Fr.

GeorgeDragas

OrthodoxEcclesiologyinOutline
WesternChristiansoftenspeakoftheOrthodoxChurches,ratherthantheOrthodoxChurch.Fromthe
Orthodoxperspective,theChurchisone,eventhoughSheismanifestedinmanyplaces.Orthodox
ecclesiologyoperateswithapluralityinunityandaunityinplurality.ForOrthodoxythereisno
either/orbetweentheoneandthemany.Noattemptismade,orshouldbemade,tosubordinatethe
manytotheone(theRomanCatholicmodel),northeonetothemany(theProtestantmodel).Itisboth
canonicallyandtheologicallycorrecttospeakoftheChurchandthechurches,andviceversa.Thisis
impossibleforRomanCatholicecclesiologybecauseofthedoublepapalclaimforuniversal
jurisdictionandinfallibility.ThesamemustbesaidoftheProtestantecclesiologies,whichconnectthe
notionoftheChurchwithdenominationalism,andwhichmakeadistinctionbetweentheoneandthe
manyintermsoftheinvisibleandthevisibleChurch.FromanOrthodoxperspective,theChurchis
bothcatholicandlocal,invisibleandvisible,oneandmany.ToexplainwhatliesbehindthisOrthodox
ecclesiologicalunityinmultiplicity,onehastodealwiththeOrthodoxunderstandingofthenatureof
theChurch.

TheChurchoftheTriuneGod
ThenatureoftheChurchistobeunderstoodastheChurchoftheTriuneGod.TheHolyTrinityisthe
ultimatebasisandsourceoftheChurch'sexistenceand,assuch,theChurchisintheimageand
likenessofGod.ThisbeingintheimageoftheblessedTrinityconstitutesthemodeoftheChurch's
existence,which,infact,revealshernature.BeinginGod,theChurchreflectsonearthGod'sunityin
Trinity.WhatisnaturaltoGodisgiventotheChurchbygrace.
ThegraceoftheTrinityisthestartingpointforunderstandingthenatureoftheChurch,andespecially
forherunityinmultiplicity,astheHolySpiritsharesonelifeandonebeing.Thethreedistinctand
uniquePersonsareoneinlifeandinnature.Similarly,theChurchexhibitsaparallelmultiplicityof
personsinunityoflifeandbeing.ThedifferencebetweenGodandtheChurchisthat,intheformer,
multiplicityinunityisthetruth,whereasinthelatter,thisisonlyaparticipationinthetruth.Inpatristic
languagetheformerisousia,whilethelatterismetousia.TheunityofthethreedivinePersonsinlife
andbeingis,therefore,theprototypeoftheunityoftheChurch'spersonsinlifeandinbeing.AsChrist
HimselfsaysinHisprayerfortheChurch:evenasThouOFatherareinmeandmeinThee,sothey
maybeone,thattheworldmaybelievethatThouhassentme.Themarkofunityiscollegialityand
love,andnotsubordination.OrthodoxTriadology,basedonthegraceoftheTrinity,suppliesthebasic
ontologicalcategoriesforOrthodoxecclesiology.TheChurchisaneikonoftheHolyTrinity,a
participationinthegraceofGod.

TheChurchofChrist
HowdoestheChurchparticipateinGod'smysteryandgrace?HowismetousiaTheou(participationin
theessenceofGod)achieved?HowdoestheChurchbecomeaneikonoftheHolyTrinity?Theanswer,
initssimplestform,iscontainedinthephraseinandthroughChrist.Christhasestablishedthebond
betweentheimageoftheTriuneGod,andthatwhichismadeaftertheimage,namely,theChurch,
mankind.InChristwehaveboththeeikonandthekateikon(thatwhichisaccordingtotheimage).
Hence,wemustsaythattheChurchistheChurchoftheTriuneGodastheChurchofChrist.Thelink
betweentheHolyTrinityandChristology,thatis,betweentheologyandeconomy,demandsasimilar
linkinecclesiology.TheChurchisintheimageoftheTriuneGod,andparticipatesinthegraceofthe
TrinityinasmuchasSheisinChristandpartakesofHisgrace.Theunityofpersonsinlifeandbeing
cannotbeachievedapartfromthiseconomyofChrist,andwehereencounterwhattheNewTestament
callstheBodyofChrist.

