This morning, the hierarchs gathered here met in the Church of the Annunciation in Kissamos in order to celebrate the Divine Liturgy of All Souls Day. The departed who labored for this Council were particularly commemorated. The Gospel read today recounts the words of the risen Christ to the apostate Peter, "Do you love me?Feed me sheep." This Gospel tells the story of a reconciliation, a word that shares the same root as council. It may be helpful to think of these gatherings of Bishops in terms of reconciliation. Each time the Bishops gather, they are being re-conciliated. If they spend too much time away from their brethren, differences appear that threaten the effectiveness of the Church. Successful councils have always gathered the Bishops together in order to course-correct. As such, the canons of the councils are collectively called the 'rudder.'
Councils reconcile Bishops to one another because they love Christ. They do this so that they can feed Christ's sheep more effectively. Today we are in dire need of a Council. There are significant pastoral challenges that have arisen from the inconsistency of the Church's global response to changing times. In the past, the Church has adapted in order to more effectively minister to its flock. The issues of multiple calendars and of the diaspora both signal that reconciliation is needed in order to more effectively minister to the world.
It is a great misfortune that the pre-conciliar proposals for addressing present concerns are inadequate. The issue of the calendar is one of several that have not been on the agenda for some time, while those items which are on the agenda do not do that much to address problems in the Church. With this in mind, should we expect anything to come of this council? Substantive issues are diplomatically skirted. And even with the comparatively bland documents under consideration, four primates are missing. Antioch, one of the highest ranked patriarchates, is missing, as is most of the Slavic world, accounting for more than two-thirds of Orthodox Christians.
"Of course, it may be better to avoid any kind of meeting of bishops; I know of no good to have come from even a single synod; I know of no solutions that resulted, but only additional problems that arose. Their only outcomes are arguments, ambitions and rivalries; bishops prefer to reprove others rather than resolve internal church issues." These are the words of St. Gregory the Theologian. I've read several reports saying that the Church is on the cusp of something tremendous. Either a renaissance will occur in which the Church rises up to shape the world, or some great schism will happen and Orthodox communities will be further relegated to the ghettos of history. If we truly are at such a critical moment, then what should we make of the lackluster progress of the Council so far? Should we lose hope? Or should we comfort ourselves with the knowledge that divisions in the Church are as old as the Church itself (see the book of Acts!).
Yesterday's Epistle reading tells the story of St. Paul getting shipwrecked with his captors. Its a story that I've read many times before, but when I read it yesterday, something stood out to me that I've never noticed before. St. Paul reprimands his jailers after they have encountered trouble, saying "Men, you should have listened to me, and not set sail from Crete." He had told them to stay at Crete while the storm passed, but instead they left Crete and could not bear the storm. Details like these are easy to gloss over until you find yourself sitting on the island of Crete, amidst a ecclesiastical tempest, wondering why four bishops have decided to harbor away from the island.
Councils, as reconciliation, are anchors for the Church. They do not determine the consciousness of the Church, for they may be accepted or rejected. Councils do not change the Church so much as they anchor it. Conciliar statements add stability. They are a common reference which all may look to. Reconciling the Bishops hopefully gets everyone on the same page, so that they might go forth to feed the lost and the found sheep of the world. With several Bishops now absent, this ministry of reconciliation is now in jeopardy. The anchor is lifted, and the Church risks floating away, being swept up in some tide of nationalism, selfishness, or conflict.
Here it would be easy to dwell on the motives of these Bishops and to speculate. Were they right to leave? Is the Church not ready for the Council? Were these Bishops capitulating to ideology, or to pressure at home? Why did they leave just days before the Council, even though they had the documents for many months? Is there a power struggle at play? These questions are unanswerable with how much information is out there. Whatever the motives of the various parties, reconciliation is necessary. We may be tempted to do nothing but point fingers at others, rather than seek reconciliation. Now some reprimand may be necessary, just as St. Paul reprimands his jailers. In fact, if we do love the Church, we may be led to criticize her leaders. For as Chesterton writes in Orthodoxy, it is those who love a town the most that criticize it. If you did not love a town, you would not be bothered if it burnt. But St. Paul does not end with a reprimand. Rather, he continues by saying "Do not be afraid." He tells them that Christ has assured them safe travel. Do not be afraid, because Paul is destined to reach Rome with his jailers. Do not be afraid, because the Gospel will triumph.
Faithful observers of this Council may fear that the Gospel is being held captive by selfish Bishops who have departed from their mission on Crete. But I find St. Paul's words instructive here. Even if the Gospel is held captive and marooned, we have assurance that it will not remain so. Christ has destined the Church to be salt and light. We should not be afraid, for as Archbishop Anastasios said yesterday, Christ will take this imperfect Council just as he takes imperfect bread, and he will make it into his body. If the Church fails to drop its anchor here in Crete this week, we may find ourselves floating in the sea, suffering in the tempest. But that also means we will be sailing no longer by our own strength, which will have failed, but instead only by God's mercy. What is there to fear in that?
contributing editor, In Communion