The Church of Greece
continues to occupy a central place in the
life of the country as a whole.
Writing in the early 1950s, a sympathetic
Anglican observer remarked: .Hellas, when all is said
as to the spread of secularism and
indifference, remains a Christian nation in a sense of which we
in the west can have but little
conception. (Hammond,
The Waters of Marah, p. 25). In the 1951 census,
out of a total population of 7,632,806,
the Orthodox numbered 7,472,559 other Christians no
more than 41,107; in addition there were
112,665 Mohammedans, 6,325 Jews, 29 persons of
other religions, and 121 atheists. Today
there is much more indifference than in the 1950s, and
the Socialist government elected in 1981
began to take steps towards a separation of Church and
State; but the Church remains deeply
influential.
Greek dioceses of today, as in the primitive Church, are small: there are
78 (contrast Russia
before 1917, with 67 dioceses for 100
million faithful) and in north Greece many dioceses con-
tain less than 100 parishes. In ideal and
often in reality, the Greek bishop is not merely a distant
administrator, but an accessible figure
with whom his flock can have personal
contact, and in
71
whom the poor and simple freely confide,
calling daily in large numbers for practical as well as
spiritual advice. The Greek bishop
delegates far less to his parish clergy
than a bishop in the
west, and in particular he still reserves
to himself much of the task of preaching, though he is as-
sisted in this by a small staff of monks
or educated laymen, working under his direction.
Thus by no means all the married parish clergy of Greece in the past
preached sermons; nor
is this surprising, since few had
received a regular theological
training. In pre-Revolutionary
Russia
all parish priests
had passed through
a theological seminary,
but in Greece
in the year
1920, of 4,500 married clergy, less than 1,000 had received more
than an ordinary elementary
school education. Hitherto the priest of
the Greek countryside has been closely integrated with
the local community: usually he is a
native of the village which he serves; after ordination, as
well as being priest, he still continues
with his previous work, whatever that may be . carpen-
try, shoemaking, or more commonly farming;
he is not a man of higher learning than the laity
round him; very possibly he has never attended
a seminary. This system has had certain undeni-
able advantages, and in particular it has
meant that the Greek Church has avoided a cultural gulf
between pastor and people, such as has
existed in England for several centuries. But with the rise
in educational standards in Greece during
recent years, a change in this system has become nec-
essary: today priests clearly need a more
specialized training, and it seems likely that hencefor-
ward most, if not all, Greek ordinands
will be sent to study in a seminary.
The two older universities of Greece, at Athens and Thessalonica, both
contain Faculties of
Theology. Non-Orthodox are often surprised
to find that the great majority of professors in both
faculties are laymen, and that most of the
students have no intention of being ordained; but Or-
thodox consider it entirely natural that
the laity as well as the clergy should take an interest in
theology. Many students afterwards teach
religion in secondary schools, and it is usually the lo-
cal schoolmasters whom the bishops choose
as their lay preachers. Only a few of these students
become parish clergy; a few others are
professed as monks, though it is likely that only a minor-
ity of these graduate monks will live as
resident members of a monastery: in most cases they will
work on the bishop.s staff, or perhaps
become preachers.
The theological professors of Greece have produced a considerable body
of important work
during the past half century: one thinks
at once of Chrestos Androutsos, author of a famous
Dogmatic Theology first published in 1907, and more
recently of men such as P. N. Trembelas,
P. I. Bratsiotis, I. N. Karmiris, B.
Ioannides, and Ieronymos Kotsonis, the recent Archbishop of
Athens, an expert on Canon Law. But while fully
acknowledging the notable achievements of
modern Greek theology, one cannot deny
that it possesses certain shortcomings. Many Greek
theological writings, particularly if
compared with work by members of the Russian emigration,
seem a little arid and academic in tone.
The situation mentioned in an earlier chapter has contin-
ued to the present century, and most Greek
theologians have studied for a time at a foreign uni-
versity, usually in Germany; and sometimes German religious thought
seems to have influenced
their work at the expense of their own
Orthodox tradition. Theology in Greece today suffers from
the divorce between the monasteries and
the intellectual life of the Church: it is a theology of the
university lecture room, but not a
mystical theology, as in the days of Byzantium when theologi-
cal scholarship flourished in the monastic
cell as well as in the university. Nevertheless in Greece
at the present time there are encouraging
signs of a more flexible approach to theology, and of a
living recovery of the spirit of the
Fathers.
What of the monastic life? In male communities, the shortage of young
monks is as alarm-
ing on the mainland of Greece as it was on
Athos until recently, and many houses are in danger
of
being closed altogether.
There are very
few educated men
in the communities.
But this
72
gloomy prospect is relieved by striking
exceptions, such as the recently founded monastery of
the Paraclete at Oropos
(Attica). Some older communities still attract novices . for
example,
Saint John the Evangelist on the island of
Patmos (under the Ecumenical Patriarch). In Meteora
some notable efforts to revive the
monastic life were made by the late Metropolitan Dionysius of
Trikkala. Here there are a series of monastic
houses, perched on rocky pinnacles in a remote part
of Thessaly, which were partially
repopulated in the 1960s by young and well-educated monks.
