CANONICAL CHURCHES: What Does It Mean ?
Fr. Elias Greer, Chancellor
Orthodoxy has begun to recognize Orthodox Churches on the basis of
their being 'canonical'. By this newly accepted definition, to be
'canonical' a church must be in full communion with Constantinople.
Constantinople has become World Orthodoxy's touchstone. In fact,
occasionally there are press releases that describe the Patriarchate
of Constantinople as an Eastern Papacy or "the leader of World
Orthodoxy." The late Patriarch Demetrius described the Ecumenical
Patriarch as the foremost bishop of Orthodoxy. If a church falls away
from communion with him, it is no longer 'canonical'.
Let's ask a simple question: How did the understanding of the term
'canonical' change? According to the Holy Fathers, the venerable term,
'Canonical' always referred to the pious observance of the Holy Canons
of the Church, and, most certainly, to those Canons relating to the
beliefs and pious practices of the holy Orthodox Church.
However, because of wars and political turmoil in the 20th century,
the administrative structure of the Church became disorganized, most
especially in the Diaspora. 'Mother,' in other words, ethnic, Churches
sought to preserve Orthodoxy by preserving its canonical organization,
i.e., the organization described by the holy canons for dioceses and
synods. Sadly, in the course of this organizational struggle for
external order, any canons relating to the Apostolic Faith and the
doctrines of the Fathers of the Ecumenical Councils, that is, to her
inner, mystical life, were deliberately overlooked by the hierarchs
who considered themselves to be the architects of this quest for
order. These men were prompted by the syncretistic and anti-dogmatic
spirit then prevalent, a spirit which continues today, a spirit which
controls all current thought and practice in World Orthodoxy.
Satisfied that they had jettisoned the mystical life of the Church of
Christ, these revisionist hierarchs in the Diaspora, and elsewhere,
hastily sacrificed the Church's unity in Apostolic truth for the
modern idea, foreign to guidance of the Holy Fathers, of the unity of
mankind. This modernizing group imposed an external administrative
union in order to preserve the unity of an outward ecclesiastical
apparatus, now stripped of the inner life of the "faith once for all
delivered to the Saints" (Jude 3) with all parishes welded together
under one headquarters.
As an example of how this new restructuring of Orthodoxy in the
Diaspora functioned, Parish Council members taking their pledge in
Greek Archdiocese of America churches were asked to promise to be
obedient to the canons and traditions of the Orthodox Church.
Generally, these canons and traditions are viewed as abstract
principles, which were not defined or clarified by the priest
administering the pledge. This pledge is usually interpreted as
complete obedience to the ruling hierarch.
The renovating hierarchy, as the chief plank in its modernizing
platform advanced the novel theory, unknown to the Holy Fathers, that
the canons are Laws which are to be interpreted by the ruling hierarch
who decides what is and what is not 'canonical' in this new way of
thinking. This is the way that the Patristic, truly Orthodox,
understanding of the canons was set aside.
A former bishop of the Greek Archdiocese who taught at Holy Cross in
Boston shared his thoughts with his students about the Holy Canons. He
remarked that over the years he had carefully studied the canons and
had come to one conclusion: there was only one canon which needed to
be obeyed in the church. He cynically declared that only those canons
which spoke of hierarchal authority and obedience to the bishop needed
to be obeyed. All other canons could be ignored.
Such a militaristic or, better, papal interpretation of the canons
allowed individual patriarchs, metropolitans, archbishops and bishops
the freedom to act entirely apart from the wisdom and guidance of Holy
Tradition. Such renovationism, so they thought, gave them unrestricted
license to ignore any and all of the Holy Canons. They thus played the
role of the sole authentic interpreters of the canons. This attitude
reduces all the canons to one straightforward operating principle:
"Obey your Bishop." With this axe in hand, the modernizing hierarchy
quickly proceeded to align the Church with the spirit of the age and
not with the Spirit of Christ.
