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Orthodox Christianity & Theology / From Time to Eternity, the Internal Mission of Our Church
From Time to Eternity, the Internal Mission of Our Church
By Archimandrite Justin Popovich
Fr. Justin Popovich, the renowned Serbian theologian, was a great friend of the Russian Church
Abroad. A patristic scholar, poet and true philosopher, who had command of
several languages, he devoted his many talents to defending the Faith
against ecumenism-for which he was called "the conscience of the Serbian
Church"-and unmasking the true face of humanism as a regression to ancient
paganism. As an antidote he vigorously preached the eternal truth of Christ
the God-man. Appropriately, this "holy messenger of glad tidings" was born
and died on the Feast of Annunciation.
It is difficult, very difficult, for infinite and eternal life to enter the
narrow human soul and the even narrower human body. The imprisoned
inhabitants of earth stand with suspicion before everything that is beyond
here. Imprisoned in time and place, they cannot bear-whether on account of
atavism or inertia-anything beyond time, anything beyond space to enter into
them, anything eternal. They regard such an invasion as an attack, and they
respond with war. Furthermore, given the fact that the "rust" of time
corrupts man, he does not like the intervention of eternity in his life and
he adapts to it with difficulty. He often regards this intervention as an
act of violence, an unforgivable audacity. At times he becomes a harsh rebel
against eternity, because he sees that in the face of it he is
insignificant, while at other times he lashes out against it in vehement
hatred because he views it through a very human, very earthly, inner-worldly
prism. Submerged with the body in matter, tied by the force of weight in
time and space, his spirit withdrawn from eternity, the worldly man abhors
the difficult excursions towards the beyond and the eternal. The chasm
between time and eternity is for him unbridgeable, because he lacks the
necessary ability and strength to step over it. Besieged from all sides by
death, man mocks those who tell him: "Man is immortal and eternal." Immortal
as regards what? His mortal body? Eternal as regards what? His feeble
spirit?
For man to be immortal, he must feel himself immortal in the center of his
self-awareness. To be eternal, he must recognize himself as eternal in the
center of his self-consciousness. Without this, both immortality and
eternity are for him conditions imposed from outside. And if man once had
this sense of immortality and the recognition of eternity, this occurred so
long ago, that already it has atrophied under the weight of death. And
truly, it has atrophied: this is what the whole mysterious structure of
human existence tells us. Our whole problem lies in how to rekindle that
quenched feeling, how to resurrect that atrophied recognition. People cannot
do it, neither can the transcendent gods of philosophy. Only God can do
this, He Who incarnated His immortal Self in the human self-awareness and
His eternal Self in human self-consciousness. Christ did precisely this when
He became incarnate and became God-Man. Only in Christ, and in Christ alone,
did man feel himself immortal and recognize himself as eternal. Through His
Person, the God-man Christ bridged the chasm between time and eternity and
reinstated the relations between them. For thi
s reason only that person
truly feels himself immortal and truly knows himself to be eternal who
organically unites himself with the God-man Christ, with His Body, the
Church. Hence, for man and humanity, Christ became the unique crossing and
passage from time to eternity. For this reason, in the Church, the Orthodox
Church, the God-man Christ became and remained the unique way and the unique
guide from time to eternity, from the self-awareness of mortality to the
self-awareness of immortality, from the self-knowledge of finitude to the
self-consciousness of eter
nity and the unextended.
The eternal living personality of the God-man Christ is precisely the
Church. The Church is always the personality, and furthermore the
theanthropic personality, the theanthropic spirit and body. The definition
of the Church, the life of the Church, its purpose, its spirit, its program,
its methods-all have been given in that wondrous Person of the God-man
Christ. Therefore, the mission of the Church is organically and personally
to unite all its faithful with the Person of Christ; to make their
self-awareness Christ-awareness and their self-knowledge
(self-consciousness) Christ-knowledge (Christ-consciousness); for their life
to become life in Christ and through Christ; so that not they themselves
live in themselves but Christ lives in them (Gal. 2:20). The mission of the
Church is to secure for her members immortality and eternity, making them
partakers of the Divine nature (II Peter 1:4). The mission of the Church is
furthermore to create in each member the conviction that the normal
condition of the human personality is comprised of immortality and eternity
and not temporality and mortality, and that man is a sojourner who through
mortality and temporality journeys towards immortality and eternity.
The Church is the theanthropic eternity incarnated in the boundaries of time
and space. It is in this world, but it is not of this world (John 18:36). It
is in this world to elevate this world to the world above, from which she
herself came. The Church is ecumenical, catholic, theanthropic, eternal, and
for this reason it entails a blasphemy, an unforgivable blasphemy against
Christ and the Holy Spirit to make the Church a national institution
(institutio), to narrow her to the small, finite, and temporal purposes and
methods of a nation. Its purpose is supra-national, ecumenical, panhuman: to
unite in Christ all people, completely, regardless of nationality or race or
social stratum. There is neither Jew nor Greek, there is neither bond nor
free, there is neither male nor female, for ye are all one in Christ Jesus
(Gal. 3:28), because Christ is all, and in all (Col. 3:11).
