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OCANews... "The Rule of Love: Re-imagining, Renewing the Church

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  • Nina Tkachuk Dimas
    http://www.ocanews.org/reflections.html 5.2.07 The Rule of Love: Re-imagining, Renewing the Church by Fr. Michael Plekon In September, 2007 the UND Press will
    Message 1 of 1 , May 2, 2007


      The Rule of Love:
      Re-imagining, Renewing the Church

      by Fr. Michael Plekon

      In September, 2007 the UND Press will publish the first English translation of
      Fr. Nicolas Afanasiev's groundbreaking ecclesiological study, The
      Church of the Holy Spirit. The teacher of Frs Schmemann and Meyendorff, Fr.
      Nicolas devoted his life as a scholar to returning to the life, faith and
      worship of the early church. Of the many insights he offered I want to note
      this one: that it is precisely the reciprocal relationship between clergy and
      the people and the communal/conciliar life together that is the context for so
      many sayings of the fathers and lines from council decrees on the authority of
      the bishops.

      I once heard a passage from a council, quoted publicly at a diocesan assembly,
      to the end that since the bishop "owned everything"-- "olive trees, domestic
      animals, houses, property” --- the now-retired hierarch of said diocese of
      the OCA, Archbishop Peter could refuse any and all audits of the finances, and
      could disallow discussion and questions at that assembly. Further, the same
      hierarch, when asked how he could refuse a candidate for the diocesan council,
      replied he had no need of that council or for that matter of the diocesan
      assembly at all. HE, as bishop was the sole & absolute authority.

      In resolving the financial and pastoral problems of that former diocese, the
      Primate, Metropolitan Herman, reiterated this ecclesiology by rejecting audits,
      questions and informing the assembly that they would never learn where missing
      funds went and that they needed to get back to their tasks “for the good of the

      One also could hear this ecclesiology echoed by a now retired bishop in many
      postings online, see it reflected in the conduct of recent All American
      Councils in which only the synod had “competence” to act, as well as in the
      passive behavior of the metropolitan council. It was not a local aberration,
      this reduction of the church to the person and power of the bishop, but one
      which spread throughout the OCA in direct contradiction of its Statute.

      Justifications for it were drawn from isolated passages in Ignatius of Antioch,
      other fathers and councils but without citation of Cyprian of Carthage (and
      many other texts) which make it clear the bishop never proceeds without the
      consultation and the approval of the church, meaning the clergy and the laity.

      There was also the "Brum doctrine" both of the powers of the national church
      chancellor as well as of the total impotency and irrelevance of any body in the
      church except the synod, it is thus crucial for us to recognize just how
      distorted the ecclesiology being passed off in the last decades is, how
      destructive it has been of the OCA, despite the very Statute, itself the
      product of the reforming Moscow Council of 1917-18 and of the influence of St.
      Tikon (Bellavin) of N. America & Moscow. (Hyacinthe Destivelle has presented a
      powerful description and analysis of the reforming work of the Moscow council:
      Le concile de Moscou 1917-1918, Paris: Cerf, 2006)

      The reciprocity of relationships, Afanasiev notes, was rooted in the common
      identity of all Christians as priests, kings and prophets through baptism. The
      common identity was reaffirmed and made visible at the celebration of the
      Eucharist each Sunday, hence his characterization of the church as eucharistic
      and the Eucharist as ecclesial. The most vivid image of the church is the
      eucharistic gathering. In the liturgy those who were called to preside could
      only do so because they were first members of the community. And their calling
      to preside, to preach, to counsel and lead was totally for the service of the
      community. Without the community, bishops, presbyters and deacons have no
      reason to exist. There simply was no clerical caste, no ruling elite in the
      early church. It was neither ordination nor law that ruled the church but
      Christ, who gave the “new commandment” at the last supper, acted out in his
      taking off his cloak, and assuming the work of a slave in washing their feet.

      Christ there gave only the “rule of love” that in the gospel of John represents
      the Eucharist. In that same gospel how many times does Christ feed the hungry
      ones around him-the thousands who came to hear him preach, the disciples at the
      last supper and on the lakeshore, after his resurrection.
      But now appeal to canons and law and to clerical power plague the churches.
      Where chief hierarchs clung to the conciliar mode, they served their
      communities as remarkable pastors. They witnessed to the rule of love as the
      life of the church—St. Tikhon of North American and Moscow, metropolitans
      Leonty also here, metropolitan Evlogy in Paris, archbishop Paul in Finland,
      metropolitan Anthony in the UK, Anastasios of Tirana, among others.
      In short, the ecclesiastical trial of the former chancellor, the administrative
      reorganization of the central administration, the search for and hiring of new
      chancery staff and redefinition of job titles, the redirection of
      organizational reporting—all of this necessary reform will not renew the OCA
      unless the far more important and deeper problems are addressed. The financial
      improprieties, even likely criminal misappropriation of funds in a
      not-for-profit organization notwithstanding, the crisis is far deeper and far
      more in need of remedy. It is the very meaning and life of the church. In the
      letters of John we read that “perfect love drives out fear.” Power and order
      cannot replace for love, neither is silence right when truth should prevail.

      In recent years the culture of the OCA has been marked by threat and fear,
      denial and silence, defiance and demonizing the other who questions or
      disagrees. Perhaps we are seeing signs of a real return to the authentic
      ecclesiology, the life of the church that is enshrined in the OCA Statute, as
      well as in the New Testament, early Christian text, the fathers and the
      councils. When in anyone’s memory, has there been such discussion and debate,
      such thoughtful reflection and truly conciliar actions as we have seen in the
      last year and a half? Senior clergy have spoken and put their signatures to
      their statement. Archbishop Job has acted with courage, as has the metropolitan
      council. Many other clergy and laity also have offered comments.
      Sadly, those who should have spoken and revealed what happened have not. Only
      time will tell if the subsequent gatherings of the church at all
      levels—national and local—will be steps toward ecclesial healing. There cannot
      be healing or return to business as usual by fiat, from the top. There cannot
      be renewal without reference to Christ who showed what the church looks like in
      his feeding of the crowd and his washing of the disciples’ feet.

      (Fr. Michael Plekon teaches at Columbia University and is assigned to St.
      Gregory The Theologian parish in Wappinger Falls, NY. )

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