ChrististheHeadoftheChurchandSheisHisBody.ItisfromthisChristologicalanglethatwebetter
understandthemultiplicityinunitywhichexistsintheChurch.ThisangleoftheBodyofChristis
normallyconnectedwiththedivineEucharist,becauseitisintheEucharistthattheBodyisrevealed
andrealized.InthedivineEucharistwehavethewholeChrist,theHead,andtheBody,theChurch.
ButtheEucharistiscelebratedinmanyplacesandamongmanydifferentgroupsofpeople.Doesthis
thenmeanthattherearemanybodiesofChrist?ThisisnotthecasebecausethereisoneHead,andone
eucharisticBody(HisverybodywhichHetookupintheIncarnation)intowhichallthegroupsof
peopleinthedifferentplacesareincorporated.ItistheLordHimselfwhoismanifestedinmany
places,asHegivesHisoneBodytoall,sothatinpartakingofittheymayallbecomeonewithHim
andwithoneanother.Inthatthereisonebread,themanyareoneBody,forweallpartakeoftheone
bread.ThemanyplacesandthemanygroupsofpeoplewheretheeucharisticBodyofChristis
revealeddonotconstituteanobstacletoitsunity.Indeed,topartakeofthisBodyinoneplaceistobe
unitedwithHimwhoisnotboundbyplaceand,therefore,tobemystically(ormysterially,or
sacramentally)unitedwithall.ThisishowSt.AthanasiusexplainstheprayerofourLordthatthe
apostlesmaybeone....becauseIamThyWord,andIamalsointhembecauseoftheBody,and
becauseofTheethesalvationofmenisperfectedinMe,thereforeIaskthattheymayalsobecomeone,
accordingtotheBodythatisMeandaccordingtoitsperfection,thatthey,too,maybecomeperfect
havingonenesswithit,andhavingbecomeoneinit;that,asifallwerecarriedbyme,allmaybeone
bodyandonespiritandmaygrowupintoaperfectman.AndSt.Athanasiusconcludes:Forweall,
partakingofthesame,becomeoneBody,havingtheoneLordinourselves.Whatisgiveninone
specificplaceissomethingwhichalsotranscendsit,becauseofitsparticularperfection,thatis,its
beingChrist'srisenbody.Thedifferenteucharisticlocalities,withtheeucharisticpresident(the
bishop),theclergy,andtheparticipants(thepeople)constituteorrevealthewholeChurch.Itisalocal
church,andyetsherevealsthecatholicmysteryofoneChurch.TheoneChurchofChristisequally
andfullyinalltheselocalitiesbecauseoftheone,perfectEucharist,theoneLord,andtheoneBody.
ThisequalityofthepresenceoftheoneChristinthelocalchurchesisthegroundforwhatisoften
calledOrthodoxeucharisticecclesiologyanditslogicalimplication,theautocephalyofthelocal
bishopsandchurches,whichisrootedin,andspringsfrom,theequalshareinthefullnessofthegreat
eucharisticsacrament.Autocephalyisnotautonomy.Itmustbeunderstoodintermsoftheequalityof
bishops,andtheparticipationofallintheoneBodyofChrist.Itistheirequalityingracewhichbinds
themtooneanother.
InOrthodoxecclesiologythereisnodifferenceinstatusbetweenthebishopofasmallplacein
CappadociaandtheecumenicalpatriarchofConstantinople.Aseucharisticchurchesestablishedupon
thefoundationofJesusChrist,theyareequal.Thisorderofequalityanditscorollary,communionin
theoneBodyofChrist,pertainstotheverynatureoftheChurch,thatis,itconstitutestheecclesiastical
ontology.Itisthisorderwhichgivesrisetothehierarchical,orecumenical,order(ororderofseniority,
tapresbeia)whichpertainstothehistoricalstructureoftheChurch.Butthereisnoantinomybetween
theorderofequalityandtheorderofseniorityinOrthodoxecclesiology.Catholicity(theequalityof
thelocalchurchesasparticipantsinthegraceofChristandtheHolyTrinity)andecumenicity(the
orderofseniorityamongthebishopsasparticipantsinthemissionoftheChurchtotheworldin
history)arenotantipodes.FromtheOrthodoxperspective,itisthedevelopmentofsuchantipodes
whichhaveresultedinthehistoricaldivisionswithinChristendom.TheRomanCatholicclaimof
universalityandprimacyontheonehad,andtheProtestantclaimsofindividualorlocalautonomyon
theother,are,infact,contradictionsbetweencatholicityandecumenicity,sincetheyclaimthatthe
integrityofthelocalchurchesofGodisnotguaranteedbytheirparticipationintheonegraceofChrist
andtheTrinity,butbytheiracceptanceoftheonelocalchurch(thechurchofRome)andbyonelocal
bishop(thepopeofRome)astheirabsolutehead.TheProtestants,ontheotherhand,intheirattemptto
reclaimcatholicityonthebasisofthefreegraceofGodinChrist,haveignoredthehistoricalorder
establishedbythecatholicchurches,and,asaresult,haveoftenconfusedtheautocephalyofthelocal
churchwithautonomy.ThestrengthoftheOrthodoxvisvistheotherChristiansistheirfidelityto
themysteryofthecatholicChurch,theBodyofChrist,asithasbeenestablishedandmanifestin
history.TheOrthodoxalonehavekeptintheirfullintegrityboththecatholicmysteryoftheEucharist,
andintheecumenicalorderofseniorityamongthecatholicChurches(tapresbeia)whichspringsout
ofthemysteryoftheEucharist.ThisiswhytheyclaimtobetheoneChurchofGod,foundedupon
Christ,andkeepingthehistoriccanonicalorderofsenioritywhichconstitutestheChurch'sresponseto
thechallengesofhistory.TheOrthodoxbelievethatthereisalwaysroomfordevelopmentinthe

