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HJ Clergy Corner: September 2007
PATIENCE WITH THE POPE
Fr. Michael Pappas
Holy Trinity Greek Orthodox Church
San Francisco, California
Reaction to Pope Benedict XVI’s reassertion of the primacy of the Roman Catholic Church and his affirmation of a document released Tuesday
(July 10, 2007) that makes the provocative proclamation that other Christian confessions are either defective or not true churches and that
Catholicism provides the only true path to salvation, has drawn widespread universal criticism and adversely impacted decades of good faith
ecumenical efforts.
In fact, the Pope’s statement reveals nothing original. San Francisco Roman Catholic Archbishop George Niederauer, in a recent e-mail
noted, "The papal texts don't break truly significant new ground ... The Catechism of the Catholic Church (CCC) has many similar passages,
most with quotations from Vatican II (Lumen Gentium, Constitution on the Church).” The visibility given to these age-old remarks by the media
is what is causing the ecumenical stir. I would submit, for the ultimate good.
On a pastoral level, the Pope’s proclamation offers a unique teaching moment for the faithful, a teaching moment this priest will seize in
these remarks. To gain a perspective and learn more about the Orthodox faith, Roman Catholics often ask, “What is the difference between our
faiths?” My automatic response is, “Let’s start with the similarities; a thousand years of shared history, apostolic succession, and the
Spirit-inspired doctrines emerging from the first seven Ecumenical Councils!”
Along with his revival of the Latin Mass, a move perceived by progressives in his own Church as a step backward from Vatican II, Pope
Benedict’s most recent public remarks catalyze a spirited discussion of the theological differences which divide the Body of Christ; notably
the hotbed issues of primacy, infallibility, catholicity and means to salvation. Allow us today to briefly visit these faith tenets.
Interestingly, when Jesus selected the Twelve Holy Apostles, the first Bishops and Stewards of the Church, he did not select the highly
intellectual, the politically influential, nor the financially affluent. Rather, and I would submit by intention, He selected simple
fishermen, farmers, and shepherds. In making this calculated decision Jesus not only bucked the established norms, but initiated a new and
greater order. De facto, this decision revealed the reality that the Church is a human organism sanctified and inspired by its divine Head,
Christ Himself. Thus, any frailties or imperfections in the Church are attributed to the human element, but are compensated for by the Divine
Head. Such is the only rational explanation for the Church’s unbroken perseverance and thriving over two thousand years, when other belief
systems have come and gone in the midst of adversity.
This reality is most powerfully accentuated in Christ’s relationship with the Apostle Peter, the rock upon which He would build His Church!
If ever there is to be seen a perfect example of Christian patience, it is that offered by the Lord to Peter. I dare say, present-day
psychologists would have a field day in analyzing the personality of this Chief of the Apostles. In fact, at this fisherman’s first encounter
with the Lord, Peter confesses to be a sinful man, not worthy to be an Apostle. The most outspoken of the Apostles, Peter is never at a loss
for words. When Peter observes Jesus walking on the water (Mt 14.28-31), he enthusiastically asks to join, yet loses his courage with the
first large wave; to which he suffers Jesus’ rebuke "Oh you of little faith, why did you doubt.” At the time of the Transfiguration on Mt.
