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Ecumenism

A Report to the Sobor of Bishops of the Russian Orthodox = Church=20 Outside of Russia

by Archbishop Vitaly of Montreal and = Canada

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Histories of ecumenism abound, and stalwart = defenses of=20 the true Church of Christ against this modern heresy of = heresies=20 have appeared with increasing frequency in those few = Orthodox=20 publications still able and willing to express the truth. = But=20 perhaps not yet with such clarity and succinctness has the = very=20 essence of ecumenism been defined, its causes uncovered, the = motives=20 of its followers made clear, and its plan set forth, as in = the=20 present article. Originally de1ivered as an official report = to the=20 full Sobor (Council) of Bishops of the Russian Orthodox = Church=20 Outside of Russia 1967, and revised this year in the light = of the=20 1968 Assembly at Uppsala, it can rightfully take its place = beside=20 the very recent "Sorrowful=20 Epistle" of Metropolitan Philaret to all Orthodox = bishops=20 in the world [1] as a final trumpet call to those who know = and love=20 Christ's Church to stand apart from the evil of these days = and rise=20 to defend the Church. [2]

THE ECUMENICAL MOVEMENT, which we now see in its = definitive form=20 with the "World Council of Churches" as its chief = headquarters, as=20 it were, with its elaborate network of organizations, has = passed by=20 stages through a gradual development.

In the first half of the last century its first = predecessors=20 appeared: in 1844 in London a certain George Williams = founded the=20 so-called YMCA, which as its golden jubilee in 1894 had = succeeded in=20 spreading throughout the entire world, and in 1952 counted = as many=20 as 10,000 branches with four million members. The founder of = this=20 society was himself awarded the Order of Chivalry by Queen=20 Victoria.

Eleven years after the foundation of the YMCA, two = women's=20 societies were organized in England=E2=80=94in the south of = England a=20 certain Miss Emma Robarts founded a circle with the purpose = of=20 meeting for prayer, and in London Lady Kinnerd founded a = society for=20 young ladies with the purpose of practical philanthropy. In = 1894=20 these two societies were merged into one and began to be = called by=20 the name already known to all, of YWCA: Young Women s = Christian=20 Association.

Although neither the YMCA nor the YWCA had any kind of = dogma of=20 its own, still, by their diffuse, hazy, already = semi-Christian=20 ideology they created whole cadres of people with a = world-view of a=20 purely humanitarian character, with a faith in the organic = goodness=20 of human nature in the spirit of Jean-Jacques Rousseau and = Tolstoy,=20 a world-view in which there was no room, naturally, for any = idea=20 either of original sin or of the salvation to be found = exclusively=20 in the Church of Christ. To achieve such results a special = tactic=20 was employed, acting in two directions: on the one hand, = special=20 attention was directed to the development of the body, and = under the=20 appearance of preserving health and observing hygiene, there = was=20 imperceptibly established a cult of the flesh. On the other = hand the=20 soul was educated within the strict framework of = emotionality, of=20 sensuousness, with a light-minded attitude toward sin, with = playful=20 irony toward the truth of Christian dogmas, encouraging the=20 contemporary view of philanthropy as the distribution of = earthly=20 goods not in the name of Christ. Toward pious, = church-oriented=20 Christians in these two organizations there was developed a=20 condescendingly-patronizing attitude, as toward good but = stupid and=20 unreasonable children. In such a fashion, several = generations were=20 raised in pseudo-Christianity.

In 1910, at the World Missionary Conference in Edinburgh=20 (Scotland), for the first time the word ecumenism was = employed in=20 its contemporary sense; at the same time a new society was = founded=20 with the title, Universal Christian Council for Life and = Work, which=20 met in 1925 in Stockholm and in 1937 in Oxford, for the = study of=20 mutual relations among the various Christian churches.

Parallel to this movement, there was organized yet = another new=20 society under the name of World Conference on Faith and = Order, which=20 met twice, in 1927 in Lausanne, and in 1937 in Edinburgh, = and sec as=20 its aim to bring to light all obstacles to the union of the = churches=20 in the sphere of doctrine.

Finally, in 1937, at the two subsequent conferences in = Oxford and=20 Edinburgh, it was decided to unite these two movements into = one=20 organization=E2=80=94the "World Council of Churches." The = Second World War,=20 however, prevented this organization from undertaking the=20 realization of its aims, but after the war, in 1948, the = first=20 Assembly of the World Council of Churches was convoked in = Amsterdam,=20 and three Assemblies have followed it: Evanston in 1954, New = Delhi=20 in 1961, and Uppsala (Sweden) in 1968.

This brief description of the historical origin of the = ecumenical=20 movement would not be complete if we did not mention also = the world=20 organization of Boy Scouts, founded also in England in 1908 = by Lord=20 Baden Powell. This organization solely for youth, now known = to all=20 by its activity, set as its aim to educate youth in an=20 interconfessional, cosmopolitan spirit, with an ideal of = human=20 goodness. These three organizations are to the present day = the three=20 pillars upon which the whole ecumenical movement rests, and = from=20 which it constantly fills up the cadres of its confederates, = workers, and simply the mass of people who sympathize with=20 it.

