HOMILY
OF HIS ALL HOLINESS THE ECUMENICAL PATRIARCH BARTHOLOMEW
TO THE PLENARY OF THE PARLIAMENT OF POLAND (26 january
2000)
THE
ORTHODOX CHURCH AND THE CHALLENGES OF THE CONTEMPORARY
WORLD
Your
Excellency, Mr. President of the Republic of historic
Poland,
Your Excellency, Mr. Chairman of the Parliament,
Your Excellencies, Members of the Government headed
by the Prime Minister,
Your Beatitude, Metropolitan of the Church of Poland,
Honorable Members of Parliament,
Beloved Children In Christ.
It
is with great joy and deep emotion that we rise before
this podium to address you, the select representatives
of the devout Polish people, and through you to all
the people whose piety is known throughout the world,
the heartfelt and warm greetings, full of love, of our
Modesty and those of our Holy Eastern Orthodox Great
Church of Christ of Constantinople. We wish to express
our warmest thanks your Excellency, Chairman of the
Parliament, for the kind and honorary invitation sent
to us in order that we may address from this high place
the honorable parliamentarians of the historic Polish
Nation and convey the ways in which our Orthodox Church
responds to the challenges and tensions of the contemporary
world, as well as the way in wich politics interfaces
with the decalogue in our estimation. We also wish to
thank all of you, Honorable Members of the Parliament,
as well as all those who are listening to us at the
present time, for your attention and labor listening
to our humble and unadorned discourse.
The
Orthodox Church is not, of course, unknown to the Polish
State, given the fact that she has been represented
here for many centuries by a significant number of the
citizens who are her members. Too, the missionary activity
of the Orthodox Saints and Equal to the Apostles, Cyril
and Methodios, the Thessalonians, as well as the activities
of their successors and co-workers, have left indelible
marks and memories in many parts of beloved Poland.
Beyond
this fact, the proximity of Poland to many predominantly
Orthodox countries, as well as the universal and diachronic
radiance of Byzantine civilisation wich was deeply influenced
by the Orthodox faith, leave no doubt that some knowledge
of the Orthodox faith exists also in Poland. The first
period of Christian life in the whole of Europe, where
the first among the Orthodox saints are still honored
and many Orthodox churches and icons are preserved,
was in any event Orthodox. One may say that the entire
European civilization began its development on the foundation
of the Orthodox faith. However, it seems to have lapsed
into today's anthropocentrism since the West, unlike
the East, has been unable to combine in a harmonious
manner the rationalism of the classical Greeks with
the transcendent knowledge Of the church Fathers, thus
subjecting the latter to the former. Nonetheless, the
brillance of the Orthodox Fathers of the undivided ancient
Church, such as Basil the Great, the two Gregories,
St. John Chrysostom, and others, not excluding Photios
the Great, continues to illuminate both East and West,
while deep study of their thought has much to offer
to both realms.
The
fact that the Orthodox of Poland, a country whose overwhelming
majority belongs to the Roman Catholic Church as well
at the fact that the Orthodox throughout the world insist
on remaining Orthodox, raise the question of what is
for them and in truth the essential difference between
the Roman Catholic and the Orthodox Churches. Why do
the minority Orthodox not follow the preference or the
many, but insist on differenciating themselves religiously
from the majority regardless of the consequences ? Your
keen interest in the nuanced understanding of the distinctive
differences between them is, in any case, evidenced
by the invitation to our Modesty to develop this topic
before you. Certainly, you are well aware of the Roman
Catholic Church's view on the subject. But you are also
to be commended for your desire to enrich your knowledge
and come to know as well the position of the Orthodox
Church on this subject by inviting us, just as the ancient
Athenians invited the Apostle Paul to the Aeropagus,
and by repeating their words to us "We would like
to know what this new teaching is wich you present»
(Acts 17, 19-20)
The
Orthodox Church does not confront the challenges and
tensions of the contemporary world as something different
than the challenges and tensions of the world at any
epoch. She knows that these challenges and tensions
are expressions of an inner disharmony of humanity in
relation to that wich humanity was called to be. And
that wich humanity was called to be was clearly stated
by God at the time of man's creation.
