Система Orphus
The Orthodox Church
(Church History)

by Metropolitan Kallistos (Ware)

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Данная публикация преследует учебные цели в рамках курса "Религиозная лексика английского языка" для студентов и аспирантов ПСТГУ. Этим вызвана маркировка отдельных слов и выражений в тексте и прочие элементы публикации, не принадлежащие автору текста митрополиту Каллисту. Желающих ознакомиться с трудом митрополита Каллиста, не отвлекаясь на сделанные нами филологические пометки, мы отсылаем к источнику данной публикации.

From the site editor

This publication pursues philological teaching purposes as part of a course in English religious vocabulary and discourse taught to undergraduate and postgraduate students of St. Tikhon's Orthodox University for the Humanities. Therefore this publication contains elements (links, words and phrases in bold type, etc) which do not belong to the original text and its author, Metropolitan Kallistos. Those who wish to read this book for purposes other than philological without distractions we refer to the source of this publication.

The Beginnings

In the village there is a chapel dug deep beneath the earth, its entrance carefully camouflaged. When a secret priest visits the village, it is here that he celebrates the Liturgy and the other services. If the villagers for once believe themselves safe from police observation, the whole population gathers in the chapel, except for the guards who remain outside to give warning if strangers appear. At other times services take place in shifts….

The Easter service was held in an apartment of an official State institution. Entrance was possible only with a special pass, which I obtained for myself and for my small daughter. About thirty people were present, among them some of my acquaintances. An old priest celebrated the service, which I shall never forget. "Christ is risen" we sang softly, but full of joy…. The joy that I felt in this service of the Catacomb Church gives me strength to live, even today.

These are two accounts (Taken from the periodical Orthodox Life [Jordanville, N.Y.], 1959, no. 4, pp. 30-31) of Church life in Russia shortly before the Second World War. But if a few alterations were made, they could easily be taken for descriptions of Christian worship under Nero or Diocletian. They illustrate the way in which during the course of nineteen centuries Christian history has traveled through a full circle. Christians today stand far closer to the early Church than their grandparents did. Christianity began as the religion of a small minority existing in a predominantly non-Christian society, and such it is becoming once more. The Christian Church in its early days was distinct and separate from the State; and now in one country after another the traditional alliance between Church and State is coming to an end. Christianity was at first a religio illicita, a religion forbidden and persecuted by the government; today persecution is no longer a fact of the past alone, and it is by no means impossible that in the thirty years between 1918 and 1948 more Christians died for their faith than in the three hundred years that followed Christ’s Crucifixion.

Members of the Orthodox Church in particular have been made very much aware of these facts, for the vast majority of them live at present in communist countries, under anti-Christian governments. The first period of Christian history, extending from the day of Pentecost to the conversion of Constantine, has a special relevance for contemporary Orthodoxy.


"Suddenly there came from heaven a sound like the rushing of a violent wind, and it filled the whole house where they were sitting. And there appeared to them tongues like flames of fire, divided among them and resting on each one. And they were all filled with the Holy Spirit" (Acts 2:2-4). So the history of the Christian Church begins, with the descent of the Holy Spirit on the Apostles at Jerusalem during the feast of Pentecost, the first Whit Sunday. On that same day through the preaching of Saint Peter three thousand men and women were baptized, and the first Christian community at Jerusalem was formed.

Before long the members of the Jerusalem Church were scattered by the persecution which followed the stoning of Saint Stephen. "Go forth therefore," Christ had said, "and teach all nations" (Matt. 28:19). Obedient to this command they preached wherever they went, at first to Jews, but before long to Gentiles also. Some stories of these Apostolic journeys are recorded by Saint Luke in the book of Acts; others are preserved in the tradition of the Church. The legends about the Apostles may not always be literally true, but it is at any rate certain that within an astonishingly short time small Christian communities had sprung up in all the main centers of the Roman Empire and even in places beyond the Roman frontiers.

The Empire through which these first Christian missionaries traveled was, particularly in its eastern part, an empire of cities. This determined the administrative structure of the primitive Church. The basic unit was the community in each city, governed by its own bishop; to assist the bishop there were presbyters or priests, and deacons. The surrounding countryside depended on the Church of the city. This pattern, with the threefold ministry of bishops, priests, and deacons, was already widely established by the end of the first century. We can see it in the seven short letters which Saint Ignatius, Bishop of Antioch, wrote about the year 107 as he traveled to Rome to be martyred. Ignatius laid emphasis upon two things in particular, the bishop and the Eucharist; he saw the Church as both hierarchical and sacramental. "The bishop in each Church," he wrote, "presides in place of God." "Let no one do any of the things which concern the Church without the bishop… Wherever the bishop appears, there let the people be, just as wherever Jesus Christ is, there is the Catholic Church." And it is the bishop’s primary and distinctive task to celebrate the Eucharist, "the medicine of immortality" (To the Magnesians, 6, 1; To the Smyrnaeans, 8, 1 and 2; To the Ephesians, 20, 2).

People today tend to think of the Church as a worldwide organization, in which each local body forms part of a larger and more inclusive whole. Ignatius did not look at the Church in this way. For him the local community is the Church. He thought of the Church as a Eucharistic society, which only realizes its true nature when it celebrates the Supper of the Lord, receiving His Body and Blood in the sacrament. But the Eucharist is something that can only happen locally — in each particular community gathered round its bishop; and at every local celebration of the Eucharist it is the whole Christ who is present, not just a part of Him. Therefore each local community, as it celebrates the Eucharist Sunday by Sunday, is the Church in its fullness.