LET US CONSIDER now what psychological, social, = political, and=20 spiritual causes favored the appearance and development of=20 ecumenism. As the cornerstone of this Tower of Babylon=20 in-the-making, it is essential to place the complete = spiritual=20 decomposition of the Protestant heresy. But if we say = together with=20 Tertullian that "the human soul is by nature Christian," = which at=20 that time, in the mouth of this Western teacher of the = Church, meant=20 indisputably "by nature Orthodox, =E2=80=94then we can = affirm that every=20 heresy by its nature is offensive to the human soul, and = sooner or=20 later the human soul must get this heresy out of its system, = cast it=20 out of itself. Thus we are witnessing the disgorging of the=20 Protestant heresy; but since in the spiritual world just as = in=20 nature there is no vacuum, so the place of this heresy is = taken over=20 by ecumenism.

Together with this phenomenon, one should mention the = murder of=20 the Imperial Family, the annihilation of the Russian = Orthodox Empire=20 which restrained the evil [3] that now without hindrance is = poured=20 out over the whole terrestrial globe. Never during the = presence in=20 Europe of the Orthodox Russian State could ecumenism have = developed=20 with such a rapid pace, seizing already in its nets all = Local=20 Orthodox Churches.

A third cause=E2=80=94the most ominous, in our = opinion=E2=80=94is the=20 consolidation throughout the world of masonry, = which strives to become a secret world government and which = in every=20 way aids, inspires, and finances ecumenism.

In the journal Le Temple, published in Paris, = the=20 official organ of Scottish-Rite Masonry, in the article "The = Union=20 of the Churches" (no. 3, Sept.-Oct., 1946), masonry itself = gives the=20 following acknowledgement of its success:

"We are asked why we enter into disputes of a religious = nature,=20 to what extent questions of the union of the churches, = ecumenical=20 congresses, etc., can present any interest for masonry. = In the bosom of our workshops all doctrines are studied in = order=20 that no kind of apriorism may enter into our = conclusions.=20 Descartes, Leibnitz, the determinism of Jean Rostand, = etc.=20 =E2=80=94everything in which there is some portion of truth = interests us.=20 And it is desired that we have no interest in the problem of = the=20 evolution of Christian thought! Even if we attempted to = forget that=20 masonry has a religious origin, all the same the very fact = of the=20 existence of religions would call forth in us a constant = endeavor to=20 bind in unity all mortals, in that unity of which we always = dream.=20 The problem raised by the plan of the union of the churches = that=20 confess Christ closely interests masonry and is akin to = masonry,=20 since it contains in itself the idea of universalism. And = let us be=20 permitted to add that if this union, at least as concerns = the=20 non-Roman confessions, stands on the right path, for this it = is=20 obliged to our Order."

Here is an acknowledgement that reveals to us what it is = that is=20 the heart of the entire ecumenical movement.

As A PSYCHOLOGICAL cause that prepared the ground for the = successful dissemination of ecumenism, there is likewise the = whole=20 rather prolonged epoch of the reign of the English Queen=20 Victoria.

This epoch, with its own special ethics that held the = human=20 personality artificially in a spiritual encasement, not = healing the=20 passions but driving them into the depths, greatly wearied = the=20 Protestant world. This cult of external form made of = Protestantism a=20 spiritual compressor of the passions and it, after the death = of the=20 Queen=E2=80=94unquestionably a powerful = personality=E2=80=94burst and destroyed not=20 only the form-casing of the Protestant world-view, but also = what=20 remained of its meager dogmatism.

Thus the YMCA, YWCA, and Scoutism, founded and organized = by=20 masonry, prepared whole generations of people [4] with a = special=20 de-Christianized world-view, thanks to which there could = arise also=20 the World Council of Churches, which in fact honors itself = as the=20 True Church and in its four world Assemblies, = pseudo-Ecumenical=20 Councils, has expressed its credo as well.

These four world Assemblies were: Amsterdam, 1948; = Evanston,=20 1954; New Delhi (India), 1961; and Uppsala (Sweden), 1968. = Each=20 Assembly has published its acts, from which one may, not = without a=20 little effort, bring to light the main points of this=20 pseudo-Christianity. One should, in the first place, note=20 immediately that each conference proceeded under the = direction of=20 some principal idea. Thus the Amsterdam Assembly chose as = its theme=20 "Human Disorder and God's Design." The Evanston Assembly was = conducted under the watchword "Christ, the only hope of the = world."=20 The conference in New Delhi proclaimed as its motto "Jesus=20 Christ=E2=80=94the Light of the World." All these ideas are = lacking a=20 concrete basis in theology; they have in themselves nothing=20 doctrinal, nothing dogmatic. They may be interpreted by = every=20 Christian religion, each in its own way; there is opened a = wide=20 field for wordy debate, an immense opportunity to think = without ever=20 thinking anything out, without reaching anything, without = coming to=20 any conclusion. Above everything there reigns a fear of = dogma. All=20 these ideas are in fact slogans, and if one calls to mind = that none=20 of the Assemblies has had its permanent president, but that = a=20 secretary is in charge of everything, these Assemblies = resemble=20 rather the sessions of a League of Nations or a U.N. for = spiritual=20 questions: the same cosmopolitanism, the same vagueness of=20 principles, the same Babylon. Of all four Assemblies, the = most=20 successful from the point of view of ecumenism was the one = in New=20 Delhi, where the atmosphere of Hindu mysticism in this = Mid-Eastern=20 country with its yogis and the particular Hindu lyricism, a = cloudy=20 mystique, brought many participants of the conference into=20 ecstasy.