Church'shistoricresponsetotheworld,providedthatitisconsistentwiththeestablishedcanonical
tradition,buttheyremainabsolutelyadamantontheessentialbeliefofcatholicityandunity.

TheChurchoftheTrinityandtheChurchofChrist
SometheologiansspeakofOrthodoxecclesiologyintermsoftwomodels:thetriadologicalandthe
Christological.Infact,therearenottwomodels,butone.TheChurchisboththeChurchoftheHoly
TrinityandtheChurchofChrist.ItistruethatonlyinChrististhesecondpersonoftheHolyTrinity
incarnate.Yet,theentirefullnessoftheGodheaddwellsinthebodyoftheincarnateSon,asina
temple.ThisisclearfromtheteachingsoftheNewTestamentandfromtheteachingsoftheFathersof
theChurch.ChristologyisinseparablefromTriadology.NoadequatedoctrineoftheSoncanbe
developedwithouttheFather.Atthesametime,thegiftoftheincarnateSontohumanity,bothHis
incarnatepresenceandourincorporationintoHisBody,areunthinkablewithouttheHolySpirit.Itis
truethatOrthodoxtheologianshavemadedifferentattemptstointerpretthisinterpenetrationofthe
TrinitarianandtheChristologicaldimensionsofOrthodoxecclesiology.Some,forinstance,wouldsee
theworkofChristasreferringtotheunityofnature,andtheworkoftheSpirittothediversityof
persons,whilstbothChristandtheSpiritbringthewholeofhumanity,natureandpersonsunderthe
monarchyoftheFather.Others,however,wouldpointtothebiblicalpatternoftherevelationofthe
TrinityinsalvationhistoryandwouldseethebeginningoftheChurchintheFather.Theywouldalso
seeincreationtheestablishmentorrevelationoftheChurchinhistory,intheIncarnationoftheSon,
and,finally,inthegrowthandperfectionoftheChurchintheeconomyoftheHolySpirit,which
reachesitsendinthefinalresurrection.Thisstrictlybiblicalpatternseemtobeclosertotheethosof
theliturgicaltraditionsofOrthodoxy,buttheothermodel(whichismoredogmaticandontological)
alsoseemstohaveitsbasisintheChurch'smindconcerningChristtheLord.Thetriadologicaland
ChristologicaldimensionscannotbedivorcedinOrthodoxecclesiology,becausetheChurchisthe
ChurchoftheHolyTrinityinsofarasSheistheChurchofChrist,andviceversa.

