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[INTERVIEW] THE PAPACY: SCRIPTURE, HISTORY, ECCLESIOLOGY
Posted on May 4, 2024 by E.T. Ybarra
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Posted in Uncategorized | Leave a reply
CATHOLIC & PROTESTANT DIALOGUE ON JUSTIFICATION – ERICK YBARRA & DR.
JORDAN COOPER
Posted on May 1, 2024 by E.T. Ybarra
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“WHO WILL GUARD THE GUARDIANS?” – FR. JOHN BEHR
Posted on April 28, 2024 by E.T. Ybarra
6
Aside from how much one disagrees with Fr. John Behr’s essay, I appreciate it
being well-written. The title “Who Guards the Guardians”? is a good summary. In
light of the fall from orthodoxy or the courage to act against heterodoxy in the
Eastern Orthodox hierarchy, who will guard the hierarchs themselves? That’s the
gist. To be clear, the occasion centers upon matters surrounding the Russian
Orthodox Church underneath Patriarch Kirill of Moscow who is being spotted as
actually, if not potentially, a heretic. Fr. John Behr seems to indict other
unnamed hierarchs who have stayed silent and who may as well be undermined.
While reading this essay, one might almost get the feeling that they are reading
a Lutheran who decries the maintenance of ecclesial structures that, being quite
far in distance from dominical foundation, or being of the esse of the Church,
were founded merely for the bene esse (good benefit) and have surpassed their
valid function. These accidental structures are instilled for the well-being of
the Church, i.e., to better uphold the gospel, but when and where they become
counterproductive to that end, they can be set aside and/or reformed. But Fr.
Behr is a well-known Eastern Orthodox priest and theologian. His consistency is
not invalid so much as it is simply a surprise.
I am not here trying to agree or disagree with what Fr. Behr says about the
Russian Church, nor to promote the ROCOR (Russian Orthodox Church Outside of
Russia) Sister Vassa whose accusations against the Moscow Patriarchate serve as
a spring for Behr’s essay. But I did want to share an observation that one can
glean from all the goings on in Orthodoxy nowadays, especially among the
apologists. This is about how different some Eastern Orthodox folks perceive
leadership failures, whether of a doctrinal or disciplinary nature, from that of
Catholic folks during the current chaos going on in Rome and worldwide.
Accusations against one particular hierarch is not the most we’ve seen. Aside
from the movement, inspired by the Orthodox canons, of the “True Orthodox”
Church (a traditionalist community who identifies itself outside of communion
with “World Orthodox”, i.e., the 14 autocephalous churches that are understood
to comprise the Eastern Orthodox Church by the majority of people), we’ve heard
many thundering anathemas and outcries, especially from the magisterial court of
the internet, of Patriarch Bartholomew for his more purported “left-leaning”
tendencies. And if they say so of him, they surely echo the same for Archbishop
Elpidophorus of GOARCH.
We’ve seen this. We’ve grown accustomed.
We’ve also seen, more lately, anathemas of the Patriarch of Moscow and
all-Russia for his support of the war in Ukraine. Those who usually support the
Ecumenical Patriarch are to be found in this camp (certainly not comprising
all). However, now we are seeing the emergence of Orthodox who decry both the
Ecumenical Patriarch and the Patriarch of Moscow, and even of those who remain
silent in their episcopal shoes while the defections take place for everyone to
see.
Meanwhile, those converting to Orthodoxy (or those who have converted already)
have a notably different experience with hierarchical defection than the same
kind of folks who are converting or have converted to Catholicism. It does not
seem to bother the Orthodox convert as much if the Patriarchs are lukewarm,
acting in maleficence, or possibly heretical even. They can lounge on your couch
and casually describe the fallout of their leadership while not even noticing a
problem of internal consistency with their ecclesiology. The vital immunity from
a total ecclesiastical apostasy comes from the whole rather than from a strictly
defined sub-group, such as the Patriarchs and Hierarchs of national churches.