The methods of this panhuman-theanthropic union of all people in Christ have
been given by the Church in her holy Mysteries and in her theanthropic words
(asceses, virtues). And truly, the Mystery of Divine Eucharist composes and
defines and comprises the method of Christ and the means for uniting all
people: through this Mystery man is organically united with Christ and with
all faithful. Through the personal exercise of the theanthropic
virtues-faith, prayer, fasting, love, meekness, and utter compassion and
charity-man makes himself firm in this union, he preserves himself in this
holiness, he himself lives Christ as the unity of his personality and as the
essence of his unity with the other members of the holy Body of Christ, the
Church.
The Church is the personality of the God-man Christ, a theanthropic
organism, not a human organization. The Church is indivisible, just like the
person of the God-man, just like the body of the God-man. Therefore, it is a
fundamental mistake for the indivisible theanthropic organism of the Church
to be divided into small ethnic organizations. In their journey through
history many local Churches limited themselves to ethnicism, to ethnic
purpos
es and methods... The Church would adapt to the people, whereas the
norm is the opposite: the people should adapt to the Church. Our own Church
often made this mistake. But we know that these were "tares" of our
ecclesiastical life, "tares" which the Lord does not uproot, but which He
leaves to grow together with the wheat until the harvest (Matt. 13:25-28).
But our knowledge of this goes for nothing if it is not transformed into
prayer that Christ preserve us from becoming sowers and cultivators of such
tares.
It is the twelfth hour, it is time for our
ecclesiastical representatives to
cease being exclusively slaves of ethnicism, and to become hierarchs and
priests of the One, Holy, Catholic and Apostolic Church. The mission of the
Church which is given by Christ and realized by the Holy Fathers is: for the
awareness and realization to be planted and cultivated in the soul of our
people that each member of the Orthodox Church is a catholic person, an
eternal and theanthropic person, that he belongs to Christ and for this
reason is a brother of all human beings, and a servant of all men and
creatures. This is the purpose of the Church given by Christ. Every other
purpose is not of Christ but of the antichrist. For our local Church to be
the Church of Christ, the catholic Church, she must constantly realize this
purpose in our people. By what means can she realize this theanthropic
purpose? Once again, the means are none other than the theanthropic ones,
because the theanthropic purpose can be realized only through theanthropic
means, never with human means or any other whatsoever. On this point the
Church differs essentially from everything human and earthly.
The theanthropic means are none other than the theanthropic asceses-virtues.
Only the theanthropic virtues exist among them in an organic relation. The
one springs from the other, the one completes the other.
The first among the asceses-virtues is the ascesis of faith. Through this
ascesis the soul of our people must pass and constantly pass: that is, this
soul must be given up to Christ without reservations and compromises, must
go deeply into the theanthropic depths, and be elevated to the theanthropic
heights. The awareness must be created in our people that the faith of
Christ is a supranational, ecumenical and catholic, trinitarian virtue, and
that for one to believe in Christ means to serve Christ and only Christ, in
all aspects of one's life.
The second is: the theanthropic virtue of prayer and fasting. This virtue
must become a method of life for our Orthodox people; it must become the
soul of its soul, because prayer and fasting are the almighty means given by
Christ for purification from every impurity-not only of the human being, but
also of society and of the people, and of humanity. Prayer and fasting are
able to cleanse the soul of our people from our impurities and from our
sins. (Matt. 17:19-21); Luke 9:17-29). The soul of our people must be
identified with the Orthodox life of prayer. Prayer and fasting must be
performed not only for individuals, not only for the people, but for
everyone and for everything ("in all and for all"): for friends and enemies,
those who persecute and kill us, because this is what distinguishes
Christians from pagans (Matt. 5:44-45).
The third theanthropic virtue is the theanthropic virtue of love. This love
has no boundaries. It does not ask who is worthy and who is not; it loves
everyone: it loves friends and enemies, it loves sinners and criminals (but
it does not love their sins and crimes); it blesses those who curse, and
like the sun it enlightens both the wicked and the good (Matt. 5:45-46).
This theanthropic love must be cultivated in our people, because by this
catholicity Christian love is distinguished from the love of the other
self-styled and relative loves: from pharisaical, humanistic, altruistic,
ethnic, anim
al love. The love of Christ is always total love. This love is
acquired through prayer, because it is a gift of Christ. And the Orthodox
heart prays with intensity: O Lord of love, give me Thy love for all people
and for all things!
The fourth is: the theanthropic virtue of meekness and humility. Only he
"who is meek in heart" makes rebellious and wild hearts meek. Only he who is
humble in heart humble proud and haughty souls. To "show meekness towards
all people" is the obligation of every true Christian (Titus 3:2). But man
becomes truly meek and hum
ble when he makes the meek and humble Lord Jesus
the heart of his heart, He who alone is truly meek and humble of heart
(Matt. 11:29). The soul of the people must be made meek with the meekness of
Christ. Every man must learn to pray: O most meek Lord, make my wild soul
meek! The Lord humbled Himself with the greatest humility: He became
incarnate, He became man. If you are Christ's, humble yourself to the
utmost, to a worm; incarnate yourself in the pain of every pained person, in
the affliction of every afflicted person, in the sufferings of every
tortured person, in the grief of every animal and bird. Humble yourself
below everyone: be everything to everyone-through Christ and according to
Christ. When you are alone, pray: O Humble Lord, humble me through Thy
humility!