The Assembly in Uppsala took as its motto the words of = the=20 Saviour: "Behold, I make all things new."

However, in studying the acts of these Assemblies, one = may see in=20 them a consistent plan and a definite aim. The richest = ideologically=20 was indisputably the first Assembly in Amsterdam. At it = every effort=20 was applied to destroy the doctrine of the one, true, holy, = catholic=20 and apostolic Church, historically living and militant on = the earth=20 and triumphant in heaven. The five most prominent = theologians of the=20 Protestant world presented each his own lecture. In their = midst was=20 also the Orthodox Russian theologian, Fr. Georges = Florovsky.

The first speaker, Gustave Aulen, entitled his lecture = "The=20 Church in the Light of the New Testament." To all = appearances, and=20 according to his description of the characteristics of the = Church,=20 it would appear at first that all his judgments are = completely=20 Orthodox; but one is immediately sobered by his indication = that all=20 Christians are members of this Church which he so well = describes.=20 The Church is, as it were, a synthesis of all churches.

Prof. Clarence Craig translates the word = catholic=E2=80=94or, in=20 Church Slavonic, sobornaya=E2=80=94by the word = integral.=20 Thus one may say with the ecumenists: I believe in One, = holy,=20 integral, apostolic Church, that is to say, the = Church of=20 the World Council of Churches. Continuing his arguments, the = professor says further: "The Church united the Apostle Paul = and the=20 holy Apostle and Evangelist Matthew. For the former Christ = was the=20 end of the Law; for the Apostle Matthew, Christ was the = founder of a=20 new law. The Church equally agreed with the moralism of the = Apostle=20 James and the mysticism of the Apostle John the Divine. If = in the=20 first century there was room in her for such divergences, = then there=20 must be a place today also in the Church for a great variety = of=20 expressions. This diversity belongs to the nature of the = Church's=20 organism." Prof. Craig deliberately calls these various = gifts of the=20 Holy Spirit in the Apostles "divergences," whereas it was = precisely=20 divergences that the holy Apostles never had.

Prof. John Gregg adds nothing new, but he does even more = sharply=20 abolish the boundaries of the Church of Christ, calling that = in=20 which he includes all Christians of all persuasions "the = Great=20 Church."

The well-known pro-Communist professor of dogmatic = theology at=20 the University of Basel, Karl Barth, who in the same year of = 1948 at=20 one of his lectures affirmed that "the only hope for = Christians to=20 survive in the present age is to find ways of amalgamating = with the=20 most vital current of today=E2=80=94world Communism," very = realistically=20 criticizes the contemporary (of course, Protestant) world, = but=20 unfortunately he applies his criticism as if it were to the = whole of=20 Christianity, being completely ignorant of Holy Orthodoxy = and its=20 grace-giving life. "The Bible," he says, "dogmatics, = catechesis,=20 church discipline, liturgy, preaching and sacrament have = become=20 museum exhibits. "He sees the only salvation in the reviving = of the=20 Church in the ecumenical movement. Fr. G. Florovsky pays his = dues to=20 ecumenism by affirming, like the other professors, that the = Church=20 has not yet defined itself, has not yet worked out its=20 theological-school definition, has not somehow come to know=20 itself.

By this these professors wish to say that for the = definition of=20 the Church no formula has been found; but Fr. Florovsky = should have=20 said in all honesty that for no single dogma is there a = formula.=20 There is the teaching of the Holy Church on every dogma, = including=20 the dogma of the Church itself, but there is no formula, as = this=20 exists in the exact sciences of mathematics, chemistry, and=20 physics.

Having established the fact of the absence of such a = formula,=20 ecumenists think that they have now a legal right to create = their=20 own conception of the Church, and they have formulated it as = a=20 synthesis of all existing churches. This is how an Orthodox = priest=20 has served the idea of ecumenism, and this priest has sinned = cunningly by a dishonest conception.

THE SECOND ASSEMBLY, in Evanston, was the most colorless = from the=20 viewpoint of ecumenism. Its aim was, after the destruction = of the=20 dogma of the true, or as they call us, historical Church, to = unite=20 all churches that come to them. The reports at the Evanston = Assembly=20 are uninteresting, without content; they rather repeat in = other=20 forms the same ideas that were expressed at Amsterdam. The = teachings=20 of all Christian churches were analyzed and from each there = was=20 brought to light that which makes it a part of this = universal=20 ecumenical "Great Church."

One should note, however, one very interesting fact that = occurred=20 at this Assembly. For the first time Communism was subjected = to=20 criticism from the Christian viewpoint; but even this, to = all=20 appearances a positive phenomenon, was rather a fine bit of = politics=20 on the part of the directors of the Assembly, who skillfully = threw=20 this bone to the Moscow Communists. The maneuver was fully=20 successful, and at the next Assembly of the WCC the = Communists=20 compelled the unfortunate Moscow Patriarchate to take part, = in order=20 through the mouths of their hierarchs, if not to defend = Communism,=20 then in any case to give no opportunity to all the = Christians=20 gathered there to raise the question of their persecution of = Christianity.