In Catholicism, however, there is a very strictly defined sub-group, that is
perceived to determine the health of the whole body such that if and when there
are problems to be found with it the whole Church is extremely sensitive to
whatever ailment ensues. That sub-group can even be identified as 1 single
hierarch, the Roman Pontiff. In contrast to the Orthodox convert, the Catholic
inquirer or convert can find himself in a bit of a strategic war with the
current Pontificate, in order to maintain an intellectual consistency with what
is understood to be Catholic ecclesiology. They might take 10 minutes to look
into what Pope Francis teaches with an audio, video, or written record and
quickly realize that they are suddenly caught in that moment of a chess game
where your opponent’s formation spells their imminent victory, and they have to
muster up a counter that will prevent defeat. They feel that pressure because
the truth of Catholicism is vested so much in the vital stature of that 1 man
who is Pope. And with the current occupant of the Papal throne, one can easily
feel this way constantly.
There is more.
We might understand this predicament for the Catholic inquirer or convert
(𝐴𝑛𝑑 ℎ𝑒𝑟𝑒 𝐼 𝑑𝑜𝑛’𝑡 𝑚𝑒𝑎𝑛 𝑡𝑜 𝑠𝑎𝑦 𝑐𝑟𝑎𝑑𝑙𝑒 𝐶𝑎𝑡ℎ𝑜𝑙𝑖𝑐𝑠
𝑑𝑜𝑛’𝑡 𝑓𝑒𝑒𝑙 𝑡ℎ𝑒 𝑝𝑟𝑒𝑠𝑠𝑢𝑟𝑒, 𝑏𝑢𝑡 𝐶𝑎𝑡ℎ𝑜𝑙𝑖𝑐𝑠 𝑤𝑖𝑡ℎ𝑖𝑛
𝑡ℎ𝑒 𝑐𝑟𝑎𝑑𝑙𝑒 𝑐𝑎𝑡𝑒𝑔𝑜𝑟𝑦 𝑎𝑟𝑒 𝑜𝑓𝑡𝑒𝑛 𝑙𝑒𝑠𝑠 𝑖𝑛𝑐𝑙𝑖𝑛𝑒𝑑
𝑡𝑜 𝑏𝑒 𝑤𝑜𝑟𝑟𝑖𝑒𝑑 𝑎𝑏𝑜𝑢𝑡 𝑡ℎ𝑒𝑠𝑒 𝑡ℎ𝑖𝑛𝑔𝑠 𝑒𝑣𝑒𝑛 𝑖𝑓 𝑡ℎ𝑒
𝑃𝑜𝑝𝑒 𝑐𝑎𝑚𝑒 𝑜𝑢𝑡 𝑎𝑛𝑑 𝑡𝑎𝑢𝑔ℎ𝑡 ℎ𝑒𝑟𝑒𝑠𝑦 𝑖𝑛 𝑡ℎ𝑒
𝑒𝑥-𝑐𝑎𝑡ℎ𝑒𝑑𝑟𝑎 𝑚𝑜𝑑𝑒. 𝐼𝑡 𝑤𝑖𝑙𝑙 𝑐ℎ𝑎𝑛𝑔𝑒 𝑛𝑜𝑡ℎ𝑖𝑛𝑔 𝑖𝑛
𝑡ℎ𝑒𝑖𝑟 𝑙𝑖𝑓𝑒, 𝑛𝑜𝑟 𝑤𝑜𝑢𝑙𝑑 𝑖𝑡 𝑠𝑡𝑜𝑝 𝑡ℎ𝑒𝑚 𝑓𝑟𝑜𝑚
𝑐𝑜𝑛𝑡𝑖𝑛𝑢𝑖𝑛𝑔 𝑖𝑛 𝐶𝑎𝑡ℎ𝑜𝑙𝑖𝑐𝑖𝑠𝑚.). What we might not understand,
rightly so, is the enterprise of Catholic apologists who show their face in
front of the public with a big fat smile and promise to their viewers and
listeners that such pressure as described above is not only not necessary, not
only not reasonable, but even that someone is unfaithful for sensing it. These
apologists themselves usually have had years of feeling said pressure themselves
but have developed, over the course of a long time, very careful ways to play
with words, conditionals, variegated possibilities (regardless if they STRETCH
the imagination), and David Copperfield-like tetris to take what they understand
appears to be a problem and make it a non-problem. To any careful observer,
simply the work that needs to be done for this is an illustration that the same
chess game is masked by a delusion or a mirage of intellectual consistency and
problem-free philosophy.