TheChurchoftheFathers
TheOrthodoxChurchisalsothechurchoftheFathers.ByFathers,wemeanthebishops,andthose
whopresideovertheEucharist.Thatis,thosewhoservethemysteryofthebodyofChristtothelocal
churches.NoteverybodyservesthemysteryofChristtothelocalchurchnoteverybodycelebrates
thedivineEucharist,orperformstheChristiansacramentsofinitiationandgrowth.Inthefirstinstance,
itisthebishopwhodoesthis.Thepresbytersarehisassistants,whoparticipateinhisepiscopal
functionthroughthecelebrationoftheEucharistandthroughtheirministrytothecongregationofthe
localchurch.Thebishopisthespecificfocusofthelifeandexistenceofthelocalchurch.Heisthe
eikonofChristforthewholediocese,notinamerelysymbolicway,butinarealandlivingway.As
SaintIgnatiussaid:wherethebishopis,thereisChrist.Thispatristicorderofthelocalchurchwas
institutedbytheLordHimselfintheestablishmentoftheholyapostolate,andwascontinuedinthe
successorsoftheapostles,thebishops,andthepresbyters.Whateverthequestionsaboutthehistorical
originsandtheprecisewayinwhichthisorderevolved,itisclearthatitsrootistobefoundinChrist
andintheapostles.IntheNewTestament,asintheOldTestament,thepatristicdimensionofthe
Churchisasinequanon.Hence,wemustspeakoftheChurchasthechurchoftheFathers,asthe
Churchwas,indeed,foundeduponthefoundationoftheapostles,ChristHimselfbeingthechief
cornerstone.ButitisintheFathersthatwehavethemaintenanceoftheapostolicheritage,asthe
FathersmaintaintheintegrityoftheChurchbykeepingtheapostolicFaithandtradition.Thedogmas
oftheFathers,whethertheiraccreditedwritings,orintheirlocalandecumenicalsynodaldecisions,
havenootherintentionbuttokeepthetruthwhichtheLordgaveandtheapostlespreached.Orthodox
dogmaticsanddoctrinearethoroughlyapostolicandpatristic.Theyarenotabstractideasdivorced
fromthepersonsoftheFathers,theapostlesandChrist.Doctrineistheexpressionofthisunbroken
lineofexistencewhichbelongstotheverybeingoftheChurch.Theguaranteeofthisunbrokenlineof
holytraditionandexistenceisnoneotherthantheHolyParacletegivenbyChristHimselftoHis
Church,theSpiritofLifewhograftsusallontotheoneBodyofChristandmakesusresideintheone
Truth.

IntheOrthodoxtraditionallbishopsandpresbyters,andevendeacons,arecalledFathers,becausethey
servethemysteryofChristand,thus,givebirthandfoodtoallChristianexistence.Inotherwords,
thereisathreefoldpatristicorderinthelocalchurches.Asalllocalchurchesareequal,becausethey
receivethesamegrace,sothethreefoldlocalpatristicdimensionsisequalfromonelocalityto
another.Theothertitles,whichrelatetotheorderofseniority,andwhichnormallyimplycertain
prerogativesforthepersonswhobearthem,are,infact,secondaryelementswhichrelatetothe
Church'sresponsetotheworld.Suchprerogativesexistnotonlyamongbishopsbutalsoamong
presbytersanddeacons.ThesupremeprerogativeintheOrthodoxtraditionisthatoftheecumenical
patriarch,whichwassynodicallyandcanonicallygiventothebishopofConstantinople,NewRome.
ThentheOrthodoxobservedawholeorderofsenioritywhichcorrespondedtothehistoricexpansionof
theChurchinhistory.AftertheecumenicalpatriarchtheancientpatriarchatesofAlexandria,Antioch,
andJerusalem,andthenthemodernpatriarchates,suchastheRussianandtheSerbian,aswellasall
theautocephalouschurches,suchastheChurchofCyprusandtheChurchofGreece,followed.Within
theseboundariestherehasbeenafurtherextensiontotheorderofseniority.Generallyspeaking,the
orderoftapresbeiaintheOrthodoxChurch,whichfindsitultimateexpressionintheecumenical
patriarchofConstantinople,revealsaharmonywhichhasanaturalevolutioninasmuchasitfollowsthe
chronologicalpatternoftheChurch'shistory.Acloserlook,however,indicatesthatthebasisforthis
patternisnotmerelyhistoricalbutalsospiritual.Itis,infact,thesacredhistory,notdivorcedfromthe
secular,thathasimposeditsownnaturalpatternoforder.Haditbeenmerelyanexternalhistoric
principlewhichdeterminedthehistoricevolutionoftheOrthodoxorderofseniority,thisorderwould
nothaveoutlastedtheexternalchanges.TheorderofseniorityintheOrthodoxChurchhasbeenkept,
inspiteofexternalchangesinhistory,becausetheChurchinhistoryislikeafamilywhichgrowsand
givesbirthtonewchildren.Thisisaholyfamilywherethechildrendonotrejecttheparents,the
daughtersdonotforgetthemothers,andthemothersdonotneglectthedistinctivecharismsoftheir
daughters.WemaysaythenthatthepatristicdimensionoftheChurch,especiallyinitsecumenical
structure,restsonthefactthattheChurchislikeafamilywhichgrowsinhistoryfromgenerationto
generation,andfromonepeopletoanother.TheFatherswhohavefallenasleepare,infact,sleepless
guardiansoftheChurch.TheChurchinheavenisunitedwiththeChurchonearth,andthatwhichour
Fathershaveestablishedonearthisbindingforusbecausetheyarestillalive.Tokeepcompanywith
themistokeeptheirworkinourheartandpractice.Itisalsotokeepthehistoricperspectivewhichis
governedbythesacredhistory,andisrootedintheserviceordiakoniaofthegreatmysteryofthe
BodyofChrist,themysteryofthedivineeikonoftheHolyTrinityreflectedandrealizedinthelifeof
mankind.Theacceptanceofthehistoricorderofseniority,establishedbytheFathersofthecatholic
Church,isthewayinwhichOrthodoxChristiansmakesurethatmerelyexternalhistoricconsiderations
donotdeterminetheChurch'sresponsetohistory.TheChurchfollowsherFatherswhoarenotdead,
butliving,andwhoareprayingforusandcelebratingwithusuntilthefinalconsummationand
renewalofallhistory.

