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Bishop Kallistos Ware
Orthodox Church

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  • Part I: History.
    • The Beginnings
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The Beginnings

In the village there is a chapel dug deep beneath the earth, its entrance carefully camouflaged.

When a secret priest visits the village, it is here that he celebrates the Liturgy and the other ser-

vices. If the villagers for once believe themselves safe from police observation, the whole popu-

lation gathers in the chapel, except for the guards who remain outside to give warning if strang-

ers appear. At other times services take place in shifts..

  The Easter service was  held in an apartment of  an official State institution. Entrance was

possible only with a special pass, which I obtained for myself and for my small daughter. About

thirty people were present, among them some of my acquaintances. An old priest celebrated the

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service, which I shall never forget. .Christ is risen. we sang softly, but full of joy.. The joy that

I felt in this service of the Catacomb Church gives me strength to live, even today.

 

These are two accounts (Taken from the periodical Orthodox Life [Jordanville, N.Y.], 1959, no. 4, pp. 30-31)

of Church life in Russia shortly  before the Second World War. But if a few alterations were

made, they could easily be taken for descriptions of Christian worship under Nero or Diocletian.

They  illustrate  the way  in  which  during  the  course  of  nineteen  centuries  Christian  history  has

traveled through a  full circle. Christians today stand far  closer to the early Church than their

grandparents  did.  Christianity  began  as  the  religion  of  a  small  minority  existing  in  a predomi-

nantly non-Christian society, and such it is becoming once more. The Christian Church in its

early days was distinct and separate from the State; and now in one country after another the tra-

ditional alliance between Church and State is coming to an end. Christianity was at first a religio

illicita, a religion forbidden and persecuted by the government; today persecution is no longer a

fact of the past alone, and it is by no means impossible that in the thirty years between 1918 and

1948 more Christians died for their faith than in the three hundred years that followed Christ.s

Crucifixion.

  Members of the Orthodox Church in particular have been made very much aware of these

facts, for the vast majority of them live at present in communist countries, under anti-Christian

governments. The first period of Christian history, extending from the day of Pentecost to the

conversion of Constantine, has a special relevance for contemporary Orthodoxy.

 

.Suddenly there came from heaven a sound like the rushing of a violent wind, and it filled

the whole house where they were sitting. And there appeared to them tongues like flames of fire,

divided among them and resting on each one. And they were all filled with the Holy Spirit. (Acts

2:2-4). So the history of the Christian Church begins, with the descent of the Holy Spirit on the

Apostles  at  Jerusalem  during  the  feast  of  Pentecost,  the  first  Whit  Sunday.  On  that  same  day

through the preaching of Saint Peter three thousand men and women were baptized, and the first

Christian community at Jerusalem was formed.

  Before long the members of the Jerusalem Church were scattered by the persecution which

followed the stoning of Saint Stephen. .Go forth therefore,. Christ had said, .and teach all na-

tions.  (Matt28:19). Obedient  to  this  command  they  preached  wherever  they went,  at  first  to

Jews, but before long to Gentiles also. Some stories of these Apostolic journeys are recorded by

Saint Luke in the book of Acts; others are preserved in the tradition of the Church. The legends

about the Apostles may not always be literally true, but it is at any rate certain that within an as-

tonishingly short time small Christian communities had sprung up in all the main centers of the

Roman Empire and even in places beyond the Roman frontiers.

  The Empire through which these first Christian missionaries traveled was, particularly in its

eastern  part,  an  empire  of  cities:  This  determined  the  administrative  structure  of  the  primitive

Church. The basic unit was the community in each city, governed by its own bishop; to assist the

bishop there were presbyters or priests, and deacons. The surrounding countryside depended on

the Church of the city. This pattern, with the threefold ministry of bishops, priests, and deacons,

was already widely established by the end of the first century. We can see it in the seven short

letters which Saint Ignatius, Bishop of Antioch, wrote about the year 107 as he traveled to Rome

to be martyred. Ignatius laid emphasis upon two things in particular, the bishop and the Eucha-

rist; he saw the Church as both hierarchical and sacramental. .The bishop in each Church,. he

wrote, .presides in place of God.. .Let no one do any of the things which concern the Church

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without the bishop. Wherever the bishop appears, there let the people be, just as wherever Je-

sus Christ is, there is the Catholic Church.. And it is the bishop.s primary and distinctive task to

celebrate the Eucharist, .the medicine of immortality. (To the Magnesians, 6, 1; To the Smyrnaeans, 8, 1

and 2; To the Ephesians, 20, 2).

  People today tend to think of the Church as a worldwide organization, in which each local

body forms part of a larger and more inclusive whole. Ignatius did not look at the Church in this

way. For him the local community is the Church. He thought of the Church as a Eucharistic soci-

ety, which only realizes its true nature when it celebrates the Supper of the Lord, receiving His

Body and Blood in the sacrament. But the Eucharist is something that can only happen locally .

in each particular  community  gathered round its bishop; and at every local celebration of the

Eucharist it is the whole Christ who is present, not just a part of Him. Therefore each local com-

munity, as it celebrates the Eucharist Sunday by Sunday, is the Church in its fullness.

  The teaching of Ignatius has a permanent place in Orthodox tradition. Orthodoxy still thinks

of the Church as a Eucharistic society, whose outward organization, however necessary, is sec-

ondary to its inner, sacramental life; and Orthodoxy still emphasizes the cardinal importance of

the local community in the structure of the Church. To those who attend an Orthodox Pontifical

Liturgy (The Liturgy: this is the term normally used by Orthodox to refer to the service of Holy Communion, the

Mass), when the bishop stands at the beginning of the service in the middle of the church, sur-

rounded by his flock, Ignatius of Antioch.s idea of the bishop as the center of unity in the local

community will occur with particular vividness.