Tabor, Peter sees Jesus transformed into a lucent shape, talking with the most prominent representatives of the Old Testament, the law-giving
Moses and the wonder-prophet Elias, and brazenly interferes "Lord, it is good for us to to be here, let us make here three tabernacles, one
for You, one for Moses and one for Elijah". Some translations have retained the reprimand of this occasion for all times "he did not know what
he was saying" (Mat 17.4f). At the last supper, Jesus tries to give his disciples a final example of humility by washing their feet in a
symbolic gesture (John 13.6-9). Of course, Peter objects vehemently by saying, "You shall never wash my feet," and is refuted, "If I do not
wash you, you have no part with Me." And promptly he overshoots in the other direction: "Lord, not my feet only, but my hands and my head,"
and is recalled again: "He who is bathed needs only to wash his feet". Peter is the one disciple, who hotly opposes Jesus going to Jerusalem
to face condemnation and crucifixion. This time Jesus reprimands with stronger words "Get behind me Satan! You are an offense to Me, for you
are not mindful of the things of God, but the things of men." (Mt 16.22). Finally our quick-tempered Peter is the one who pronounces in a loud
solemnity "Even if all are made to stumble because of You, I will never be made to stumble" - and earns another rebuke: "Assuredly, I say to
you that this night, before the cock crows, you will deny me three times" (Mt 26.33-5)...a prophecy ultimately fulfilled. And yet, in the end,
after the Resurrection, in that powerful encounter, Jesus poses the question to Peter not once, but three times (Jn 21:15-19), “Do you
love me?” ...showing mercy and forgiveness for each denial...and then giving the trusting charge, “Feed my sheep.” This imperfect, flawed and
human soul, is the very character and figure in history whom Jesus chose as an Apostle, and to whom the present day pontiff of the Latin
Church reaffirms his own primacy and infallibility.
To clarify the Orthodox Church’s understanding of the place of the Bishop of Rome necessitates that we revisit history and examine context.
In ancient times the great centers of Christendom comprised the churches of Rome, Constantinople, Jerusalem, Antioch and Alexandria. From the
very beginning, these churches and their leaders, patriarchs, functioned collegially, as the Body of Christ. Because of the scriptural
prominence given to the Apostle Peter, the Church of Rome was afforded unique honor and administratively assumed leadership of the collegial
Body. The growing political power and unilateral self-understanding of the Roman Pope as infallible was one of the chief issues leading up to,
dividing and ultimately severing the unity of the Church. In the eyes of the Orthodox, infallibility is afforded to God alone. After the Great
Schism, the honor of First Among Equals fell to the Ecumenical Patriarch of Constantinople, who continues to spiritually and administratively
lead Christ’s holy Orthodox Church to this day. It should be noted that the ancient churches of Constantinople, Jerusalem, Antioch and
Alexandria, continue to enjoy full communion and preserve unblemished through the ages the faith entrusted to their Apostolic stewardship. In
fact, doctrinally, Orthodoxy recognizes only the decisions promulgated by the Seven Ecumenical Councils, which occurred prior to the Great
Schism. Although the Church continues to function synodically, no Great Ecumenical Council has been convened since the split between East and
West. When we proclaim each Sunday, “…and I believe in One Holy Catholic and Apostolic Church, a confessional truth penned by the Fathers of
the Second Ecumenical Council in Constantinople in the year 381AD,” we are not referring to a proper noun, that is to say the Roman Catholic
Church. Rather, we are referring to what the original Greek suggests, the Universal Church, which Orthodoxy considers itself never to have
left. Contrary to worldly standards, the Church does not subscribe to the belief that real estate holdings and membership numbers constitute
the authenticity of a faith community’s orthodoxy. In both word and deed the Orthodox Church fervently and sincerely continues to pray for
the day when our Roman Catholic brothers and sisters will return to the fold, so that we will one day be One again.
As for the matter of who will be saved, Pope Benedict’s triumphant proclamation that the Roman Catholic Church alone provides the path to
salvation, is frighteningly reminiscent of the Protestant mantra, “I am saved!” Orthodoxy is not so audacious as to claim the power to judge.
Rather, an Orthodox Christian will say, I am in the process of being saved and will leave ultimate judgment of souls to Judge of All, Christ
Himself.
Just as Jesus showed great patience, mercy and forgiveness in responding to the oftentimes-misconceived pronouncements of the Apostle Peter,
today the Body of Christ, the Church, is called to do the same in responding to that great Apostle’s successor, the Pope of Rome. May the
Lord’s desire that His Church be One, as He and His Father are One, be realized through repentance, humility, sacrifice and love. Only
through such God-inspired virtues can the divisive poison of pride and triumphalism be overcome and true reconciliation and unity be
realized. Only through such God-inspired virtues will the Church ever be worthy of the Name Christian!
Fr. Michael Index
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