«Let
us make man to our image and our likeness» (Gen
1, 26). An image is marked by continual reference to
the prototype wich it reflects, in this case, the prototype
of humanity is the Triune God, who revealed from the
beginning His triune personhood by using the plural
«let us make» instead of the singular «let
me make». The relationship of the three persons
of the Holy Trinity, a relationship of absolute love
and mutual indwelling, and also a relationship of absolute
harmony of divine wills, is precisely the prototype
that humanity has relinquished. In the person of Adam,
humanity sought to become independent from its relationship
with God, and to become autonomous "as God"
(Gen. 3:3,22) by raising its own will as a will entirely
opposed to the will of God in an act of rebellion. In
other words, humanity to live and act in a way that
was different from the manner of life or its prototype,
the Holy Trinity. It is in the image of the Holy Trinity
that humanity ought to have lived in order to be truly
human according to the nature that was foreseen by its
Creator.
Therefore,
by becoming independent of the prototype in whose image
it was created to reflect, humanity lost its original
nature and became something ontologically different,
namely, an incomplete humanity, bearing within itself
corruption, disharmony, division, turmoll, insecurity
and to other evil passion, together with the unyleiding
desire to be justified by its own power in order to
prove that it did not err in seeking to conquer God
himself.
The
result of this estrangement is the continual projection
of power throughout the centuries as the goal to be
pursued.This resulted in the great tensions and conflicts
between those who sought to dominate one another. This
chase after power, this pursuit after glory, this drive
for dominance, whether by means of physical strenth
or economic wealth, or scientific knowledge, or military
arms, or by any other means marks the root of all tensions
and challenges of the past and present.
Naturally,
the path of humanity toward dominance of one over another,
or of one group over another, or of one nation over
another and so forth, has provoked the continual increase
of rival powers and will provoke, if not halted, the
final titanic conflict that will bring about the complete
self-destruction of the human race.
Therefore,
in order to avoid the actualization of this (rational,
not prophetic) foresight concerning the self-destruction
of humanity, we must revise the logic of power and return
to the logic disclosed by the Holy Trinity, to wich
we are called to be faithfull images in order to remain
trully human and "gods" merely by means of
egoistic fantasy.
It
was impossible for humanity, being distorted by the
interruption of communion with its God, to conceive
this other logic. And «humanity would remain sleeping»,
according to the saying of Socrates, if God, did not
come down from the heavens in order to reveal the real
truth. And God , in one of the persons of the Holy Trinity,
became incarnated and as God-man restored the icon of
God found in man. More so, not only this, but He also
changed ontologically the human nature, restoring it
to its original state. As the new Adam, He became then
the prototype, not a heavenly or inaccessible one, but
one tangible and visible. Moreover, He simultaneously
became also the body of the Church to wich each willing
person is engrafted and acquires or rather becomes part
of the body of Christ, that is to say, a new Adam, a
new person, a real person, being able to live the trinitarian
life to love, freed from the complex of power. The insufficiency
of the complex of power was manifestly demonstrated
by the One who emptied himself of all power ; the Almighty
who was crucified by the weak, the Immortal who was
put to death by mortals, the Glorified who was derided
by those who, in turn, were derided by each other and
by the malicious devil.
The
Orthodox Church, therefore, sees the contemporary world
as a world having an «end» in the double
sense of the greek word «telos», namely,
meaning both «end» and «goal».
With regard to goal, even contemporary astrophysists
have already accepted that the humanistic principle
rules the universe, that is, that the hole world works
towards the purpose of serving humanity. In this regard
the grandeur of humanity is incomprehensible, yet the
psalmist by means of poetic perception and intuition
conceived of it and exclaimed : «you have crowned
him with glory and honor» (Ps. 8:5 LXX).
With
regard to the end, that is, the «eschata»
(last things) according to ecclesiastical terminology,
the Orthodox Church lives each moment the consummation
of the world, the victory of good over evil. Moreover,
she lives the final conflict between, on the one hand,
him who insists upon the logic of power, and will be
defeated, and, on the other hand, him who accepts the
logic of the Cross, and will conquer.
