THE UNITY OF THE CHURCH

By Fr. Michael Pomazansky from "Orthodox Dogmatic Theology," St. Herman of Alaska Brotherhood Press (1994), pp. 234-237.

In the Greek text the word "in One," is expressed as a numeral (en mian). Thus, the Symbol of our Faith confesses that the Church is one. In specific, we confess that (a) the Church is one as viewed from within itself, i.e., not divided, and (b) She is one as viewed from without, that is, not having any other beside itself.

Its unity consists not in the joining together of what is different in nature, but in inward agreement and unanimity. There is one body, and one Spirit, even as ye are called in one hope of your calling; One Lord, one faith, one baptism, One God and Father of all, who is above all, and through all, and in you all. (Eph 4:4-6).

Depicting the Church in parables, the Saviour speaks of one flock, of one sheepfold, of one grapevine, of one foundation stone of the Church. He gave a single teaching, a single baptism, and a single communion. The unity of the faithful in Christ comprised the subject of His High- Priestly Prayer before His sufferings on the Cross; the Lord prayed that they all may be one {That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me—Jn 17:21).

The Church is one not only inwardly, but also outwardly. Outwardly its unity is manifested in the harmonious confession of faith, in the oneness of Divine services and Mysteries, in the oneness of the grace-giving hierarchy, which comes in succession from the Apostles, in the oneness of canonical order.

The Church on earth has a visible side and an invisible side. The invisible side is: that its Head is Christ; that it is animated by the Holy Spirit; that in it is performed the inward mystical life in sanctity of the more perfect of its members. However, the Church, by the nature of its members, is visible, since it is composed of men in the body; it has a visible hierarchy; it performs prayers and sacred actions visibly; it confesses openly, by means of words, the faith of Christ.

The Church does not lose its unity because side by side with the Church there exist Christian societies which do not belong to it. These societies are not in the Church, they are outside of it.

Furthermore, the unity of the Church is not violated because of temporary divisions of a non-dogmatic nature. Differences between Churches arise frequently out of insufficient or incorrect information. Also, sometimes a temporary breaking of communion is caused by the personal errors of individual hierarchs who stand at the head of one or another local Church, or it is caused by their violation of the canons of the Church, or by the violation of the sub mission of one territorial ecclesiastical group to another in accordance with anciently established tradition. Moreover, life shows us the possibility of disturbances within a local Church which hinder the normal communion of other Churches with the given local Church until the outward manifestation and triumph of the defenders of authentic Orthodox truth. Finally, the bond between Churches can sometimes be violated for a long time by political conditions, as has often happened in history. [1] In such cases, the division touches only outward relations, but does not touch or violate inward spiritual unity.

The truth of the One Church is defined by the Orthodoxy of its members, and not by their quantity at one or another moment. St. Gregory the Theologian wrote concerning the Orthodox Church of Constantinople before the Second Ecumenical Council as follows: "This field was once small and poor ... This was not even a field at all. Perhaps it was not worth ranaries or barns or scythes. Upon it there were no stacks or sheaves, but perhaps only small and unripe grass which grows upon the housetops, which withereth afore it groweth up. Wherewith the mower filleth not his hand; nor he that bindeth sheaves his bosom (Pss 128:6-8), and which do not call upon themselves the blessing of those who pass by. Such was our field, our harvest.

Although it is great, fat, and abundant before Him Who sees what is hidden ... still, it is not known among the people, it is not united in one place, but is gathered little by little as the summer fruits, as the grape gleanings of the vintage; there is no cluster to eat, as the grapegleanings of the vintage: there is no cluster to eat. (Micah 7: 1). Such was our previous poverty and grief." (Farewell Sermon of St. Gregory the Theologian to the Fathers of the Second Ecumenical Council).

"And where are those," says St. Gregory in another Homily, "who reproach us for our poverty and are proud of their wealth? They consider great numbers of people to be a sign of the Church, and despise the small flock. They measure the Divinity (the Saint has in mind here the Arians, who taught that the Son of God was less than the Father) and they weigh people. They place a high value on grains of sand (that is, the masses) and belittle the luminaries. They gather into their treasure-house simple stones, and disdain pearls" (St. Gregory the Theologian, Homily 33, Against the Arians).

In the prayers of the Church are contained petitions for the ceasing of possible disagreements among the Churches: Cause discords to cease in the Church; quickly destroy by the might of Thy Holy Spirit all uprisings of heresies. (Eucharistic Prayer at the Liturgy of St. Basil the Great). We glorify Thee ... Thou one rule in Trinity, and beg forforgiveness of sins, peace for the world, and concordfor the Church ... Grant peace and unity to Thy Church, O Thou Who lovest mankind! (Sunday Canon of Nocturne, Tone 8, Canticle 9).

[1]. Two examples from recent church history may serve to illustrate the character of these temporary divisions:

In the early 19th century, when Greece proclaimed its independence from the Turkish Sultan, the parts of the Greek Church in Greece itself and in Turkey became outwardly divided. When the Patriarch of Constantinople, who was still under Turkish authority, was forced by the Sultan to excommunicate the "rebels" in Greece, the Orthodox in Greece refused to accept this act as having been performed under political coercion, but they did not cease to regard the Patriarch as a member of the same Orthodox Church as themselves, nor did they doubt that his non-political sacramental acts were grace-giving. This division led to the formation today of two separate local Churches (in full communion with each other): those of Greece and those of Constantinople.

(1) In the 20th century Russian Orthodox Church, a church administration was formed in 1927 by Metropolitan Sergius (the Moscow Patriarchate) on the basis of submission to the dictation of the atheist rulers. Parts of the Church in Russia (the Catacomb or True Orthodox Church) and outside (the Russian Church Outside of Russia) refuse up to now to have communion with this administration because of its political domination by Communists; but the bishops of the Church Outside of Russia (about the Catacomb Church it is more difficult to make a general statement) did not deny the grace of the Mysteries of the Moscow Patriarchate and still felt themselves to be one with its clergy and faithful who try not to collaborate with Communist aims. When Communism fell in Russia, these church bodies are once more in communion, leaving to a future free council all judgments regarding the "Sergianist" period.