The teaching of Ignatius has a permanent place in Orthodox tradition. Orthodoxy still thinks of the Church as a Eucharistic society, whose outward organization, however necessary, is secondary to its inner, sacramental life; and Orthodoxy still emphasizes the cardinal importance of the local community in the structure of the Church. To those who attend an Orthodox Pontifical Liturgy (The Liturgy: this is the term normally used by Orthodox to refer to the service of Holy Communion, the Mass), when the bishop stands at the beginning of the service in the middle of the church, surrounded by his flock, Ignatius of Antioch’s idea of the bishop as the center of unity in the local community will occur with particular vividness.

But besides the local community there is also the wider unity of the Church. This second aspect is developed in the writings of another martyr bishop, Saint Cyprian of Carthage (died 258). Cyprian saw all bishops as sharing in the one episcopate, yet sharing it in such a way that each possesses not a part but the whole. "The episcopate," he wrote, "is a single whole, in which each bishop enjoys full possession. So is the Church a single whole, though it spreads far and wide into a multitude of churches as its fertility increases" (On the Unity of the Church, 5). There are many churches but only one Church; many episcopi but only one episcopate.

There were many others in the first three centuries of the Church who like Cyprian and Ignatius ended their lives as martyrs. The persecutions, it is true, were often local in character and usually limited in duration. Yet although there were long periods when the Roman authorities extended to Christianity a large measure of toleration, the threat of persecution was always there, and Christians knew that at any time this threat could become a reality. The idea of martyrdom had a central place in the spiritual outlook of the early Christians. They saw their Church as founded upon blood — not only the blood of Christ but also the blood of those "other Christs," the martyrs. In later centuries when the Church became "established" and no longer suffered persecution, the idea of martyrdom did not disappear, but it took other forms: the monastic life, for example, is often regarded by Greek writers as an equivalent to martyrdom. The same approach is found also in the west: take, for instance, a Celtic text — an Irish homily of the seventh century — which likens the ascetic life to the way of the martyr:

Now there are three kinds of martyrdom which are accounted as a Cross to a man, white martyrdom, green martyrdom, and red martyrdom. White martyrdom consists in a man’s abandoning everything he loves for God’s sake…. Green martyrdom consists in this, that by means of fasting and labor he frees himself from his evil desires; or suffers toil in penance and repentance. Red martyrdom consists in the endurance of a Cross or death for Christ’s sake (Quoted in J. Ryan, Irish Monasticism, London, 1931, p. 197).

At many periods in Orthodox history the prospect of red martyrdom has been fairly remote, and the green and white forms prevail. Yet there have also been times, above all in this present century, when Orthodox Christians have once again been called to undergo martyrdom of blood.

It was only natural that the bishops, who, as Cyprian emphasized, share in the one episcopate, should meet together in a council to discuss their common problems. Orthodoxy has always attached great importance to the place of councils in the life of the Church. It believes that the council is the chief organ whereby God has chosen to guide His people, and it regards the Catholic Church as essentially a conciliar Church. (Indeed, in Russian the same adjective soborny has the double sense of "catholic" and "conciliar," while the corresponding noun, sobor, means both "church" and "council"). In the Church there is neither dictatorship nor individualism, but harmony and unanimity; men remain free but not isolated, for they are united in love, in faith, and in sacramental communion. In a council, this idea of harmony and free unanimity can be seen worked out in practice. In a true council no single member arbitrarily imposes his will upon the rest, but each consults with the others, and in this way they all freely achieve a "common mind." A council is a living embodiment of the essential nature of the Church.

The first council in the Church’s history is described in Acts 15. Attended by the Apostles, it met at Jerusalem to decide how far Gentile converts should be subject to the Law of Moses. The Apostles, when they finally reached their decision, spoke in terms which in other circumstances might appear presumptuous: "For it seemed good to the Holy Ghost, and to us" (Acts 15:28). Later councils have ventured to speak with the same confidence. An isolated individual may well hesitate to say, "It seemed right to the Holy Spirit and to me"; but when gathered in council, the members of the Church can together claim an authority which individually none of them possesses.

The Council of Jerusalem, assembling as it did the leaders of the entire Church, was an exceptional gathering, for which there is no parallel until the Council of Nicaea in 325. But by Cyprian’s time it had already become usual to hold local councils, attended by all the bishops in a particular civil province of the Roman Empire. A local council of this type normally met in the provincial capital, under the presidency of the bishop of the capital, who was given the title Metropolitan. As the third century proceeded, councils widened in scope and began to include bishops not from one but from several civil provinces. These larger gatherings tended to assemble in the chief cities of the Empire, such as Alexandria or Antioch; and so it came about that the bishops of certain great cities began to acquire an importance above the provincial Metropolitans. But for the time being nothing was decided about the precise status of these great sees. Nor during the third century itself did this continual expansion of councils reach its logical conclusion: as yet (apart from the Apostolic Council) there had only been local councils, of lesser or greater extent, but no "general" council, formed of bishops from the whole Christian world, and claiming to speak in the name of the whole Church.

In 312 an event occurred which utterly transformed the outward situation of the Church. As he was riding through France with his army, the Emperor Constantine looked up into the sky and saw a cross of light in front of the sun. With the cross there was an inscription: In this sign conquer. As a result of this vision, Constantine became the first Roman Emperor to embrace the Christian faith. On that day in France a train of events was set in motion which brought the first main period of Church history to an end, and which led to the creation of the Christian Empire of Byzantium.



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