Consequently,
for the Orthodox, the tensions and conflicts of the
contemporary world are none other than manifestations
of the final reckoning, wich even though final, is actualized
in the present and, even though contemporary, projects
before us the last things. This happens in such a manner
that the present and the eternal, the beginning and
the end, the alpha and the omega, coexists in an ontic
and not merely imagined coexistence.
All
of these considerations add to our thought another dimension
; they open before us new horizons ; they reveal new
visions.
Not
many generations have passed since a contemporary, though
departed, man of wisdom added to the three dimensions
of space (height, widht, lenght) the fourth dimension
: time. It is right then also for us to add to all other
angles of vision, by wich we see the events of the world,
including the conflicts and the tensions of our era,
the dimension of the world's continuity (endeleheia),
under whatever philosophical nuances of this aristotellan
term, but mainly under the christian understanding of
the world's «eschata» (last things), that
is, as a reality already lived in the present and one
to be inexorably consummated when the fullness of time
arrives.
This
concept of continuity has no connection whatever with
the idea of absolute predestination which, in the view
of the Orthodox Church, is erroneously taught by some
who hold that God foreordains the final destiny of each
person.
The
Orthodox Church teaches that a christian must live in
a state of constant ascetic struggle, not in order to
earn by means of works one's ontological conversion,
that is, attainment of likeness with God, wich is unachievable
by human effort, but in order to demonstrate one's love
for Jesus-Christ. Consenquently, the believer who struggles
is freely incorporated by Christ into His own body,
his uncreated Church, in order that the mortal nature
be swallowed up the life of Christ (2Cor 5, 4) and be
deified by grace, having been ontologically changed
by the divine love of Christ and engrafted to Him. We
see history from the perspective of the goal toward
wich we are moving, that is, from the outcome which
is none other than the final victory of truth. We evaluate
all things from this perspective, working and struggling
for earthly things not as if these were an end in themselves
and the aim of all endeavors (as they are for many),
but as if they are (and for us indeed they are) means
to cultivate a path of harmony in conformity with the
universal harmonious movement toward the triumph of
the crucified Christ, wich can be impaded by no conflicts
or tensions, or challenges, whether of the contemporary
world or the one wich is ahead.
As
a consequence of the eschatological perspective of the
Orthodox Church, all short-term human goals, all contemporary
events, receive their proper significance from their
connection to the «end», the purpose, and
goal of this world. Therefore, wherever in the present
others see death, the Orthodox Church sees the future
Resurrection. Wherever in the present others see the
triumph of evil, the Orthodox Church resolutly sees
the final victory of the good. And wherever in the present
see unresolvable problems, the Orthodox Church beholds
with optimism not always the resolution, to be sure,
but always the possibility of surmonting them in the
sense that, not even these difficult problems can halt
the movement of the universe toward its salutary end
according to God's design. Blessed is the one who conforms
to this course, being indifferent to all intervening
difficulties.
On
this account the Orthodox Church strives with all its
powers and all its love for the resolution of tensions
and challenges in the contemporary world, and does not
lapse into pessimism when either its own efforts or
the efforts of others do not bear auspicious fruit.
Of course, she grieves in human terms about all the
sufferings visited upon man by man. However, her grief
is not the grief of despairing. Because she knows that
grief will finally be transformed into joy, she now
lives the mystery of «charmolyne», joyfull
sorrow.
In
the struggle for the delusion of tensions and challenges
in the contemporary world, the Orthodox Church does
not utilize worldly methods and powers which actually
escalate these tensions. In other words, she has never
sought, nor does she seek, to impose changes on this
world by means of power. It is well known in any case
that all periodic reformers have abused their power
and have destroyed the life of myriads of their fellow
human beings who opposed their schemes either in reality
or in imagination of the powerfull.
For
this reason the Orthodox Church has never acquired nor
desires to acquire state authority and political power
which involve the use of the sword (Rom 13, 4), a matter
which God subsequent to the human fall has reserved
to wordly powers but has forbidden to his disciples
(Mt 26, 52 ; John 18, 11). The Orthodox Church has never
desired, nor does she desire, to acquire political power
in order to complete with other political forces to
presumably impose God's Dominion on society instead
of a human dominion imposed by those political forces.
