, for good or ill. What is being said here is that it is the pope’s task to exercise a ministry of vigilance to ensure that the eucharistic lives of the many local churches are in harmony with one another in their witness to the world of today and in harmony, also, with the witness of past ages, and that, by doing so, the pope underpins and consolidates the eucharistic ministry of each bishop in his own church.
‘The whole Church’, it says, ‘is united with the offering and intercession of Christ.’ In other words, wherever the Eucharist is celebrated, it is always an act of 12 the whole Church. ‘Since he has the ministry of Peter in the Church,’ it continues,
‘the Pope is associated with every celebration of the Eucharist, wherein he is named as the sign and servant of the unity of the universal Church’ (CCC 1369).
‘The fruit of the sacramental life is that the Spirit of adoption makes the faithful partakers in the divine nature by uniting them in a living union with the only Son, the Saviour’ (1129).
The original French text says starkly that the Spirit deifies believers.13 The roots of this teaching lie, of course, in the second letter of Peter, where it is said that we are to become ‘partakers of the divine nature’ (2 Pet 1:4). This biblical theme of divinising transformation is very prominent in Orthodoxy under the name of theosis, and it recurs many times in the Catechism, accompanied by quotations from the great Eastern Fathers, e.g. ‘those in whom the Spirit dwells are divinized’ (St Athanasius, CCC 1988). Catholics and Orthodox bear united witness to the great tradition that divinisation is indeed our destiny. This profound agreement was expressed and its importance shown when the Catholic-Orthodox dialogue said that: ‘every expression of faith should envisage the final destiny of man, as a child of God by grace, in his deification through victory over death and in the transfiguration of creation’ (second agreed statement, 31, my italics; cf first agreed statement, I,4b). Faith, we are told at another point, ‘seeks a reorientation towards the realities of the Kingdom which is coming and which, even now, is beginning to transform the realities of this world’ (second statement, 11). The place where such a faith is lived most intensely is in the celebration of the Eucharist, about which the first agreed statement says that it ‘anticipates the judgement of the world and its final transfiguration’ (I,4c).
To this emphasis upon the future, the Catechism significantly adds the other two elements of the trio with which we began, when it states: ‘It is in this eternal liturgy that the Spirit and the Church enable us to participate whenever we celebrate the mystery of salvation in the sacraments’ (1139, my italics).14
Notes
1 Baptism, Eucharist and Ministry (Faith and Order Paper 111; World Council of Churches, Geneva, 1982), hereafter BEM, Eucharist, 18.
2 Cf my book, Sacrament of Salvation, An Introduction to Eucharistic Ecclesiology
(T & T Clark, Edinburgh, 1995), chap.6.
3 Pope John Paul II, address to ecumenical representatives in Poland, 8 June 1987, in
Osservatore Romano (English edition, hereafter OssRom), 6/7/87, p.5.
4 Catechism of the Catholic Church (Geoffrey Chapman, London, 1994;, hereafter CCC.
The French original was published in 1992.
5 Cf my article, The Catechism and Catholic-Orthodox Dialogue, One in Christ 30(1994),
pp.229-244.
6 Cf Paul McPartlan (ed.), One in 2000? Towards Catholic-Orthodox Unity (St Paul, Slough,
1993), p.9. This book contains the first three Catholic-Orthodox agreed statements together
with related articles.
7 OssRom, 22/6/94, p.8.
8 OssRom, 15/3/95, p.1
9 Cf Paul McPartlan, The Eucharist Makes the Church: Henri de Lubac and John Zizioulas in dialogue (T & T Clark, Edinburgh, 1993).
10 Congregation for the Doctrine of the Faith, Letter to the Bishops of the Catholic Church on some aspects of the Church considered as Communion (28/5/92), 11.
11 Ibid., 13.
12 J J von Allmen, L’église locale parmi les autres églises locales’, Irénikon 43(1970), p.529
(my italics).
Source: http://fatherdavidbirdosb.blogspot.com/2016/12/the-elephant-in-room-by-father-david.html
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