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presence was very useful to the Protestant leadership of the WCC in the
claim that this organization was really ecumenical/universal. The
Orthodox, with their icons and their tall black hats certainly contributed a
dash of exotica. The Evangelicals also mainly stayed away, so often the
Orthodox were the only ones that said no to the politically progressive
agenda pushed by the mainline Protestants in charge. Given the inanities
that were frequently proposed in this agenda, naysaying was probably a
rather useful function. But that inhibited the positive influence that
Orthodoxy might otherwise have had. The same goes for the Orthodox role
in America, in the National Council of Churches and other
interdenominational organizations. I think that this missing voice is to be
regretted.
The synaxis of Orthodox primates recently concluded was animated by a
move to end the almost bizarre structure of Orthodoxy, both
internationally and in the US, mostly based on national and ethnic criteria.
The meeting on the shore of Lake Geneva was to be in preparation of a
more ambitious meeting later this year, a Holy and Great Council of
Orthodox Churches which is to meet on July 16-27 at the Orthodox
Academy of Crete, where under the wings of the Church of Greece the
assembly should be protected from the contamination of un-Orthodox
ideas emanating from the Protestant-dominated World Council of
Churches. To make sure that the topic of Orthodox unity is not ignored,
those attending the meeting on Crete will have received a document
originally published in 2000 by an American organization, Orthodox
Christian Laity. Its title expresses the urgent wish for unity within the U.S.
contextAn Orthodox Christian Church in the United States, Unified and
Self-Governing. The purpose is to initiate, step by step, the creation of an
American church body free of ethnic divisions, and granted autocephalous
status (that is having its own primate directly recognized by
Constantinople).
In discussions of Christian unity there are typically two reasons given why
such unity is to be sought. One reason is Scriptural: because Jesus is
reported to have prayed for such unity just before he was arrested in the
midst of his disciples (John 17:20-23). The other is supposedly empirical:
because the Christian faith will be more plausible to non-believers if
believers are united. I leave it to New Testament scholars whether it is
likely that Jesus actually spoke these words just before the end of his life,
and if so, why this unity was important for him at that moment.
As to the empirical reason, as a generalization, I am skeptical. For example,
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I doubt whether Americans are turned off from Christian faith because
there is this huge diversity of denominations. In the case of Orthodoxy in
America, I do think that its surreal diversity of ethnically defined church
bodies makes it harder for individuals without the particular ethnic
backgrounds to even have access to an Orthodox congregation let alone to
take its truth claims seriously. I was first aware of this problem for converts
(of which there are quite a few) years ago. I was then teaching at the New
School for Social Research in New York. A young man, with an American
accent and a very WASP name, came up after my lecture with some
questions. Since the New School had many older students who worked fulltime while pursuing a graduate degree, I asked him what he did besides
school. He replied: I am an Albanian priest. He smiled when he saw that I
was baffled, and explained: He was a convert with an Episcopalian
background and when he decided to study for the priesthood he was
advised that the Albanian Orthodox Church in America had a shortage of
priests and welcomed converts. I asked him whether he had to learn
Albanian; he said no, he might have to eventually, but most in his parish
spoke English.
Let me now have a closer look at this ethnic cacophony and how it came
about. Eastern Orthodox Christians are not a huge population in the U.S.
according to something called the National Orthodox Census the total in
2010 was about 1.5 million. I havent arrived at a conclusive count, but
there are around 14 separate churches, almost all ethnically defined. The
biggest is the Greek Orthodox Archdiocese. The Greek government in
Athens naturally has a strong interest in this Archdiocese for any help in
matters where American public opinion or government are to be
influenced.
The Russians are next in size but much more complicated. In the
eighteenth century the Moscow Patriarchate sent missionaries to Alaska
(then Russian territory) and established a diocese in Sitka. But most
Orthodox Russians in America are descendants of the large immigration in
the nineteenth and twentieth centuries. Their parishes were administered
by a Metropolitan of North America and the Aleutian Islands (nice title)
appointed by Moscow. After the Bolshevik Revolution of 1917 refugees in
the West set up the Russian Orthodox Church Outside Russia, but the
Moscow-run parishes continued separately. In 1970 the refugee church in
the U.S. became the Orthodox Church in America (OCA), shedding its
Russian ethnicity and gradually conducting its liturgy in English only.
Lately, with the growing intimacy between the Moscow Patriarch and the
Putin government, there have been some moves to re-assert Moscow
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cathedral was dimly lit, all the hangings and the altar cover were black in
the color of Good Friday. Then the entire congregation went out into the
street and marched slowly around the block. It was very cold. When we
returned the cathedral was brilliantly lit and the color of everything was
very bright. Easter had arrived. The choir burst out with the triumphant
praise of the risen Christ, who trampled death by death, to bring life to
those in the grave (of course I didnt understand the words in Old Slavonic,
but an English translation had been handed out). Then something quite
startling happened: Very close to where I was standing, a side door opened
and out came an old man wearing the dress uniform of a tsarist officer,
crossed himself and stood reverently.
There is the probably fictional story of how Russia became Orthodox, but
one can appreciate it even if one doubts its historical accuracy. Vladimir the
Great (958-1015 CE), a pagan who ruled the first Russian state from Kiev,
decided to become a Christian (probably for strategic reasons). He was
unsure whether to pledge allegiance to Rome or to Constantinople. He sent
emissaries to both places. In the latter the emissaries attended the liturgy
in Hagia Sophia, the great cathedral (now a museum, a favored tourist
destination in Istanbul). The emissaries returned to Kiev and reported: We
knew not whether we were in heaven or on earth, for surely there is no such
splendor or beauty anywhere upon earth. Vladimir was impressed. But it is
not just a matter of aesthetic appreciation (one can enjoy the music of Bach
without becoming a Lutheran). Orthodoxy has created a very distinctive
version of Christian faith, sharply different from that of the West.
Paul Evdokimov (1901-1970) was one of the scholars teaching at St. Serge
in Paris. He wrote several books (all in French). Michael Plekon (a
sociologist on the faculty of the City University of New York, and a priest of
the OCA) has lovingly translated and published some of Evdokimovs
writings. In one passage there is, I think, a very insightful comparison of
Western/Latin and Eastern/Greek and Russian Christianity: In the West, the
encounter between God and man takes place in a courtroom. Man is sinful,
God cannot just forgive him, Gods justice demands that the penalty for sin
be paid. Jesus in his suffering has taken the sin on himself and pays the
penalty. By contrast, in the East the encounter takes place in a hospital.
Man is sick and sin is part of the sickness. This condition has ultimately
been caused by Satan, Gods adversary (not by pitiful, henpecked Adam).
The risen Christ has defeated Satan and thereby initiated the process of
cosmic redemption.
Put differently, the WestCatholic as well as Protestanthas a piety
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