Also for the same reason, she does not adopt nor supports
the creation of political parties inclined towards her,
parties through wich she could pursue the imposition
of her views on various communities.
The
Church's support in any event of a particuliar political
party would entall the division of citizens into allies
and rivals. This would militate against the catholicity
of the Church whose purpose is to embrace all in their
totality and not only a part of society alone. On this
account the Orthodox Church proclaims appropriate principles
and rejoices in seeing these principles adopted and
implemented by all her members as well as by any other
third party. But she not change herself into either
a political party or a state. She utilizes the sword
of the Holy Spirit wich is the world of God (Eph 6,
17), and leaves the physical sword to those who bear
worldly power which the Church, together with the Apostole
Paul, recognizes as «instituted by God»
for the fullfilment of necessary and salutary tasks
(Rom 13, 1-7).
The
chief model for the Orthodox Church is our Lord and
God-man Jesus-Christ who was crucified to save the world
and did not impose His authority, speaking to Pilate
with the words known to all : «my Kingdom is not
of this world» (John 18, 36). Consequently, the
Orthodox Church does not use «twelve legions of
angels» (Mt 26, 53), nor servants to fight in
human fashion on her behalf for her own protection and
her imposition on others. Nor does she use human weapons,
but rather the word of God and His grace, wich grace
corroborates the word in ways it deems desirable (Mk
16, 20).
A
characteristic of all worldly totalitarian regimes and
of all ideologies is their setting up of a prototype
as an ideal human model to wich they seek to enforce
conformity by all the members of a society, forbidding
any thinking that may deviate from this prototype. The
Orthodox Church holds as her model the God-man Jesus-Christ
who has created every human nation (Acts 17, 28) with
all the multitude of individuals bearing an inexhaustible
variety of personnalities and gifts. For this reason,
the Orthodox Church has always respected every person
and every nation.The Church has spoken and continues
to speek to every nation in «its own language»
(Acts 2, 8), and always with great concern for each
nation's growth and development, and not for its induction
into one system in wich the Church would be the dominating
power. In this way the tension created between those
who would absorb othersand those who would maintain
their individuality, is eliminated. A positive relationship
is established moreover between those who preach the
Gospel in an orthodox manner and those who hear it proclaimed,
a relationship of total freedom and love, just as in
the case between Jesus, who was gentle and humble of
heart, and His disciples to whom, when offended by some
of His words, He adressed in full freedom the question
: «Do you also wish to go away ?» (John
6, 67).
The
message of the Orthodox Church is a word adressed to
the free conscience of human beings, seeking their consent
to enter into their inner world and form their spiritual
functional system (please allow this expression taken
from the terminology of the science of information).
As it is known, the inward functional system of a human
being defines his or her action, «those wich proceed
from the heart» according to terminology of the
Gospels (Mt 15, 18 ; Mk 7, 20). Consequently, radical
and stable transformation of people and societies, and
thus consistent defusion of conflicts and succesful
responses to challenges, are achieved only when human
hearts from whence problems arise are changed.
We
all know that each person passes through stages of spiriritual
growth and development during one's short life. Consequently,
people of various degrees of development will always
exist in society. There will always be a need for education
and its main instrument, the word, for the betterment
of human beings. For this reason, the Orthodox Church
about wich we are speaking (and so too all the other
Churches) continuously uses the gift of the word, having
as main and unceasing work the «ministry of the
word» (Acts 6, 4).
One
example of the word which the whole Orthodox Church
adresses to all the world's people is the «Message
of the Heads of the Autocephalous Orthodox Churches»,
promulgated recently from the Holy Places on the occasion
of Christmas. The Heads of the Autocephalous Orthodox
Churches, among whom the beloved brother and metropolitan
Savvas of the Most Holy Orthodox Church of Poland is
included, assembled in Bethleem, the place of the birth
of our Lord Jesus-Christ according to the flesh, in
order to celebrate together in unity and unanimity of
soul the second millenium of Christ's birth. On the
occasion of this Feast and our assembly, we promulgated
the said message extolling both the unbreakable spiritual
unity of the Orthodox Church composed of many autocephalous
local Churches, as well as certain key aspects of the
Orthodox and pan-christian faith. In addition we adressed
the position of the Orthodox Church with regard to the
topics included in this homily, namely, the tensions
and challenges of the contemporay era. More specifically
we proclaimed that the Orthodox Church boasts of her
«weakness», being adorned with the «purple
robe» of the blood of her martyrs, and drawing
from the «water of tears» of her saintly
ascetics. We confirmed the singular interest of the
Orthodox Church in all the problems of human beings.
