From: Subject: Ecumenism and the Ecclesiology of Saint Cyprian of Carthage Date: Fri, 2 Mar 2007 01:40:00 -0600 MIME-Version: 1.0 Content-Type: multipart/related; type="text/html"; boundary="----=_NextPart_000_0020_01C75C6B.B0F4D580" X-MimeOLE: Produced By Microsoft MimeOLE V6.00.2900.3028 This is a multi-part message in MIME format. ------=_NextPart_000_0020_01C75C6B.B0F4D580 Content-Type: text/html; charset="utf-8" Content-Transfer-Encoding: quoted-printable Content-Location: http://www.orthodoxinfo.com/ecumenism/stcyprian_eccles.aspx =EF=BB=BF Ecumenism and the Ecclesiology of Saint Cyprian of = Carthage
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Ecumenism and the Ecclesiology of Saint Cyprian of = Carthage

by Fr. Daniel Degyansky

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    Saint Cyprian of Carthage developed with fearless = consistency a=20 doctrine of the complete absence of Grace in every sect = which had=20 separated itself from the True Church. His doctrine is one = of the=20 basic foundation blocks of Orthodox ecclesiology and it = stands in=20 direct opposition to the presuppositions of the ecumenical = movement.=20 Moreover, his warnings about the enemies of the Church have=20 traditionally guided Orthodox in their response to those = outside Her=20 fold:

    Not only must we beware of what is open and manifest, = but also=20 what deceives by the craft of subtle fraud. And what can = be more=20 crafty, or what more subtle, than for this enemy...to = devise a new=20 fraud, and under the very title of the Christian name to = deceive=20 the incautious. [139]

    Saint Cyprian=E2=80=99s warnings about enemies of the = Church who call=20 themselves "Christians" in order to destroy the Faith can be = applied=20 to many of those who support unity through the contemporary=20 ecumenical movement. The fact that such application is = seldom made=20 gives us evidence of just how far contemporary ecumenism has = removed=20 some Orthodox from the criterion of truth that is their = Faith.

    The essence of Saint Cyprian=E2=80=99s reasoning lay "in = the conviction=20 that the sacraments are established in the Church." = That is=20 to say, they are effected and can be effected only in = the=20 Church, in communion and in communality. Therefore, = every=20 violation of communality and unity in itself leads = immediately=20 beyond the last barrier into some decisive outside. = To=20 Saint Cyprian every schism was a departure out of the = Church, out of=20 that sanctified and holy land "where alone rises the = baptismal=20 spring, the waters of salvation." [140] Saint Cyprian was = adamant in=20 his position with regard to the Church=E2=80=99s rejection = of the validity=20 of an heretical sacrament:

    For it is no small and insignificant matter which is = conceded=20 to heretics, when their baptism is recognized by us; since = thence=20 springs the whole origin of faith and the saving access to = the=20 hope of life eternal. And the divine condescension for = purifying=20 and quickening the servants of God. For if any one could = be=20 baptized among heretics, certainly he could also obtain = remission=20 of sins. If he attained remission of sins, he was also=20 sanctified.[141]

    Saint Cyprian felt that if the True Church recognizes the = sacraments of those outside of Her realm, She gives = credibility to=20 heretics and schismatics:

    For if they shall see that it is determined and decreed = by our=20 judgement and sentence, that the baptism wherewith they = are there=20 baptized is considered just and legitimately in possession = of the=20 Church also, and the other gifts of the Church; nor will = there be=20 any reason for their coming to us, when, as they have = baptism,=20 they seem also to have the rest. But further, when they = know that=20 there is no baptism without, and that no remission of sins = can be=20 given outside of the Church, they more eagerly and readily = hasten=20 to us, and implore the gifts and benefits of the Church, = our=20 Mother, assured that they can in no wise attain to the = true=20 promise of divine grace unless they first come to the = Truth of the=20 Church.[142]

    The teaching of Saint Cyprian on the Gracelessness of = those=20 outside the True Church is directly related to his teaching = on unity=20 and communality: "Therefore, we ought to consider their = faith who=20 believe without, whether in respect of the same faith they = can=20 obtain by grace, for if we and the heretics have one faith, = we may=20 also have one grace." [143] Strictly speaking, the = theological=20 premises of Saint Cyprian=E2=80=99s teaching have never been = rejected. At=20 the same time, neither has the Orthodox Church ever = unequivocally=20 applied Saint Cyprian=E2=80=99s conclusions. In fact, the = First Canon of=20 Saint Basil, if carefully analyzed, suggests that the issue = of=20 schism and heresy is more complex, in practical terms, than = the=20 theory of Saint Cyprian would suggest. Thus the canonical = norms of=20 the Orthodox Church do not state that schismatics are in all = circumstances without Grace. Ecumenists have used Saint = Basil=E2=80=99s=20 position, at times, to defend their activities (though in = the course=20 of deviation from correct Orthodox teaching, it must be = noted, many=20 Orthodox ecumenists have come to believe that "schism" and = "heresy"=20 are terms without meaning, except when they can be used to = berate=20 those Orthodox who oppose the ecumenical movement). In fact, = however, the ecclesiological teachings of Saint Cyprian = complement=20 and stand side by side with those of Saint Basil, since they = are=20 unified by the function of "economy," by which the = theoretical=20 exactness of Saint Cyprian=E2=80=99s teaching is rendered = effective in the=20 oikonomia of practical application.