If we recall how the Moscow Patriarchate replied to the=20 invitation to take part in the first ecumenical Assembly, we = shall=20 be convinced that its participation in the New Delhi = Assembly=20 comprises a slave-like obedience to the Communist Party.

At the Moscow Council of 1948 Archpriest G. Razumovsky = was=20 commissioned to reply to the invitation. Here is the text of = this=20 reply:

"The Russian Orthodox Church has not taken part and does = not take=20 part in a single ecumenical meeting or conference... We are = hesitant=20 in determining the causes why representatives of the Church = of=20 Constantinople in the ecumenical field of activity, where = meetings=20 have been accompanied by joint prayer, have not refused to=20 participate in it. Or has the Patriarchate of Constantinople = forgotten its honor as first among Sees in the defense of = the canons=20 of the Orthodox Church and not maintained its = authority?..."

Quoting then citations from ecumenical reports to the = effect that=20 ecumenism is an actual Ecumenical Pentecost, Fr. G. = Razamovsky=20 continues:

"The Russian Orthodox Church has always taught and = teaches that=20 Pentecost, i.e., the Descent of the Holy Spirit, has already = occurred, and that Christians should await now not a new=20 manifestation of the Holy Spirit, but the glorious Second = Coming of=20 Jesus Christ. The belittling of the significance of the = unique=20 Sacrifice of Jesus Christ and the foretelling of a future = "third=20 hour" in which will be revealed the awaited Kingdom of the = Holy=20 Spirit, are characteristic of the teaching of masons and = sectarians,=20 and the newly-revealed prophecy of the awaited Ecumenical = Pentecost=20 is but an old echo of the false preaching of these = seducers."

The resolution concludes with the words:

"We inform the World Council of Churches, in reply to the = invitations received by all of us to take part in the = Amsterdam=20 Assembly in the capacity of members of it, that all Local = Orthodox=20 Churches participating in the present Meeting are compelled = to=20 refuse to participate in the Ecumenical Movement in its = present=20 form." The resolution was signed by the heads of the = Russian,=20 Georgian, Serbian, Rumanian, Bulgarian, Polish, Albanian and = Czechoslovakian Churches and by representatives of the = Churches of=20 Antioch and Alexandria.

After such a devastating resolution by the Moscow = Patriarchate=20 with regard to the World Council of Churches, one may = understand the=20 enthusiasm that seized all participants of the New Delhi = Assembly=20 when they accepted, as full members of ecumenism, the Moscow = Patriarchate and with it the Rumanian, Bulgarian, and Polish = Churches. In 1968 there entered into the WCC. Likewise the = last of=20 all the Local Churches-the Serbian Church. Thus all Local = Orthodox=20 Churches, except for our Russian Orthodox Church Outside of = Russia=20 [and other Churches in Resistance=E2=80=94PMB], are now = members of the=20 ecumenical movement. As far as Orthodoxy is concerned, the = World=20 Council of Churches has completed the cycle of its activity. = The=20 whole Communist Block, headed by the Moscow Patriarchate, is = already=20 represented there. All the untruths of the world have been = gathered=20 together. There was created at the New Delhi Assembly for = the first=20 time in the history of mankind a single common front of all = heresies=20 and untruths. In the World Council of Churches, as in a kind = of=20 conjurers trick, have been joined and united all = blasphemies,=20 errors, and oppositions to Truth of the whole spiritual = history of=20 the human race from Cain and Ham to Judas the betrayer, Karl = Marx,=20 the corrupter Freud, and all the lesser and greater = blasphemers=20 contemporary to us today. Such is the dismal apotheosis of = this=20 Assembly.

If it were possible somehow to represent artistically = this=20 sinister triumph, it would have to be performed to the = strains of=20 Saint-Saens' Danse macabre.

FINALLY, THE LAST Assembly at Uppsala chose for its motto = the=20 words of the Saviour: "Behold, I make all things new"... = words that=20 gave the Holy Fathers an inexhaustible source of theological = ideas.=20 In the mouths of the participants of the Uppsala Assembly, = however,=20 this Gospel dictum was almost exclusively applied to every = kind of=20 social, charitable, public, class, and sometimes industrial=20 questions.

It should be noted that at this Assembly there were 140 = delegates=20 from all Local Orthodox Churches, not counting their = advisors,=20 translators, and secretaries. The Moscow delegation numbered = 35=20 delegates of episcopal and priestly rank, headed by = Metropolitan=20 Nikodim. The Church of Greece this time sent to the Assembly = only=20 two lay representatives, and they left the Assembly before = the end=20 of all the sessions. Their conduct was officially explained = by the=20 fact that in Uppsala several demonstrations were put on by = the=20 Swedish youth protesting against the present Greek military=20 government. But as a matter of fact the Church of Greece is = all the=20 time forced to take a backward look at the constantly = growing=20 movement of Old Calendarists; and if one adds to this the = fact that=20 the majority of the Orthodox delegates, apart from certain = complete=20 apostates from Orthodoxy, always feel themselves awkward,=20 uncomfortable, hampered at the sessions of all ecumenical=20 gatherings, then one may boldly say that these two = representatives=20 of the Church of Greece were happy to leave this Assembly = under such=20 a plausible pretext.

