







There has been much debate about an article I published called The Myth of Schism by David B. Hart , here http://www.orthodoxchristianity.net/forum/index.php/topic,52570.0.html/ Some have scornfully dismissed the article as Papist propaganda, I think because they live in a world where propaganda is mistaken for history - a mistake we all make from time to time. Did not some historian say that history does not happen, it is written? Anyway, having shamelessly pirated David B. Hart's excellent article for my blog - I believe my ancestors were pirates who worked from the port of Bristol - I think I owe it to him to pirate another article which is just as excellent, and which reveals that he is a solidly Orthodox believer. This may not be recognised by some other Orthodox believers who do not recognise their own faith unless it is actually seeped in xenophobia. I hope someone in the Orthodox Forum will indicate the existence of this post to the rest.





In this article, David Hart puts his finger on the problem, and the reason why Catholics accept so easily the notion that we share the same faith, and Orthodox are more cautious. I believe that there may be a solution, that some Orthodox theologians also think that there may be a solution; but only time will tell. Both churches need to solve some of their internal problems; hence the need for us to concentrate on action rather than words or immediate solutions at the present moment. As the Patriarch of Moscow has pointed out, we need to take on the secular world together, as far as we can. We will need to trust one another, even like one another, before there is any opportunity of union; and this will only happen by us working together. It happened in the gulags, so it can happen here. Meantime, read David Hart's article on the papacy, enjoy it, and adjust your attitude to David B. Hart accordingly.













SATURDAY, MARCH 25, 2006





David B. Hart, "The Future of the Papacy," and Ecumenism

This was a response to a George Weigel article in First Things about the role of the papacy in Church history.

As John Paul II’s extraordinary pontificate enters its twilight (pray God, a long and golden one), it is well to reflect upon his enormous achievements and celebrate them with the grateful astonishment they merit. But it is also sobering to recall that the one aim that, by his own avowal, has always lain closest to his heart—reconciliation between the Eastern and Roman Churches—has proven to be the source of his gravest disappointment, and probably the only manifest failure that can be placed in the balance over against his innumerable successes. As an Orthodox Christian definitely in the ecumenical “left wing” of my church, I cannot speak for all my co–confessionalists; but I can record my own shame that so few Orthodox hierarchs have even recognized the remarkable gesture made by John Paul II in Ut Unum Sint (1995), in openly soliciting advice on how to understand his office (even indeed the limits of its jurisdiction), or been moved to respond with anything like comparable Christian charity. However, the Pope has perhaps always been somewhat quixotic in his reckoning of the severity of the differences between the communions, and so of the effort required to effect any real reciprocal understanding between them (let alone rapprochement).





Anyone familiar with the Eastern Christian world knows that the Orthodox view of the Catholic Church is often a curious mélange of fact, fantasy, cultural prejudice, sublime theological misunderstanding, resentment, reasonable disagreement, and unreasonable dread: it sees a misty phantasmagoria of crusades, predestination, “modalism,” a God of wrath, flagellants, Grand Inquisitors, and those blasted Borgias. But, still, and from my own perspective ab oriente, I must remark that the greater miscalculation of what divides us is almost inevitably found on the Catholic side, not always entirely free of a certain unreflective condescension. Often Western Christians, justifiably offended by the hostility with which their advances are met by certain Orthodox, assume that the greatest obstacle to reunion is Eastern immaturity and divisiveness. The problem is dismissed as one of “psychology,” and the only counsel offered one of “patience.” Fair enough: decades of Communist tyranny set atop centuries of other, far more invincible tyrannies have effectively shattered the Orthodox world into a contentious confederacy of national churches struggling to preserve their own regional identities against every “alien” influence, and under such conditions only the most obdurate stock survives. But psychology is the least of our problems.