    Thus, there are those who quite wrongly think that the = Church has=20 in some instances acknowledged that the sacraments of   = sectarians, and even of heretics, are valid. They wrongly = assume=20 that the Church admits that sacraments can be celebrated = outside of=20 the strict canonical limits of the Church=E2=80=94a perilous = assumption,=20 indeed. The Church, for example, may under extraordinary=20 circumstances accept adherents from sects, and even from = heresies,=20 not by way of Baptism, but rather by Chrismation or even by = their=20 simple profession of our Orthodox Faith. But in so doing, = She does=20 not recognize, as some theologians incorrectly = assert, what=20 is outside Her domain; rather, by "economy," the Church, = being the=20 Pan=E2=80=93Mystery, as Archimandrite Justin expresses it, = creates Grace=20 where there was no Grace, filling the empty form of a = mystery=20 (sacrament) unknown to Her. At the same time, before the = emergence=20 of whole bodies of Christians separated from the historical = Orthodox=20 Church, there were times when those who had lapsed in their = Faith=20 even for a generation were received back into the Church = without=20 being Baptized. But here, too, it was the correct form of = their=20 empty mysteries which the Church accepted, not the validity = of their=20 sacraments. By "economy," then, the primacy of the Church = was=20 extended beyond Herself to create Grace in what was done = outside Her=20 boundaries. But in so doing, in no way whatsoever = did She=20 accept what was beyond Her boundaries. She acted beyond the = Canons,=20 but not in violation of them:

    As a mystical organism, as the sacramental Body of = Christ, the=20 Church cannot be adequately described in canonical terms = or=20 categories alone. It is impossible to state or discern the = true=20 limits of the Church simply by canonical signs or = marks.... In her=20 sacramental, mysterious existence the Church surpasses = canonical=20 measurements. For that reason a canonical cleavage does = not=20 immediately signify mystical impoverishment and = desolation. All=20 that Saint Cyprian said about the unity of the Church and = the=20 sacraments can be and must be accepted. But it is not = necessary,=20 as he did, to draw the final boundary around the body of = the=20 Church by canonical points alone.[144 ]

    Saint Augustine of Hippo, espousing opinions clearly = outside the=20 consensus of the Church Fathers, wrote that within the sects = and=20 divisions of Christianity the "union of peace" had been = broken and=20 torn asunder, but in their mysteries the "unity of the = Spirit" had=20 not been terminated. This shows, as Father Florovsky = observes, "the=20 unique paradox of sectarian existence: the sect remains = united with=20 the Church in the grace of the sacraments, and this becomes = a=20 condemnation once love and communal mutuality have = withered." [145]=20 Thus, Saint Augustine directly affirmed "that in the = sacraments of=20 sectarians, the Church is active; some she = engenders of=20 herself, others she engenders outside, of her=20 maid=E2=80=93servant, and schismatic baptism is valid for = this very reason,=20 that it is performed by the Church." [146] According to = Saint=20 Augustine, then, "the Holy and Sanctifying Spirit still = breathes in=20 the sects, but in the stubbornness and powerlessness of = schism=20 healing is not accomplished." [147]

    Ecumenists have used Saint Augustine=E2=80=99s thought to = confirm that=20 there are valid sacraments outside the Orthodox Church. By = the same=20 token, those opposed to ecumenism have concluded from the = same=20 thought that the rites of the schismatics are not = sacraments, but a=20 blasphemous caricature thereof. Some Orthodox conservatives = affirm,=20 indeed, that salvation can be found only within the confines = of the=20 Orthodox Church, thus arguing that all schismatics are = condemned to=20 damnation. The conclusions of the ecumenists are absolutely=20 incorrect. The Orthodox Church accepts no sacrament outside = of Her=20 boundaries except, again, as empty forms. Moreover, Saint = Augustine=20 is writing about the undivided Christianity of an age which = knew=20 nothing of the hundreds of sects which constitute the = Christian=20 world of our day, many of them so far removed from the = historical=20 Church and Her rich doctrines that only by their belief in = Christ=20 can they be defined as Christians. It is an act of = intellectual=20 dishonesty to use his  words about sects and heresies = in the=20 ancient Church as though they applied clearly to = contemporary times.=20 Nor, as we have pointed out, is the thinking of Saint = Augustine=20 about the validity of the sacraments of heretics and = sectarians in=20 agreement with the Patristic consensus or internally = consistent.

    At the same time, it is wrong for "conservatives" to = interpret=20 the words of Saint Augustine in such a way as to suggest = that the=20 Orthodox Church compromises the Providence of God. The = Church has=20 always affirmed the dominance of love within the confines of = Her=20 exclusive claims that  only in Her bosom does salvation = rest.=20 Because of God=E2=80=99s love, the Orthodox Church can at = once proclaim that=20 salvation is possible only for Orthodox Christians and, at = the same=20 time, refuse to compromise Divine Providence by condemning = all=20 others to damnation. And because of the love which prompts = the=20 Church in Her mission, She at times reaches out in the = spirit of=20 "economy" to fill with Her exclusive Grace the empty forms = of=20 non=E2=80=93Orthodox religious acts. In so doing, however, = the Orthodox=20 Church never, until the advent of ecumenism, = acknowledged=20 the validity of any sacrament outside Her boundaries.