It would not be superfluous to underline here with what = caution=20 the chief leadership of the ecumenical movement treats in = general=20 the Orthodox delegates. Having noted almost from the first = Assembly=20 how the Orthodox delegates feel themselves not at home, are = unable=20 to give themselves over entirely to ecumenism and always = somewhere=20 in the depths of their conscience are tormented because of = their=20 enforced participation in ecumenism, the leadership of this=20 movement, having finally gathered in Uppsala all the = representatives=20 of the Local Orthodox Churches, commenced with regard to = them a very=20 subtle politics of training, taming, and gradually = attracting this=20 do yet extinguished Orthodox conscience, in order to melt it = in its=20 ecumenical furnace. Despite the fact that on this occasion = at=20 Uppsala there was gathered the greatest number of Orthodox=20 delegates, at all the general meetings not a single address = was made=20 by any of them. All delegates having been assigned to = various=20 committees, the Orthodox delegates were in fact being = trained to=20 ecumenism by the fact that they were obliged to sign all = decisions=20 and resolutions without saying a word, being silent also = with regard=20 to their consciences, which probably in such circumstances = did not=20 cause their masters much suffering. This politics one may = call the=20 politics of lulling the conscience.

At the very opening of the Assembly at Uppsala, there was = read on=20 behalf of all those gathered an ecumenical prayer, which = went as=20 follows: "O God, Father, You can make all things new. We = entrust=20 ourselves to You: help us to live for others, for Your love = is=20 stretched out upon all men; to seek the Truth, which we have = not=20 known..." How did Orthodox people feel listening to these = last=20 words?! It would have been curious to look then at the faces = of the=20 Orthodox hierarchs, who with all the Protestants, = sectarians, and=20 Catholics=E2=80=94who also were represented this = time=E2=80=94declared in the=20 hearing of all that they also have not known the Truth. = Every priest=20 of ours from the most out-of-the-way village knows the Truth = by=20 experience, standing at the altar of God and praying to God = in=20 spirit and in truth. Even the Journal of the Moscow=20 Patriarchate, which is fully subjected to the = censorship of the=20 Communist Party, in citing in its account of this Assembly = the words=20 of the prayer did not, nonetheless, dare to translate the = English=20 word "Truth" as istina, but translated it by = pravda=20 "rightness." However, everyone well understood that in = the=20 present case the text of the prayer without any kind of = ambiguity=20 whatever spoke of Truth.

Perhaps the Orthodox hierarchs had recourse during the = opening of=20 the Assembly to the old Jesuit practice of reservatio=20 mentalis; but in such a case, if all these = delegates=20 do not repent of the sin of participating in prayer with = heretics,=20 they may be considered as being on a completely false path = of=20 apostasy from the Truth of Orthodoxy.

HAVING BROUGHT to light the essence of all four = ecumenical=20 Assemblies, let us proceed now to an examination of their = inspirer,=20 i.e ecumenism, so as to see in essence the contours of this=20 phenomenon.

Ecumenism is the heresy of heresies, because until now = every=20 separate heresy in the history of the Church has striven = itself to=20 stand in the place of the true Church, while the ecumenical=20 movement, having united all heresies, invites them all = together to=20 honor themselves as the one true Church. Here ancient = Arianism,=20 Monophysitism, Monothelitism, Iconoclasm, Pelagianism, and = simply=20 every possible superstition of the contemporary sects under=20 completely different names, have united and charge to = assault the=20 Church. This phenomenon is undoubtedly of an apocalyptic = character.=20 The devil has fought in turn, almost in sequence, with = Christ's=20 Truth set forth in the Nicaean Symbol of Faith, and has come = now to=20 the final and most vitally important paragraph of the Creed: = "I=20 believe in One, Holy, Catholic and Apostolic Church." We say = the=20 most important, because all the truths set forth in the = Creed are=20 brought into life in the final paragraph, are realized in = the Church=20 of Christ, Which gives us not only the true Orthodox = Teaching, but=20 also grace-bestowing power to realize these truths, to live = by them,=20 only in the Church and through the Church. The Church, as = Archhishop=20 Hilarion says in his work, There Is No Christianity = Without the=20 Church,[5] is not a dream of the Church, but = life in=20 Christ.

Ecumenism, striving to destroy the boundaries of the = Church of=20 Christ, itself has no boundaries whatever. Already there is = talk not=20 only of uniting with all Christians and even with Jews, but = that=20 everyone living on the earth is a member of the Church. The = same=20 Karl Barth prophesies the "imminent ruin of the Corpus=20 Christianum" and says that "we have come to the epoch = of the=20 end of time, when there unfolds the last phase of the = history of the=20 relation between God and man, and it will be crowned, not = with a=20 Last Judgment as the Orthodox Church teaches, but with a = complete=20 reconciliation, which will occur between God and all = creation."