TheChurchoftheSaintsorThoseWhoareCalled
ToBeSaints
IntheOrthodoxperspectiveoftheChurchthereisnoseparationbetweentheclergyandthelaity.The
clergyservesthelaity,andbothparticipateandgrowinthefullnessofChrist'sBody.Theapostolic
patristicorderofministrywasestablishedforthepeoplesothatallthepeopleofGodmayreceivethe
newgift,theforgivenessofsinsandeternallife.Therearemanywaysinwhichthisrelationship
betweenclergyandpeopleintheonebodyofChristisrealizedandrevealedintheOrthodoxChurch.
Boththeliturgyandtheofficeshavedistinctivepartsfortheclergyandthelaity,butthisalsoisthe
caseinthedimensionoftheChurch'switness,teaching,andgeneralmissiontotheworld.The
monasticorder,withitssingledevotiontoprayerandtoChristianperfection,isoneofthemost
eloquentlinksbetweenthemanifestationofthisinnerunityofclergyandthepeopleintheBodyof
Christ.Therearealsootherorders,suchastheconfessorsandmartyrs,orthosewhospendtheirlives
servingtheneedsofthepoorandthesick.TheOrthodoxChurch,astheChurchofthesaints,is,infact,
theChurchofthepeopleofGod.Herethereisnotensionbetweentheshepherdsandtheflock.Those
whominister,andthosewhoareministeredto,pursuethesameaim:participationinthegraceofChrist
andtheHolyTrinity.ThecalltoholinessbindsthemallintooneChurch.Whateverone'spositionin

theChurchonearthclerical,ascetical,orlayitistheoneBodyofChristandtheonegraceofthe
HolyTrinitythatremainthecentralfocus.Eachpersonisappreciatedfullyasapersoninhisrelationto
thisoneBodyandtotheonecommonlifeandwitness.Everyoneiscalledtobeasaintand,assuch,to
servethemysteryofChrist.Therefore,everyone,whateverhisplaceorcapacity,willbeequallyasked
togiveanaccountofhisresponsetothiscallingonthedayofjudgment.Hence,allOrthodox
ChristianspraytogetherforChristianendstotheirlives,andagoodapologybeforethejudgmentseat
ofChrist.TheChurchisholy,orcalledtobeholy,andthisisanessentialcharacteristicofOrthodox
ecclesiology.

Conclusion
WhatthenistheChurchintheOrthodoxperspective?SheistheChurchoftheTriuneGod,theChurch
ofChrist,theChurchoftheFathers,theChurchofthesaints,andtheChurchofthepeopleofGod.She
istheone,holy,catholic,andapostolicChurch.Perhapsthebestandclearesteikonofthismanifold
perspectiveoftheChurchistobeseeninthesealoftheholyprosphora.HerewehavetheChurchin
focusinthepersonal,thehistorical,thetheological,andtheanthropologicaldimensions.Herewehave
unity,holiness,catholicity,andapostolicity.Herewehavethecelebrationofthewholemysteryofthe
Church.
Insummary,Orthodoxecclesiologyisholisticanddoesnottolerateanyarbitrarydivisionbetweenthe
oneandthemany.Sheisnottiedtoexternaluniformityortopluriformity,butsheisunityin
multiplicity.Assuch,SheasksalldividedChristianswhohavetastedthepowerofGod'sgoodnessand
gracetounitewithHer,becauseShedoesnotseekHerownglory,butthegloryoftheLordandHis
saintsasithasbeenandisstillbeingcommunicatedtousinhistory,thattheworldmaybesavedand
renewed.