Alexander Schmemann

3. The Age Of The Ecumenical Councils (50 pages)

From Schmemann's A History of the Orthodox Church

Page 43

However, all these borrowings were in fact only formal; the Church filled the mold that was customary for the time with all the novelty of its Gospel, the image of Christ and His followers, so that the mold itself was entirely converted to the Church and became a vehicle for the light, wisdom, and vital force of the Gospel. The central point, however, is that no conversion is in itself a guarantee of the purity of Christianity, and no form — even the most Christian in essence and origin — can magically save, if it is not filled with the Spirit and the truth by which it is justified and which it serves. One must keep in mind that paganism comprises not only the religions which preceded Christianity chronologically and were eliminated when it appeared; it is also a sort of permanent and natural magnetic pole of religion, and in this sense a constant threat for every religion. Christianity demands unceasing effort, continual filling of its forms with content, self-testing, and “trial of the spirit.” Any divergence between form and content, or the emergence of form as a value and goal in itself, is paganism. It is a return to natural religion, to belief in form, ceremony, and sacred objects without regard to their content and spiritual meaning. In this sense even Christian rites and sacred objects may themselves become centers of pagan veneration and may overshadow what they solely exist for: the liberating force of truth.

This tendency becomes perceptible in the seventh century, appearing as a kind of price for the complete political victory of Christianity. In 530 a Byzantine monk, Barsanuphius, attacked “mechanical” religiosity which reduces the whole significance of Christianity to external forms. “If you pass by relics, bow down once, twice, thrice . . . but that is enough. Cross yourselves three times if you wish, but no more.”[16] Other teachers attacked those who express their faith only “by covering crosses and icons with kisses.” What are the Gospels and communion to them? If the Gospel is too long and the prayers dragged out longer than usual, they display signs of impatience and displeasure. Even during short services, Christians fill the time talking about business or condemning their neighbors. Others simply stand on the street so as to run into church at the last moment and “take communion on the run,”“ as St. Anastasius of Sinai expressed it. But they are perfect Christians, for have they not kissed the icons of Our Redeemer and the saints? In Byzantine society were many examples of the sins of superstition and a superficial attitude toward the faith. Behind them loomed something still more terrifying: under the Christian outer covering a most obvious dual faith continued to exist. Many of the canons of the Trullan Council are devoted to the struggle against open distortions of Christianity and its transformation into pagan magic.

 

Previous Page / First / Next

Schmemann, A History of the Orthodox Church: Table of Contents

Cf.  Books for getting closer to Orthodox Christianity ||| Orthodox Images of the Christ ||| Byzantium : The Alternative History of Europe ||| Greek Orthodoxy - From Apostolic Times to the Present Day ||| A History of the Byzantine Empire ||| Videos about Byzantium and Orthodoxy ||| Aspects of Byzantium in Modern Popular Music ||| 3 Posts on the Fall of Byzantium  ||| Greek Literature / The New Testament

On Line Resources for Constantinople * On the future of the Ecumenical Patriarchate

Greek Forum : Make a question / Start a Discussion 

Reference address : https://www.ellopos.net/elpenor/schmemann-orthodoxy-3-councils.asp?pg=43