If we look at the inner life of all the Protestant = churches and=20 at what ecumenism is introducing into them, we shall = immediately see=20 two currents of thought and life. The overwhelming majority = of=20 Protestant groups, having discarded their heretical doctrine = and,=20 not feeling in themselves any further stimulus so as to find = anew in=20 their religion their centrifugal force, give themselves over = to=20 ecumenism. They are completely indifferent to their one-time = world-view, which was nurtured with blood and suffering, and = they=20 represent from within themselves an immense mass of people = who are=20 indifferent to Christ. A second contrary manifestation is = sometimes=20 to be noted, but it is always very small in numbers or even = purely=20 personal=E2=80=94this is the rare individuals in the = Protestant world who=20 from a simple feeling of self-preservation do not wish yet = simply to=20 melt into the impersonal and bloodless mass and convert into = a=20 corpse what used to be Western Christianity. To these latter = the=20 wise men of ecumenism employ a refined tactic of fishermen, = letting=20 out a line to some freedom-loving community, in order later = to draw=20 it in to the fatal ecumenical shore.

To us Orthodox these Christians are nearer, even if they = are in=20 error, but still burning in their false faith, still = preserving some=20 signs of life.

Theologically ecumenism does not bear up under any kind = of=20 criticism, because it runs away from any kind of dogmatics = of its=20 own. It is spread not in the depths, but along the surface, = along=20 the layers of heresies which have outlived themselves; but = it is=20 supported by some secret resilient power which itself stands = in the=20 shadows. Behind it is likewise a vast material might with a = clever=20 politics of finance, skillfully giving help or by its gifts=20 inclining to its side of the scale someone who is wavering = or has=20 not lost his sensitivity of conscience.

In its external structure the World Council of Churches = is very=20 like the League of Nations or the present organization of = the United=20 Nations with its Secretary General. Without wishing at all = to=20 indicate the times and seasons, which are all in God's Right = Hand,=20 we may only suppose that Antichrist will preside over both=20 organizations, but in spirit the closer, more kin to him = will be the=20 World Council of Churches.

CONCLUSION AND RESOLUTIONS

ECUMENISM is now at the very doors of our Church. All = local=20 Orthodox Churches have become its members, the last being = the=20 Serbian Church which was accepted in 1968. If until today = ecumenism=20 has not been dangerous for us, now the situation has changed = somewhat, first of all because we have remained the only = Church in=20 the whole world that has not entered the WCC [6] , and in = all=20 probability special steps will be undertaken for us, a = special=20 tactic will be employed. We must be ready for this. Second,=20 unquestionably a strong attack will be made on the mass of = our=20 believers, among whom there are not a few souls, some of = whom will=20 yield being seduced by the thought of union, fearing their=20 isolation, and others being tempted by advantages, a better=20 situation, in a word by the golden calf.

If, as we indicated above, the ecumenical movement was = prepared=20 by a special world-view of pseudo-Christianity with total=20 indifference to its truth in the bosom of the YMCA, YWCA, = Scoutism,=20 and other similar organizations, then the same role of = spiritual=20 enfeeblement has been played in our Orthodox world by the = scholastic=20 teaching of the schools=E2=80=94a cold, soulless, only = speculative=20 examination of the holy truths of Christian teaching, in = which there=20 is a complete absence of any inclination of the moral side = of each=20 dogma. And the moral teaching of the dogmas is that which=20 captivates, interests, enlivens and shocks the soul equally = of=20 seminarian, believing layman, learned man and simple folk. = Without=20 this moral side of each dogma the whole science of theology = loses=20 the very ground under it and becomes like one of the secular = disciplines and even less interesting than they, because, = for=20 example, physics and chemistry have to do with thing; = concrete and=20 tangible, while the poor seminarian does not see for himself = personally the spiritual reality in every dogma without its = moral=20 side.

As a result of such an instruction in this most important = theological science there could come out of the seminaries = Stalin,=20 Mikayan, and in all probability not a few members of the = Cheka=20 [Soviet Secret Police]. The poor instructor of dogmatic = theology did=20 nor even suspect that he was preparing a future monster. = Indeed, was=20 he personally to blame when such was the system and such it = remains=20 to this day? Today, however, in our Holy Trinity Seminary = [in=20 Jordanville, N.Y.], dogmatic theology becomes spirited, = becomes the=20 power of the whole grace-giving atmosphere of the monastery, = its=20 labor of prayer and fasting.

If ecumenism will begin to fill its ranks with our = Orthodox=20 Christians, who will be indifferent to the truths of our = teaching,=20 for this indifference we alone shall be to blame.

The Holy Fathers deliberately placed the=20 Nicaeo-Constantinopolitan Symbol of Faith in the Divine = Liturgy and=20 other daily services as a prayer, in order to bind the = entire=20 Orthodox teaching of faith, expressed with such perfect, = ideal=20 brevity, in a real tie with our soul, to make the Creed life = and not=20 an abstract teaching. The Holy Fathers by this teach us that = with=20 the Lord God there can be communion only in prayer, that = concerning=20 the Lord God one must not reason with our intellect alone, = but must=20 contemplate with all the powers of our soul=E2=80=94mind, = heart and will, in=20 prayer and faith. The Symbol of Faith is not our declaration = of our=20 doctrine, not our memorandum of the faith, but a labor of = prayer on=20 the part of all the powers of our soul.