Such a procedure may well bring to mind to mind the current method by
which decisions are made in the Supreme Court of the United States of
America. The Supreme Court now feels free to change prior decisions of
the Court as well as laws passed by legislative bodies on the basis of
the contemporary understanding and interpretation of moral values. For
example, abortion may have been wrong at one time and condemned by the
Supreme Court, but the Roe vs. Wade decision defined that there were
other value systems which needed to be acknowledged. For the modern
way of thinking, morality becomes a relative value and is never
absolute. The modern mind desires to live in a world where there are
no absolutes (aside for its demand that there are no absolutes), aside
from its nihilism. Further, there is no Divine Authority on which to
base any decisions. God has been dethroned and in His place stands the
Supreme Court.
The interpretation of the Holy Canons has thus become a selective
response controlled by the contemporary moral and irreligious scene.
Ecumenism, a form of relativism, is in. The many canons forbidding
joint prayer with non-Orthodox are out. These canons, so the story
goes, are "old fashioned." There is no hesitation in having non-
Orthodox Christian persons participate alongside the clergy of World
Orthodoxy at funerals, in wedding services, vesper services, Theophany
services, and even in Divine Liturgies. And this has happened often
enough over the past 40 years that it has become a standard practice.
Many, but not all, Orthodox Christians are not surprised or disturbed
when such concelebrations take place. Very many Orthodox Christians in
the so-called "Canonical" Churches are confident that the union of the
churches has already occurred. The rites of the Roman Catholic and
Protestant Churches are now acknowledged as "grace filled" by all the
so-called "Canonical" jurisdictions, while the Mysteries of the
traditional Orthodox Christians are deemed as invalid. What is ignored
is that the Church has steadfastly taught that outside the Church
there is no salvation; no mysteries (St. Cyprian of Carthage? 268).
Indeed, some clergy of the Greek Archdiocese are known to have
declared that the union of the churches has already occurred. The
Antiochian jurisdiction's blasé attitude has allowed Moslems to be
godparents, and priests to concelebrate in religious processions with
Roman Catholic clergy. The O.C.A. has allowed a monastery that openly
recognizes Roman Catholic saints as Orthodox Saints, and whose abbot
has said that there is no theological difference between Orthodoxy and
Roman Catholicism, to remain uncorrected by the O.C.A. hierarchy.
Greek Archdiocese clergy have been scandalized by the fact that the
monastery does not keep the fast of Great Lent, and allows the eating
of meat during Great Lent. The hierarchs of SCOBA (Standing Conference
of Canonical Orthodox Bishops in America) have forbidden their clergy
to baptize Roman Catholics and Protestants because, according to these
hierarchs, those in heresy have baptismal grace!
The canons are clear in that heretical baptism is not a baptism, but
is a curse and defilement. The Holy Fathers teach with one voice that
the "One baptism" referred to in the Nicene Creed is the mystery
performed under the guidance of a right-teaching, right-believing,
Orthodox bishop. If one recognizes the non-Orthodox baptisms then why
shouldn't one recognize the other non-Orthodox rites: chrismation,
Holy Communion, etc? Actually, many of the clergy of the "canonical"
jurisdictions have already done so.
What makes a church truly canonical? Is it not the adherence to what
has been taught everywhere, at all times, and by all the Orthodox
Fathers of the Church (St. Vincent of Lerins 445)? If we cannot
confess our faith and identify it with the faith of the Church's
confessors and saints, then indeed we are not confessing the Orthodox
Christian faith, but we are in reality mocking our ancient Orthodox
Faith. But first of all, pray that we may not be lead astray by the
"sirens of ecumenism." We need to be bonded to the spiritual ark of
the church and not give in to the compromised faith of those who have
rejected the Orthodox Faith and accepted a new adulterated faith,
which no longer represents the faith confessed by the Holy Fathers,
that is, "the faith which was once for all delivered to the
saints" (Jude 3).
And one final point: Not one canon of the Orthodox Church teaches that
one has to be in communion with Constantinople (or any other "ancient
see") in order to be canonical or Orthodox!