In truth, so vehement is this pope’s love of Eastern Christianity that it has often blinded him to the most inexorable barriers between the churches. As an error of judgment, this is an endearing one, but also one possible only from the Western vantage. Of course a Catholic who looks eastward finds nothing to which he objects, because what he sees is the Church of the Seven Ecumenical Councils (but—here’s the rub—for him, this means the first seven of twenty–one). When an Orthodox turns his eyes westward he sees what appears to him a Church distorted by innovation and error: the filioque clause, the pope’s absolute primatial authority, purgatory, indulgences, priestly celibacy. Our deepest divisions concern theology and doctrine, and this problem admits of no immediately obvious remedy, because both churches are so fearfully burdened by infallibility. The disagreements in theology can be mitigated: Western theologians now freely grant that the Eastern view of original sin is more biblical than certain Latin treatments of the matter; only the most obtusely truculent Orthodox still believe that the huge differences in Trinitarian theology that a previous generation found everywhere in Latin tradition indeed actually exist; etc. But doctrine is more intractable. The Catholic Church might plausibly contemplate the suppression of the filioque, but could it repudiate the claim that the papacy ever possessed the authority to allow such an addition? The Eastern Church believes in sanctification after death, and perhaps the doctrine of purgatory really asserts nothing more; but can Rome ever say that in speaking of it as “temporal punishment,” which the pope may in whole or part remit, it was in error? And so on.





Even if we retreat to the issue of psychology again, here too Catholic ecumenists often misconstrue the nature of the Orthodox distrust of their good will. It is not simply the case that the Orthodox are so fissiparous and jealous of their autonomy that the Petrine office appears to them a dangerous principle of homogeneity, an ordo obedientiae to which their fractious Eastern wills cannot submit. Jurisdictional squabbling aside, the Orthodox world enjoys so profound a unity—of faith, worship, spirituality, and ecclesiology—that the papacy cannot but appear to it as a dangerous principle of plurality. After all, under the capacious canopy of the papal office, so many disparate things find common shelter. Eastern rites huddle alongside liturgical practices (hardly a peripheral issue in the East) disfigured by rebarbative banality, by hymnody both insipid and heterodox, and by a style of worship that looks flippant if not blasphemous. Academic theologians explicitly reject principles of Catholic orthodoxy, but are not (as they would be in the East) excluded from communion. There are three men called Patriarch of Antioch in the Roman communion—Melkite, Maronite, and Latin (I think I have them all)—which suggests that the very title of patriarch, even as regards an apostolic see, is merely honorific, because the only unique patriarchal office is the pope’s. As unfair as it may seem, to Orthodox Christians it often appears as if, from the Catholic side, so long as the pope’s supremacy is acknowledged, all else is irrelevant ornament. Which yields the sad irony that the more the Catholic Church strives to accommodate Orthodox concerns, the more disposed many Orthodox are to see in this merely the advance embassy of an omnivorous ecclesial empire.





All of which sounds rather grim. But having made the necessary qualifications, I can now praise John Paul II for all he has done for the unity of the apostolic Churches. He is, simply stated, a visionary on this matter. True, human beings cannot overcome the obstacles dividing East from West; but the unity of the Church is never—even when it is only two or three gathered in Christ’s name—a human work. Each church is grievously wounded by its separation from the other, and only those who have allowed pride and infantile anger to displace love in their hearts are blind to this.





Moreover, our need for one another grows greater with the years. It is sometimes suggested that the future of society in the West—and so, perhaps, the world—is open to three “options”: Christianity, Islam, and a consumerism so devoid of transcendent values as to be, inevitably, nothing but a pervasive and pitiless nihilism. The last of these has the singular power of absorbing some of the energies of the other two without at first obviously draining them of their essences; the second enjoys a dogmatic warrant for militancy and a cultural cohesiveness born both of the clarity of its creed and the refining adversities of political and economic misfortune; but the only tools at Christianity’s disposal will be evangelism and unity. The confrontation between the Church and modern consumerism will continue to occur principally in the West, where a fresh infusion of Orthodoxy’s otherworldliness may prove a useful inoculant; but the encounter or confrontation with Islam will be principally, as it long has been, in the East. It is impossible to say what peace will be wrought there or what calamity, but it may well be that the Petrine office, with its unique capacity for “strengthening the brethren” and speaking the truth to the world, will prove indispensable.