It is time for us, in all our textbooks of dogmatic = theology, to=20 add to the essential, characteristic marks of Orthodox = Christian=20 dogmatics (theologicalness, Divine-revealedness, and=20 Church-orientedness) prayerfulness, so as = to bind=20 all dogmas immediately to our soul. When the Holy Fathers = teach us=20 their doctrine, they do this from the fullness of their = life, which=20 is penetrated with prayer. All their dicta were acquired by = them, if=20 one may say so, in prayer and contemplation, and not from = the=20 intellectual syllogisms of the analytical mind. In the = merely=20 speculative study of dogma which was practiced in our = seminaries and=20 academies is hidden a subtle pride interwoven with a subtle = vein of=20 blasphemy. I recall how one of the disciples of Metropolitan = Anthony=20 (Khrapovitsky), after an inspired talk of the great Abba = concerning=20 the dogma of the Holy Trinity, exclaimed: "Vladika, after = your=20 explanation of the dogma one wants to weep from = emotion."

With the intellect alone one may arrive at blasphemy, and = examining holy truths by it alone may find oneself at one = table with=20 the Protestants in their dialogue with God.

The prayer-imbued power of our faith in dogmatic truth is = a=20 genuine source for us of moral power which comes out from = each=20 dogma. This is true to such an extent that if we prayerfully = believe=20 in the omnipotence of God, we are clothed, according to = God's mercy=20 to our entreaty, in the power of God in the measure = accessible to=20 us. If we prayerfully believe in the omniscience of God, we = receive,=20 according to God's mercy to our entreaty and to the degree = of our=20 purification, knowledge, wisdom, and judgment. Thus from = each=20 dogmatic truth we prayerfully receive the gifts of the Holy = Spirit.=20 In other words, upon a correct labor of faith and prayer = depends a=20 correct life, life in Christ, life in the Church.

We likewise prayerfully believe in one holy catholic and=20 apostolic Church, and at the same time lightmindedly affirm = here=20 that in other churches too there are the holy sacraments of = the=20 Eucharist and Baptism. Where, then, is our faith in the One, = that=20 is, only, exclusive Church, the exclusive, only = preserver=20 of all sacraments?! But here I wish to offer the following=20 resolution.

We must ourselves discard, definitively have done with a = certain=20 deeply-penetrating=E2=80=94to our good fortune, only in our = minds=E2=80=94scholastic=20 ecumenism. I say scholastic and mental only, because to any=20 sound-thinking Orthodox person the idea could not occur to = receive=20 communion in a Protestant or Catholic church, and this = because with=20 all his being, organically, he knows with an inner = intelligible=20 knowledge that there is no holy Communion anywhere but in = the Church=20 of Christ.

The matter is not at all so well with our thinkers, = however, the=20 intellectual class. Here there is such incoordination, such = a=20 diversity and variety of errors, that one may boldly say = that there=20 are no two persons who think alike. Here one may meet, side = by side=20 with emotional ladies who beside an icon of St. Seraphim of = Sarov=20 keep an image of the Catholic saint Teresa, those who = practice yoga=20 as, in their opinion, a Christian asceticism. Some think = that in all=20 Christian religions all sacraments are valid; others make = certain=20 reservations according to which one can supposedly recognize = the=20 sacrament of Baptism but not the sacrament of the Eucharist. = But=20 there is no possibility even to enumerate all these errors; = it is a=20 regular witches' brew of opinions. The most tragic thing is = that=20 these errors, thanks to our old scholastic conception, are = shared=20 even by some of the clergy. Completely forgotten is the = patristic=20 dictum that "the communion of heretics is the food of = devils. " And=20 if there is no holy Communion, there cannot in general be = any=20 sacrament whatever, because God the Holy Spirit descends in = all=20 sacraments for the sake of the Incarnation of the Son of = God, His=20 Godmanhood. And the holy sacrament of sacraments, the = Eucharist, is=20 the sacrament of Godmanhood.

In the present instance we should have accepted the point = of view=20 of the highest principles of the uncompromising Orthodox = world-view.=20 There is God, there is His One, only Holy, Apostolic Church, = and=20 there is the whole human race, all called to God through His = holy=20 Church. All other religions, so-called Christian, = monotheistic or=20 pagan, all without the slightest exception, whether it be=20 Catholicism, Protestantism, Islam or Buddhism=E2=80=94all = are obstacles=20 placed by the devil as his traps between the Church of = Christ and=20 the whole human race. Only in personal relationships with = those of=20 different faiths, for the sake of church economy, for the = sake=20 simply of knowledge and criticism, we can view certain of = them as=20 more capable of becoming Orthodox, and others as farther = away, but=20 in principle they all without exception belong to falsehood, = having=20 nothing in common with truth.

Here it would be opportune to recall the vision of St. = Macarius=20 of Egypt [7]: the devil was going to tempt the brethren and = was all=20 hung round with certain vessels. The great elder asked him: = "Where=20 are you going?" Satan replied: "I am going to visit the = brethren."=20 "But why do you have these vessels?" the elder asked again. = The=20 devil replied: "I am carrying food for the brethren." The = elder=20 asked: "And all these have food in them?" "Yes, " replied = satan; "if=20 one of them doesn't please someone, I'll give another; and = if not=20 this one, I'll give yet a different one."

