phyletism

The “Companion to the Greek Orthodox Church,” edited by Fotios K. Litsas, was published by Greek Orthodox Archdiocese in 1984 as a guidebook to various topics in Church life. The book included the article “Orthodoxy in the United States” by Rev. Thomas FitzGerald, now dean of Holy Cross Greek Orthodox School of Theology, and an expert on American Orthodoxy. Fr. FitzGerald closed his 1984 article with a bold prediction:

Orthodoxy in the United States may no longer be viewed simply as a diaspora composed primarily of immigrants intent upon returning to their homeland. Rather, Orthodoxy in the United States can only be viewed properly as an emerging local Church comprised primarily of American citizens of a wide variety of racial, ethnic, and religious backgrounds.

In due course, with the guidance of the Holy Spirit, the various Orthodox jurisdictions in the United States will be united into an autocephalous Church which will be officially recognized as such by the Ecumenical Patriarchate and the other autocephalous Orthodox Churches.

In the same article, Fr. FitzGerald notes:

Viewed from the perspective of Orthodox ecclesiology, the proliferation of parallel and often competing jurisdictions on the same geographical territory is a serious anomaly. The establishment of “ethnic” and even “political” dioceses rather than territorial dioceses may have served the short-term needs of the immigrants. However, the ecclesiastical requirements for canonical order, integrity, and the unity of the episcopacy in a given region were sacrificed. This led to an undue emphasis upon a policy of “congregationalism” which is alien to Orthodoxy, and to an attitude of phyletism, both of which have greatly diminished the mission and salutary message of the Orthodox Church in the United States until very recently.

orrologion says it’s time to open the windows of our Orthodox house and let in some fresh air:

I for one am glad that these sorts of conversations are being had. They reveal us. Our creation myths can be challenged. Our skewed views of ourselves can be corrected. Greeks can hear how they are perceived; Russians and Americans and Arabs likewise. We’re all used to the smell of our own stink; we forgive our own pet sins, but not others’. We can see how our actions (and lack of actions) hurt others, and we can change (hopefully). We can compare and contrast our strengths and weaknesses, our love, our piety, our good works, patience, kindness. We can learn from each other and grow. We can live rather than simply preserve and grasp. We can see how Orthodoxy is not only what I grew up with, what ‘my’ spiritual father told, what Prof./Fr../Geronda/Vladyka said it was – we can see Orthodoxy is bigger than my family, my clan, my tribe, my culture, my opinions, my theological clique. Our laxity, our excuses, etc. can be revealed, and our shame can change us, we can be corrected. We are all in desperate need of having the windows opened to air out the house; and converts need their new homes to be lived in, to be used and filled, to become home.

Let us all welcome the opportunity to become the servants of each other. Let us compete to serve and sacrifice more than each other. When all sides do this, then will they way be clear to us all – God’s way and not our own. Let the OCA lay down her claims of autocephaly and sole jurisdiction, let the EP lay down its demands of obedience to primacy, let us all place Christ and His Church, the Orthodox faith, ahead of all things including language, culture and our pet ecclesiologies and theologies and forms.

Read “Sacrificing All” on the orrologian blog.

In June, Metropolitan Jonah of the Orthodox Church in America delivered a talk on “Episcopacy, Primacy, and the Mother Churches: A Monastic Perspective” at the Conference of the Fellowship of St. Alban and St. Sergius at St. Vladimir’s Theological Seminary. The audio of the talk is available on Ancient Faith Radio along with the other presentations from the conference. The PDF version of Metropolitan Jonah’s presentation is available on the OCA site, where the Church is also archiving his articles and speeches.

On the subject of the Mother Churches and the “Diaspora,” Metropolitan Jonah has this to say:

… almost all national Churches have extended their jurisdictions beyond their geographic and political boundaries to the so-called diaspora. But Orthodox Christians who are faithful to the Gospel and the Fathers cannot admit of any such thing as a diaspora of Christians. Only ethnic groups can be dispersed among other ethnic groups. Yet the essential principle of geographic canonical boundaries of episcopal and synodal jurisdiction has been abrogated, and every patriarchate, every mother Church, now effectively claims universal jurisdiction to serve “its” people in “diaspora.” Given this fact, on what basis do we object to the Roman Papacy?

This situation arose in reaction to the mass emigration of Orthodox from their home countries, and is continued as a means of serving the needs of these immigrant communities. It is perpetuated as a means of maintaining ethnic, cultural and political identity for those away from their home country; but also as a means of financial support for the mother churches from their children abroad.

The confusion of ethnic identity and Orthodox Christian identity, expressed by competing ecclesiastical jurisdictions, is the incarnation of phyletism. Due to this confusion of the Gospel with ethnic or political identities, multiple parallel communities, each with its own allegiance to a foreign mother church, divide the Orthodox Church in North America and elsewhere into ethnic and political denominations. This distorts the Apostolic vision, and has severely compromised the catholicity of the Orthodox Churches, in which all Christians in a given territory are called to submit to a local synod of bishops.

The problem is not so much the multiple overlapping jurisdictions, each ministering to diverse elements of the population. This could be adapted as a means of dealing with the legitimate diversity of ministries within a local or national Church. The problem is that there is no common expression of unity that supersedes ethnic, linguistic and cultural divisions: there is no synod of bishops responsible for all the churches in America, and no primacy or point of accountability in the Orthodox world with the authority to correct such a situation.

A new American Orthodoxy, one more vitalized by the Gospel, is taking shape now. There will be fewer parishes, more and younger bishops, a clergy that is better educated and morally rigorous. And, finally, the ethnic “coffee club” model of Orthodox Christianity will fade away. This is the vision of Fr. John A. Peck in “The Orthodox Church of Tomorrow,” just published on the AOI site.

“As frightening and disconcerting as it may seem to our leaders, they will learn that emerging from a cocoon, even a Byzantine cocoon, is not a bad thing,” Fr. John writes. “Orthodoxy is about to take flight on new beautiful wings.

Here he is on the future of the hierarchy in America:

If our current slate of bishops has been mostly a disappointment, reducing their number will only tighten this closed circle, making the hierarchy less and less accessible, and more and more immune to things like, oh, the needs and concerns of their flock. The process of selection for the episcopacy will contain a far more thorough investigation, and men with active homosexual tendencies, psychological problems, insecurities, or addictions will simply not make the cut. We aren’t far from open persecution of Christians by secularists in this country, and we need bishops who know the score. With better bishops, no one will be able to ‘buy’ a priest out of a parish with a gift of cash. Conversely, parish councils will no longer be able to bully priests into staying out of their affairs, and will be required to get out of the restaurant/festival business and get into the soul saving business.