We appealed to the powerful leaders of the earth to
safeguard the precious value of peace throughout the
world as well in the Holy Land. We declared that the
Orthodox Church is prepared to contribute through the
means at its disposal (wich cannot be political but
of spiritual nature alone) for the maintenance of reconciliation
and the elimination of the religious hatred and fanaticism.
We extended a cordial hand of support toward all those
who are persecuted on account of their convictions,
even in cases when these are opposite to our own. We
condemned the agressive proselytism of certain religious
groups and confessions exercised in particuliar against
the Orthodox Church. We marked the dangers wich lurk
in the radical interventions into the basic structure
and composition of the genetic material of living beings,
as well as the risks present in every disruption of
the physical environment by human irrational and egoistic
interventions. We proposed the principles of the Gospels
and the examples of the saints of our Church as sources
of inspirations for the resolution of the great social
problems of unemployment, hunger, the gasp between rich
and poor, the cruel working conditions. In certain instances,
the commercialization of human life, as well the training
and protection of the youth and the family. We did not
hesitate to say that the changes in international order
must be conducted in the spiritual light of the Gospel
and on the basis of the criterion of respect for human
rights. Concerning other contemporary problems we proclaimed
a word of truth as well. To our faithful, we exhorted
purity of heart, humility and repentance, while expressing
our grief for the division of christian world and the
failure of many christians to embody the example of
Christ in their lives.
Certainly, some may object that the above words are
ineffective and that additional means must be utilized
for their actualization. As it has been stated, however,
the Orthodox Church judges that the use of other means,
inasmuch as they are of a political nature and entall
the use of power to accomplish those goals, are not
within her juridiction. The Orthodox Church leaves the
application of such measures to the political authority,
whereas measures of philanthropy, education, support
for the family and youth, spiritual guidance and help,
and the like, are utilized extensively by the Church.
The above observation brings us to the second topic
of our address, that of the relationship between politics
and the decalogue. As it is known, we call decalogue
God's fundamental ten commandments given through Moses
to the Israelites after their exodus from the land of
Egypt (Ex 20, 1-17). These commandments constitue even
today basic principles accepted by contemporary societies.
But the first commandment concerning the worship of
the one God has become a completely personal matter
for each human being, given the society established
freedom of religion. The second concerning the prohibition
against idols, and the third against taking God's name
in vain, have been restricted to each citizen's purely
personal domain apart from any governmental interference.
The fourth concerning rest on the Sabbath has been legally
established as a weekly day of rest almost universally,
even though this day is observed in various places on
Friday, Saturday, or Sunday, according to local religious
traditions.
The fifht commandment concerning honor which is to accorded
to parents has become a matter of moral ethos, not a
matter of legal mandate, with the exception of the acknowledged
obligation of sustenance under certain conditions. The
tenth commandment concerning not coveting what belongs
to one's neighbor, does not concern society's political
authority since it refers to the inward disposition
of each citizen.
The sixth commandment prohibiting adultery is a moral
and to a great extend legal injunction, irrespective
of wether or not provisions are enacted for legal or
other sanctions. The commandments «do not steal»,
«do not bear false witness», and «do
not kill» continue to be legally institued and
enforced.
It becomes obvious from the above that the question
of the relationship between politics and the decalogue
consists in the following : should governmental authority
establish either all or some of the commandments of
the decalogue as legal mandates ? Or should government
abolish the legal enforcement of either some or all
of the commandments ?
It has to be made clear that the purpose of civil authority
is the maintenance of peace in order that the citizens
may live and work together unimpeded within a sphere
of religious freedom and tolerance of religious diversity.