Thus all these religions are they that have accepted food = from=20 the devil: here is the subtle seductiveness of Francis of = Assisi in=20 one vessel, and beside it nirvana in another, and there = Mohammed,=20 Luther, Calvin, Henry VIII, with food corresponding to their = tastes.

How can we fight successfully with ecumenism if we are = ourselves=20 divided in our ideas and do not have a pure and clear = Orthodox=20 worldview and do not sense the holy exclusiveness, the = uniqueness of=20 the holy Orthodox Church? In directing our youth, such a = dividedness=20 works especially ruinously on young souls.

One should consider that all our lack of success in work = with=20 youth may be ascribed fifty per cent to this sinful=20 indeterminateness in our ideas with regard to the truth. = Proper to=20 youth are heroism, sincerity, an impulse toward truth, and = for it=20 there will always be unacceptable any idea of fragments of = truth=20 scattered throughout all religions.

Finally, as a last resolution we may indicate that it is=20 indispensable that in all cathedral churches of our Church = on the=20 Sunday of Orthodoxy the rite of the Triumph of Orthodoxy be=20 celebrated. [8] This always deeply touches all the faithful = and=20 inspires in them a real sense of the holiness and = unshakableness of=20 the Orthodox Church. During this service the faces of all = present=20 are moved by a kind of trembling joy at the mystical = forefeeling of=20 the final triumph of the Church of Christ over evil. I shall = allow=20 myself to call this rite the mystery of spiritual renewal, = the=20 mystery of affirmation in truth.

In concluding my review, I wish to note that my = description of=20 the ecumenical movement in such unattractive colors is due = to the=20 fact that I have attempted always to view this whole = diabolic=20 question that urgently burns like a sting, in its essence, = from the=20 point of view of the principles of uncompromising Orthodoxy. = However, the representatives of ecumenism, however harmful = may have=20 been their ideas, remain nonetheless weak and limited = people, and it=20 may be that satan most of all even hates these his most = obedient=20 slaves, because in their limited human nature the unlimited = pride of=20 satan is painfully reminded of the limitedness of his = diabolic=20 all-destroying malice.

Not wishing my report even in the smallest degree to harm = the=20 work of love, I consider that in principle we must be = completely=20 uncompromising with ecumenism, this most contemporary evil, = but in=20 personal encounters, which are always unavoidable, we should = ever be=20 true disciples of the Son of God, the God of=20 love.

Endnotes

1. Complete English text in Orthodox Life = (Jordanville,=20 N.Y.), July-August, 1969, and in the "St. Nectarios = Educational=20 Series" (Seattle, Wash.).

2. Text translated from the Russian in the periodical = published=20 by Archbishop Vitaly=E2=80=99s "Monastery Press" in = Montreal: Orthodox=20 Observer, June, 1969, pp. 14-30.

3. The mystery of lawlessness doth already work: only = there=20 is one that restraineth now, until he be taken out of the = way. And=20 then shall be revealed the lawless one... (II Thes. 2: = 7-8).=20 Concerning the idea of the orthodox Empire as the power that = restrains the appearance of Antichrist until the epoch of = apostasy,=20 see The Orthodox Word, 1968, vol. 4, no. 4, pp. = 155ff=20 (Tr. note).

4. The importance of these organizations in the = preparation=20 especially of the leaders of the ecumenical movement is = confirmed in=20 one of the standard histories of ecumenism. "...Study the = =E2=80=98World=20 Council of Churches' platform at Amsterdam and other such = ecumenical=20 assemblies; four-fifths of those assembled on these = platforms=20 probably owed their ecumenical inspiration to some = connection with=20 the YMCA, with the YWCA, or with the closely-connected = Student=20 Christian Movement." (A History of the Ecumenical = Movement,=20 ed. Ruth Rouse and Stephen Charles Neill, SPCK, London, = 1967,=20 p. 317.) (Trans. note)

5. An important theological treatise in the form of = letters from=20 exile, written by a new-martyr of the Communist Yoke who = spent six=20 years in the infamous concentration camp established by the = Soviets=20 at Solovetsky Monastery, and died in the USSR in 1929. This = work was=20 published by Archbishop Vitaly, the author of this article, = in Sao=20 Paolo, Brazil, in 1954 (Ed. note.). It is still in print and = available from St. Nectarios Press.

6. Again, there are other Orthodox churches now in = resistance who=20 remain apart from the WCC. [webmaster note].

7. See The Orthodox Word, 1969, vol. 5, no. I, = p.=20 25.

8. In cathedral churches and monasteries on the First = Sunday of=20 Lent there is a special service commemorating the Triumph of = Orthodoxy over the Iconoclast heresy and in general over all = the=20 Church=E2=80=99s enemies; adherents of the chief heresies = are solemnly=20 anathematized each in turn, "eternal memory" is sung to the = chief=20 defenders of the Faith in ages past, and "many years" to = living=20 Orthodox patriarchs, bishops, and rulers (Tr. = note.)

 
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