Such is the cost.
This price being paid by the Catholic apologist is impossible to hide. Someone
recently sent me a picture of an EO YouTube commentator who said that when he
feels the urge to return to Catholicism, he simply tunes in for 10 minutes to a
certain YouTuber and the urge quickly goes away. Who can blame him?
But, dare I ask whether the Orthodox convert who can speak casually of the the
leadership woes in Orthodoxy? I would say that it is easier said than done. In
the first place, there are certainly more issues than the war in Ukraine and the
jurisdictional squabble between Constantinople and Moscow. I’ve had my own
temptations to “go East” many years ago and I never gave in. With my patience,
however, I’ve had the opportunity to see many of my fellow Catholics swim the
Bosphorus and live there long enough to tell me the various tales. In
particular, I’ve seen how one’s flight from Catholicism to Orthodoxy in an
effort to flee liberalism for conservative Christianity can lead to one’s
leaving World Orthodoxy for “True Orthodoxy”.
This is becoming more widely known. Who doesn’t know about the rise of Orthodox
Ethos (Fr. Peter Heers) and the resistance movement within World Orthodoxy?
Recently I read an Orthodox decrying the inconsistency that he sees between the
Council of Florence’s anathema to all schismatics and the contemporary Vatican
policy on ecumenism. It did not dawn on him that in almost all the ecumenical
events that were had in mind involved the participation of the Eastern Orthodox,
at high levels. Often enough the more “TradOx” (traditional Orthodox) who
tolerate being in World Orthodoxy holds a stake in the more “faithful” Russian
Orthodox witness (in contrast to the opinion of Sister Vassa and Fr. John Behr,
of course), and yet how often do these traditionalists know about the fine text
of the Cuba agreement between Patriarch Kirill and Pope Francis? This is a joint
declaration, friends. This document accepts, as a premise, that both Catholic
and Orthodox churches can have a combined witness *and mission (!)* to preach
the Gospel without competition, that both can have martyrs for Christ and that
there should not be any proselytism from one side to another (citing Paul’s
commitment to not build on another [Apostolic!] man’s foundation in Rom. 15:20).
What Orthodox can make disappear the joint prayers at Rome itself in the
presence of EO Patriarchs and/or their representatives. This has even touched
the Oriental Orthodox. Recently, Pope Twadros II celebrated the Coptic liturgy
in the St. John Lateran Archbasilica of Rome, which holds the chief cathedra of
the Pope of Rome. Whether its Oriental Orthodox, Eastern Orthodox, or even
Anglicans, we’ve mutually crossed many boundaries laid down in ancient canonical
law.
But Catholics alone are the ones to be falsified?
This comes to what I call the emergence of individualism in Eastern Orthodoxy.
How does this thinking go? While it might be the case that the immune system of
Catholicism stands or falls upon how well 1 man is doing, the Pope of Rome, the
Eastern Orthodox, the claim goes, can withstand fighting off a virus even if the
whole Episcopate is infected with it, because there are the anti-bodies to be
found even at the lowest levels of Christ’s mystical body that can serve to
stave off total infection. But how does this work out when remaining in
communion with a defective Episcopal network itself being a cause for infection?
“Well, I still have my faith! And the divine liturgy!” – but does that not
potentially open the situation to an individualism where a cell can pretend to
have its full vital health while disconnected, or out of the engagement, from
the whole existing body? Do not the Orthodox believe that who and what is
commemorated at the altar is a confession of what one identifies with in
agreement of mind and sanctified communion? And if the clergy refuse to abstain
from these open commemorations of unity with the wider world of defected
Patriarchs, how does the individual cell avoid the compenetrated infection
unless it can find itself living on its own?
I’ll let my Orthodox audience answer.
I’ll end by saying that it is an interesting time to be either Catholic or
Orthodox in the last 10 years. So much to see. So much to learn. So much to
enlighten. So much to quench ecclesial triumphalism.
> Who Guards the Guardians?
Posted in Uncategorized | 6 Replies
PAUL: A NEW COVENANT JEW [BOOK REVIEW]
Posted on April 28, 2024 by E.T. Ybarra
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Posted in Uncategorized | Leave a reply
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