As of October 15, 2018, the New York Times is reporting “The Russian Orthodox Church on Monday moved to sever all ties with the Constantinople Patriarchate, the Orthodox mother church, to protest its moves toward creating an independent church in Ukraine.” In more ways than one this represents a real schism in the Eastern Orthodox Church and can undermine the Orthodox claim to be a faithful representative of the historic Christian faith. For the non-orthodox, this is a challenge to our understanding of institutional and denominational Christianity.
(ALEXANDER ZEMLIANICHENKO – Getty Images)
Political and Religious Schisms
It is important to note that this schism is hardly a surprise to any who have seen the political undercurrent in this ongoing feud between the Hellenic and Slavic Orthodox Churches. Certainly every church conflict can be said to have some degree of political posturing, whether it is Rome’s Imperial power grab of the Great Schism, Henry VIII in England, or even the German princes that enabled Luther’s work. But this present schism presents a greater crisis to the contemporary Orthodox church and its American diaspora.
The jurisdictional authority of Constantinople as an important patriarchate is an ancient tradition, one that can be traced back to the “pentarchy” – a term used to describe the five self-governing jurisdictions of the undivided church. Rome, Constantinople, Alexandria, Antioch, and Jerusalem were to be considered chief jurisdictions with special honor, authority, and significance. The stability of this five-headed church begins to fall apart in the 7th century as the Eastern territories are brought under Muslim rule, which happened to coincide with Rome’s increasing claims for universal jurisdiction. After the Great Schism between the Eastern and Western Churches, Constantinople becomes the Ecumenical Patriarch of the East and is recognized as “first among equals” of the Eastern Churches.
The Birth of the Russian Orthodox Church
The Russian Orthodox Church is born centuries later, first as a subordinate jurisdiction of the Ecumenical Patriarchate, but then as the Byzantine Empire crumbled the Russian Church claimed its own canonical independence. It is interesting that just as Rome claimed control as the East fell to the Muslims, the Russian church claims control as Byzantium falls. It would be over a century before this movement of self-government or “autocephaly” was officially recognized by the other Orthodox Churches. Today, the Russian Church represent a large chunk of Orthodox Christians and claims canonical jurisdiction over the Slavic Orthodox churches in Azerbaijan, Belarus, China, Estonia, Japan, Kazakhstan, Kyrgyzstan, Latvia, Lithuania, Moldova, Russia, Tajikistan, Turkmenistan, Ukraine, and Uzbekistan as well as Orthodox Christians living in other countries who voluntarily submit to its jurisdiction.
The conflict between the Russian Church and the Ecumenical Patriarchate over the canonical status of Ukraine has reached the point of schism. The Russian church is currently disallowing any of its members from celebrating communion with Churches under the Ecumenical Patriarchate. In the United States, two-thirds of the Orthodox Christians are under the Ecumenical Patriarchate of Constantinople – what are commonly called Greek Orthodox. And over a hundred thousand Orthodox Christians in America are under Russian-origin jurisdictions like the Orthodox Church in America (autocephalous), the Russian Orthodox Church Outside of Russia, and the Churches of the Moscow Patriarchate.
Jurisdictional Multiplicity
Many American Christians are familiar with this sort of jurisdictional multiplicity and conflict. In my own tradition as an Anglican we have jurisdictions with identical prayer books, liturgies, and vestments, but completely out of communion. Some is justified, no Christian can or should commune with a female “bishop” as she prays to God using feminine pronouns, and denies the literal resurrection. Other breaks are similar to this current Orthodox struggle in that they are historically complicated and deeply political.
But this Orthodox question of canonical jurisdiction and authority of autocephalous churches poses an issue for all Christians. Many have fled the denominational chaos of Protestantism for the greener pastures of Orthodoxy as a solid, unified church. Perhaps believing that she was the sole representative of the one, holy, catholic, and apostolic church. Others frustrated with the canonical division of Orthodoxy turned to Rome, hoping the Pope to lead the church through these conflicts and the Lord gave them Pope Francis.
It is a great sadness that the Russian Church would bar an otherwise faithful Christian from its communion altar. Functionally, the schism excommunicates the majority of American Orthodox Christians, at least temporarily. Can any branch of Orthodoxy claim to represent the unbroken tradition while denying real Christians access to the Body and Blood of Christ? As an Anglican Priest ordained in the Western Apostolic Succession of Sts. Peter, James, and John, and Paul – I recognize that the seeds of these poisonous canonical divisions were planted nearly a millennium ago with the Great Schism of 1054.
Bishops and Princes
The temptation for Catholic-minded Christians is to abuse our Apostolic identity as license to become the sole institutional representatives of Christ’s Kingdom. Bishops and Archbishops, Patriarchates and Metropolitans, are tempted to leave their chief calling to be shepherds of souls for the form of princely rule and worldly control.
Should the Russian Church maintain its stand against the Ecumenical Patriarchate, what effect does this have on the Orthodox identity as the faithful representative of the undivided church?
It is likely that Orthodox Christians in both jurisdictions are troubled over this – I’m sure they want Christ’s Church to be one. But perhaps rather than attempting to maneuver the canons into the favor of one jurisdiction or another, may we seek a humbler solution. Perhaps this moment is a time for Orthodox, Catholic, and Apostolic Churches to revisit what it means to be “one church.”
A Eucharistic Ecclesiology
In evaluating the merits of Russian autocephaly or the canonical authority of the Ecumenical Patriarch, perhaps we have overlooked the basics of Christian ecclesiology. The Holy Spirit brings the risen Life of Christ to us through faithful proclamation of the Gospel and His Sacraments. Imagine what it might look like to return to the simple eucharistic unity of our Apostolic fathers like St. Ignatius of Antioch who wrote: “Let that be deemed a proper Eucharist, which is [administered] either by the bishop, or by one to whom he has entrusted it. Wherever the bishop shall appear, there let the multitude [of the people] also be; even as, wherever Jesus Christ is, there is the Catholic Church.”
The Eucharist is the symbol and the means by which the Church becomes one with Christ and thus one with each other. St. John Chrysostom declares that Christ “mixed Himself with us and dissolved His body in us so that we may constitute a wholeness, be a body united to the Head.” To extend Eucharist fellowship is to recognize another Christian (and their doctrine) as part of the body of Christ. As St. Paul teaches, “For we being many are one bread, and one body: for we are all partakers of that one bread.” Just as to deny or bar one from Eucharist fellowship is to declare them outside of the body.
Perhaps at this time, when the dangers of building entire ecclesiastical structures off the flimsy merits of institutional jurisdictions are most visible, we can seek renewal around the Eucharist. The wounds suffered at 1054 have not healed, but the institutions that emerged have limped their way through a thousand year desert. Here now, as the churches become more and more divided – may we return to the Eucharistic promises of Christ’s real presence and to the reality of a undivided church around a shared altar.