  But besides the local community there is  also the wider unity of the Church. This second

aspect is developed in the writings of another  martyr bishop, Saint Cyprian of Carthage (died

258). Cyprian saw all bishops as sharing in the one episcopate, yet sharing it in such a way that

each possesses not a part but the whole. .The episcopate,. he wrote, .is a single whole, in which

each bishop enjoys  full  possession. So is the Church  a single  whole, though it spreads far and

wide into a multitude of churches as its fertility increases. (On the Unity of the Church, 5). There are

many churches but only one Church; many episcopi but only one episcopate.

  There were many others in the first three centuries of the Church who like Cyprian and Ig-

natius ended their lives as martyrs. The persecutions, it is true, were often local in character and

usually limited in duration. Yet although there  were long periods when the Roman authorities

extended to Christianity a large measure of toleration, the threat of persecution was always there,

and Christians knew that at any time this threat could become a reality. The idea of martyrdom

had a central place in the spiritual outlook of the early Christians. They  saw their Church as

founded upon blood . not only the blood of Christ but also the blood of those .other Christs,.

the martyrs.  In  later centuries when the Church  became .established.  and no longer suffered

persecution, the idea of martyrdom did not disappear, but it took other forms: the monastic life,

for example, is often regarded by  Greek writers as an equivalent to  martyrdom. The same

approach is found  also in the west: take, for instance, a Celtic text . an  Irish homily of the

seventh century . which likens the ascetic life to the way of the martyr:

 

Now there are three kinds of martyrdom which  are accounted as  a Cross to a man,

white martyrdom, green martyrdom, and red martyrdom. White martyrdom consists in

a man.s abandoning everything he loves for God.s sake.. Green martyrdom consists

in this, that by means of fasting and labor he frees himself from his evil desires; or suf-

fers toil in penance and repentance. Red martyrdom consists  in the endurance of a

Cross or death for Christ.s sake (Quoted in J. Ryan, Irish Monasticism, London, 1931, p. 197).

 

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At many periods in Orthodox history the prospect of red martyrdom has been fairly remote, and

the green and white forms prevail. Yet there have also been times, above all in this present cen-

tury, when Orthodox Christians have once again been called to undergo martyrdom of blood.

  It was only natural that the bishops, who, as Cyprian emphasized, share in the one episco-

pate, should meet together in a council to discuss their common problems. Orthodoxy has always

attached great importance to the place of councils in the life of the Church. It believes that the

council is the chief organ whereby God has chosen to guide His people, and it regards the Catho-

lic Church as essentially a conciliar Church. (Indeed, in Russian the same adjective soborny has

the double sense of .catholic. and .conciliar,. while the corresponding noun, sobor, means both

.church. and .council.). In the Church there is neither dictatorship nor individualism, but har-

mony and unanimity; men remain free but not isolated, for they are united in love, in faith, and in

sacramental  communion.  In  a  council,  this  idea  of  harmony  and  free  unanimity  can  be  seen

worked out in practice. In a true council no single member arbitrarily imposes his will upon the

rest, but each consults with the others, and in this way they all freely achieve a .common mind..

A council is a living embodiment of the essential nature of the Church.

  The first council in the Church.s history is described in Acts 15. Attended by the Apostles,

it met at Jerusalem to decide how far Gentile converts should be subject to the Law of Moses.

The Apostles, when they  finally  reached their decision, spoke in terms  which in other circum-

stances might appear presumptuous: .For it seemed good to the Holy Ghost, and to us. (Acts

15:28). Later councils have ventured to speak with the same confidence. An isolated individual

may well hesitate to say, .It seemed right to the Holy Spirit and to me.; but when gathered in

council, the members of the Church can together claim an authority which individually none of

them possesses.

  The Council of Jerusalem, assembling as it did the leaders of the entire Church, was an ex-

ceptional gathering, for  which there is no parallel until the Council of  Nicaea in 325. But by

Cyprian.s time it had already become usual to hold local councils, attended by all the bishops in

a particular civil province of the Roman Empire. A local council of this type normally met in the

provincial capital, under the presidency of the bishop of the capital, who was given the title Met-

ropolitan. As the third century proceeded, councils widened in scope and began to include bish-

ops not from one but from several civil provinces. These larger gatherings tended to assemble in

the chief cities of the Empire, such as Alexandria or Antioch; and so it came about that the bish-

ops of certain great cities began to acquire an importance above the provincial Metropolitans.

But for the time being nothing was decided about the precise status of these great sees. Nor dur-

ing the third century itself did this continual expansion of councils reach its logical conclusion:

as yet (apart from the Apostolic Council) there had only been local councils, of lesser or greater

extent, but no .general. council, formed of bishops from the whole Christian world, and claim-

ing to speak in the name of the whole Church.

  In 312 an event occurred which utterly transformed the outward situation of the Church. As

he was riding through France with his army, the Emperor Constantine looked up into the sky and

saw a cross of light in front of the sun. With the cross there was an inscription: In this sign con-

quer. As a  result of this vision, Constantine became the first Roman Emperor to embrace the

Christian faith. On that day in France a train of events was set in motion which brought the first

main period of Church history to an end, and which led to the creation of the Christian Empire of

Byzantium.

 

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