    In many ways, the Orthodox Church cannot accept the = precepts of=20 modern ecumenism because they also violate the spiritual = teachings=20 of the Fathers about personal integrity as a foundation for=20 ecclesiastical validity. In the fourth century, Saint = Ephraim the=20 Syrian said, "Pride does not permit a man to accept the = teachings=20 handed down by Tradition." [148] The Orthodox tend to see = separation=20 and disunity in Christianity not as the result of a tragic = process=20 of mutual alienation, but of pride and sin. Thus, the second = major=20 schism in Christianity, the Great Schism of 1054, can be = seen in the=20 following way:

    By the anathema against papism the Church proclaimed = that the=20 pope and his followers abandoned the Church, lost the = Truth (which=20 is Christ), and were submerged in the depths of error from = which=20 Christ came to free them. Their teachings were declared a = delusion=20 of the Evil One, and a poison to the souls of men, and any = communication with them makes us like them by cutting us = off from=20 the Grace of God, from His Holy Church, and estranges us = from the=20 path of salvation, placing us rather on the road to=20 perdition.[149]

    The root causes of heresy and schism, then, are the = intransigence=20 and sin of prideful men. Heresy and schism do not just = happen; they=20 are caused. They rise out of spiritual delusion, spiritual = disease,=20 and alienation from the ways of God and His Church. = Deviation from=20 Orthodox Truth in the form of ecumenical activities has had = a=20 negative effect on the Church, as though to prove that = schism and=20 heresy are not the products of misunderstanding, but of the = willful=20 deviation of wrong believers from the True Church. For = instance,=20 Orthodox theologians have come to reject the Canons of the = Church,=20 so that they can justify their ecumenism. Thus the late = Archpriest=20 John Meyendorff, a well=E2=80=93known spokesman for Orthodox = in America,=20 dismisses the Canons which forbid joint prayer with heretics = as=20 archaic and no longer applicable to the Church. He claims = that these=20 Canons were intended to apply to prayer with conscious = apostates=20 from the True Church, "and not sincere Christians who never=20 personally left it." [150] Thus individual responsibility = for wrong=20 belief becomes an inessential part of Christian = confession=E2=80=94a novel=20 idea, indeed. By the same token, not a few Orthodox = theologians and=20 Hierarchs are beginning to see a place for Orthodoxy in the=20 ecumenical "branch theory."

    While claiming to love the Orthodox Faith, they violate = their=20 promises at Ordination to defend the Truth and instead = openly state=20 that the Orthodox Church is just as guilty of divisiveness = as the=20 heretics and schismatics who separated themselves from the = Church of=20 their own free will. Again, to hold such views or to = participate in=20 ecumenical activities which champion such ideas is to deny = the=20 existence of the True Church and Christ=E2=80=99s earthly = presence. Thus one=20 who participates in such ecumenism perforce denies = Christ.[151]=20 Ecumenism, in short, has led many Orthodox to deny the very=20 existence of Christ as we Orthodox understand Him.

    Endnotes

    139. St. Cyprian of Carthage, The Unity of the Church = (Mahopac, NY: Kursk=E2=80=93Root Icon Hermitage, n.d.), = p. 3.

    140. Florovsky, Ecumenism I , p. 36.

    141. St. Cyprian of Carthage, "Epistle to Jubianus," in = Vol. 5 of=20 The Ante=E2=80=93Nicene Fathers, ed. Alexander = Roberts and James=20 Donaldson (Grand Rapids, MI:Eerdmans Publishing Co., 1986), = p.=20 382.

    142. Ibid., p. 385.

    143. Ibid., p. 380.

    144. Florovsky, Ecumenism I , p. 37.

    145. Ibid., p. 42.

    146. Ibid., p. 41=E2=80=9342.

    147. Ibid., p. 42.

    148. "Stolen Doctrines," The Orthodox Christian = Witness,=20 Vol. 19, No. 29 (17/30 March 1986), p. 3.

    149. Alexander Kalomiros, "The Anathema of 1054" = (Seattle: St.=20 Nectarios Educational Series, No. 69).

    150. Meyendorff, Witness, p. 46.

    151. Lev [Archbishop Lazar] Puhalo, "Can One be an = Ecumenist=20 without Denying Christ?," Orthodox Life, Vol. 24, = No. 3=20 (May=E2=80=93June 1974), p. 33.

    From Orthodox Christianity and the Spirit = of=20 Contemporary Ecumenism, by Fr. Daniel Degyansky. (Etna: = CA, The=20 Center for Traditionalist Orthodox Studies, 1997 = [1992]), pp.=20 76-83. Fr. Daniel is a Priest in the Orthodox Church in = America=20 (OCA).

     
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