In non-totalitarian regimes state law confines itself
to external obedience by citizens without inquiring
into their inner disposition. On the contrary God's
law seeks both inward acceptance of and external conformity
to the commandments. In any event, a citizens' conformity
to mandates because of necessity of fear of legal sanctions,
as in the case of the command «do not kill»,
is socially very significant. From a christian viewpoint,
however, although this fact constitutes moral progress
with reference to murder, it is something less than
sufficient because the Church calls for the sanctification
of the inner disposition, as well, that is, for the
achievement of release from bitterness itself (Eph 4,
31) ; for forgiveness and even more, for love towards
one's ennemies (Mat 5, 44).
The Orthodox Church is deeply imbued with the conviction
that «that the shadow of the law has passed with
the coming of grace» and that the imposition of
good order and salutary social rhythm belongs to the
juridiction of secular authority (Rom 13, 4) to wich
the Church can only present request and make suggestions.
The Church invisions, as we said, that its primary concern
is the inward transformation of citizens wich contributes
to the betterment of societies. In view of the freedom
we enjoy in Christ and the rejection in Christ of the
imposition of views by mean of violence (despite the
demand of obligatory conformity of citizens to legal
mandates), the Orthodox Church does not hold that for
religious reasons the decalogue must be endowed with
aspects of legal force. On the contrary, given the contemporary
social conditions, the institutionalization of any commandments
of the decalogue as legal mandates for assuring their
observance by citizens would generate only reaction
and thus will result in harm rather than benefit. We
are referring of course to murder, theft, or bearing
false witness, the legal prohibition of wich are socially
accepted, nor to the acknowledged measures of support
for the elderly and the concomitant obligations of the
children, measures wich each state will enact as a minimum
level of legal obligations. We are rather reffering
to the purely religious issues of the first and second
commandments, and the purely ethical issue of the fifth
commandment, the observance of both of wich the Orthodox
Church clearly and openly views as being obligatory
for the faithful. As far as the fifth commandment is
concerned, the Orthodox Church does not of course wait
for the legal mandate of the state in order to condemn
the sinful act, wich is specifically and repeatedly
condemned by the New Testament even as a mere movement
of the soul (Mat 5, 28) and irrespective of the acceptability
of a sinner's repentance (John 8, 3-11). In conclusion,
the Orthodox Church views the commandments of the decalogue
as principles to be kept by her members, whether the
state enacts regulations in this regard or whether it
judges that legal mandates against transgressions of
some of the commandments are not to be instituted. The
Church leaves to the state the responsibility of establishing
necessary legislative and administrative measures, while
the Church itself is concerned only with the teaching
and the application of obligatory spiritual measures.
And thus we complete this summary presentation of basic
positions of the Orthodox Church on the subject at hand.
To recapitulate, these consist of the fact that the
Church is powerfully concerned about the correct responses
to tensions and challenges in the contemporary world
and that she herself is energized to contribute to solutions
by using the gift of the word and the measures at its
disposal, without involving itself in politics and without
making use of power to impose her views.
The above views of course, are not only ones which the
Orthodox Church has to contribute for the enrichment
of the Polish society and thought. The Church also possesses
the great tradition of the hesychastic and ascetic Fathers,
the liturgical tradition which is equally impressive,
the immutable tradition of theological experience and
thought, and the cultivation of letters and fine arts,
particularly byzantine iconography and music, as well
as the equally important tradition of social philanthropy
and concilliatory spirit, and much more. It is for this
reason that interest of Orthodox tradition is growing
and continues to develop as a longing for a renewal
experience in early christian spirituality. Your nation
is blessed that it has within its bounds a living part
of this Orthodox tradition, deeper knowledge of wich
reveals both its riches and its relevancy. We are assured
that the Orthodox Church of Poland enjoys and will continue
to enjoy appropriate governmental care for the solution
of its practical problems in the area of equality before
the law and free developpment of its life, since it
is not a foreign body but flesh of your flesh.
We express once again our deepest gratitude for the
patience and the attention with wich you received our
homily. We paternally wish to all health, long days,
and divine illumination in the fullfilment of your manifold
responsibilities. We invoke upon all the grace and the
rich mercy of God. Amen.