But the constant flow of tourists rendered
monastic life impossible, and in the 1970s almost all
the monks moved to Mount Athos.
But while the situation of male communities is often critical, the
female communities are in
a far more lively condition, and the
number of nuns is rapidly increasing. Some of the most ac-
tive convents are of quite recent origin,
such as the Convent of the Holy Trinity on Aegina, dat-
ing from 1904, whose founder, Nektarios
(Kephalas), Metropolitan of Pentapolis (1846-1920),
has already been canonized; or the Convent
of Our Lady of Help at Chios, established in 1928,
which now has fifty members. The Convent
of the Annunciation at Patmos, started in 1936 by
Father Amphilochios (died 1970; perhaps
the greatest pnevmatikos or
spiritual father in post-war
Greece), already has two daughter houses,
at Rhodes and Kalymnos. (In this connection one must also
mention the impressive Old
Calendarist Convent of Our Lady at Keratea in Attica, founded in 1925, which
now has
between two and three
hundred nuns. On the Old Calendarists, see p. 309).
In
the past twenty years a surprising number of classic works of monastic
spirituality have
been reprinted in Greece, including a new
edition of the Philokalia. It
seems that there is a re-
vived interest in the ascetic and
spiritual treasures of Orthodoxy, a
development which bodes
well for the future of the monasteries.
Religious art in Greece is undergoing a most welcome transformation. The
debased
westernized style, universal at the
beginning of the present century, has largely been abandoned
in favor of the older Byzantine tradition.
A number of churches at Athens and elsewhere have
recently been decorated with a full scheme
of icons and frescoes, executed in strict conformity
with the traditional rules. The leader of
this artistic renewal, Photius Kontoglou (1896-1965),
was noted
for his uncompromising advocacy
of Byzantine art. Typical of his
outlook is his
comment on the art of the Italian
Renaissance: .Those who see in a secular way say that it pro-
gressed, but those who see in a religious
way say that it declined. (C. Cavarnos, Byzantine Sacred
Art:
Selected Writings of the contemporary Greek icon painter Fotis
Kontoglous, New
York, 1957, p. 21).
Greece possesses an Orthodox counterpart to Lourdes: the island of
Tinos, where in 1823 a
miracle-working icon of the Virgin and
Child was discovered, buried underground in the founda-
tions of a ruined church. A large
pilgrimage shrine stands today on the site, which is visited in
particular by the sick, and many cases of miraculous healing have occurred.
There are always
great crowds on the island for the Feast
of the Assumption (15 August).
In
the Greek Church of the present century there has been a striking development
of .home
missionary. movements, devoted to
evangelistic and educational work. Apostoliki
Diakonia
(.Apostolic Service.), the official
organization concerned with the .Home
Mission,. was
founded in 1930. Alongside it there are a
number of parallel movements which, while cooperat-
ing with the bishops and other Church
authorities, spring from private initiative . Zoe, Sotir, the
Orthodox Christian
Unions, and others. The oldest,
most influential, and most controversial of
these movements, Zoe (.Life.), also known as the .Brotherhood
of Theologians,. was started by
Father Eusebius Matthopoulos in 1907. It
is in fact a kind of semi-monastic order, since all its
members must be unmarried, although they
take no formal vows and are free to leave the Broth-
erhood at any time. About a quarter of the
Brotherhood are monks (none of whom live regularly
in a monastery) and the rest laymen. One wonders how far Zoe, with its
monastic structure,
73
points the way to future developments in
the Orthodox Church. In the past the primary task of an
eastern monk has been prayer; but, besides
this traditional type of monasticism, is there not also
room in Orthodoxy for .active. religious
orders, parallel to the Dominicans and Franciscans in
the west, and dedicated to the work of
evangelism in the world?
These .home missionary. movements, especially Zoe, lay great stress on Bible study and
encourage frequent communion. Between them
they publish an impressive number of periodicals
and books, with a very wide circulation. Under their leadership and guidance there exist
today
about 9,500 catechism schools (in 1900
there were few if any such schools in Greece), and it is
reckoned that fifty-five per cent of Greek
children . in some parishes a far higher proportion .
regularly attend catechism classes.
Besides these schools, a wide program of youth work is un-
dertaken: .The period of adolescence,. to
quote an Anglican writer, .when so overwhelming a
portion of our own children lose all vital
contact with the Church, is commonly that at which the
young
Greek Christian begins
to play an
active part in
the life of
his local community.
(P.
Hammond, The Waters of Marah, p. 133).
The influence of these .home missionary. movements has declined
considerably in the
1900s and 1970s, and in particular the
words just quoted . written more than twenty-five years
ago . unfortunately would need today to be
qualified.
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