The fifth is: the theanthropic virtue of patience and humility. That is, to
forbear evil, not to return evil for evil, to forgive with total compassion
the curses, the slanders, the wounds. This is Christ's: constantly to feel
crucified in the world, persecuted by the world, cursed and spat upon. The
world cannot bear Christ-bearing people, just as it could not bear Christ.
Martyrdom is the atmosphere in which the Christian bears fruit. We must
teach this to our people. For Orthodox, martyrdom is purification. It is
Christian not only to bear sufferings with joy, but also to forgive with
total compassion those who cause them, to pray for them to God, just as did
Christ and the Archdeacon Stephen. For this reason, pray: O long-suffering
Lord, give me long-suffering, magnanimity and meekness!
The mission of our Church is: to make these theandric virtues-asceses the
methods of life for the people, to weave the Christ-like theanthrophic
virtues into the soul and life of the people. In this lies the salvation of
the soul from the world and from all soul-corrupting, homicidal, atheistic
movements and worldly organizations. Against the "educated" atheism and the
gentlemanly cannibalism of contemporary civilization, we must array
Christ-bearing personalities, which with the meekness of a sheep will be
victorious over the excited passions of the wolves, and with the innocence
of doves will save the soul of the people from the cultural and political
stench. We must counteract cultural asceticism-which takes place in the name
of the rotted and deformed European man, in the name of atheism, of
civilization, of the antichrist-with ascesis in the name of Christ.
For this reason the main obligation of our Church is to create
Christ-bearing ascetics. The voice which must be heard in it today is: Go
back to the Christ-bearing ascetics, towards the Holy Fathers! Go back to
the asceses and virtues of the Holy Fathers! Go back to the virtues of
Saints Anthony and Athanasios, of Saints Basil and Gregory, of Saints John
Chrysostom and Damascene, of Saints Sergei and Seraphim (the Russians), of
Saints Savva, Prochor and Gabriel (the Serbs), and others! Because these
theanthropic asceses-virtues created Saint Anthony, Saint Gregory and Saint
Savva. And today, only the Orthodox asceses-virtues are capable of
sanctifying every soul and the soul of our whole people, because the
theanthropic purpose is eternal and unalterable, and its means are also
eternal and unalterable, because Jesus Christ is the same yesterday, today
and forever (Heb.
13:8). Here is the difference between the human world and
the world of Christ: the human one is finite and temporal, while Christ's is
unalterable and eternal. Orthodoxy, as the unique bearer and guardian of the
perfect and all-radiant Person of the God-man Christ, is realized
exclusively with the theanthropic-Orthodox means, the ascetical virtues in
grace, not with means lent by Roman Catholicism or
Protestantism, because these are Christianities according to the version of
the proud European man, and not of the humble God-man. God Himself
facilita
tes this mission of our Church, because in our people there exists a
spirit of asceticism, as Orthodoxy created it through the ages. The Orthodox
soul of our people inclines towards the Holy Fathers, towards the Orthodox
Ascetics. The personal, familial, and parochial ascesis-especially in prayer
and fasting-is characteristic of Orthodoxy. Our people, the Orthodox people,
are the people of Christ because, like Christ, they summarize the Gospel in
these two virtues: prayer and fasting. They are convinced that every
impurity, every impure thought, every impure desire, every impure spirit,
can be chased out of man only by prayer and fasting (Matt. 17:21). In the
depths of their hearts our people know Christ, they know Orthodoxy, know
what it is that makes the Orthodox man Orthodox. Orthodoxy always creates
ascetical rebirths; it does not recognize other rebirths.
The ascetics are the only missionaries of Orthodoxy. Asceticism is the only
missionary school of Orthodoxy. Orthodoxy is ascesis and life, for this
reason only with ascesis and life does she reach and realize her mission.
Asceticism-personal and ecclesiastical-must be developed; this must be the
internal mission of our Church towards our people. The parish must become an
ascetical center. But this can only be done by an ascetic parish priest.
Prayer and fasting, the ecclesiastical life of the parish, the liturgical
life-these are the chief means by which Orthodoxy brings about rebirth in
people. The parish, the parish community must be reborn, and in
Christ-loving and brother-loving love humbly serve Christ and all people
with meekness and humility, with sacrifice and self-denial. This service
ought to be saturated and nourished by prayer and a liturgical life. This is
fundamental and absolutely essential. But all of these demand as a
prerequisite that our hierarchs, our priests, our monastics become ascetics,
and for this: Let us beseech the Lord.
(1923)
Translated from the Greek by Father Nicholas Palis