Everyone, Let Us Prepare the Council Together

FROM THE ARCHIVES

Everyone, Let us Prepare the Council Together

Olivier Clément Translated by Gregory Tucker

Translator’s Note

“Tous, préparons ensemble le Concile” appeared first in Contacts 76.4 (1971) and was reprinted in the first volume of Synodika (1976), the official publication of the Secretariat for the Preparation of the Holy and Great Council of the Or- thodox Church. The latter publication is available online (http://www.aposto- 1 Aristoklēs Mat- liki-diakonia.gr/gr_main/dialogos/SYNODHIKA_1.pdf) but is corrupt; several thaiou Spyrou clauses have been transposed between different sections of the paper, leaving (1886–1973) was incomplete and incomprehensible sentences. The present translation has been Patriarch of Constan- made from the text in Contacts. At points, the essay reads more like the tran- tinople from 1948 to 1972. His meeting script of a speech than a polished publication; the translator has attempted to with Pope Paul VI reflect this. Furthermore, Clément sometimes takes on, without notification, the in Jerusalem in 1964 voice of those he is criticizing. It is necessary for the reader to infer the tone of led to the rescinding sarcasm and irony in what he writes. All notes are added by the translator. of the excommunica- tions of 1054, a symbolic step towards Orthodox-Catholic I. A New Situation: Ebb and Tensions sions concerning the organization reunification. His of the Diaspora (American auto- efforts were opposed In the Orthodox Church, the unify- cephaly) and ecumenical relations by anti-ecumenists, including Metropol- ing dynamism sparked by Athenag- (openness, according to oikonomia, itan Philaret (Vozne- oras I reached its peak at the Cham- and under certain conditions, to Eu- sensky) of ROCOR. bésy conference in June 1968.1 Since charistic communion with Roman then, we have witnessed the ebb of Catholics).2 Here is not the place to 2 Oikonomia is a term this dynamism and the reappear- judge the intrinsic value of these used to describe the application of ance—indeed, the aggravation—of actions. But it must be recognized canons according to fault lines which he had temporarily that they showed a certain indiffer- circumstances with covered or sought to heal. Two fault ence toward the preconciliar situa- a view to effecting a lines must be mentioned especially: tion in which the Church has found specific end result, itself since 1968. Thus, the notion rather than strictly according to the let- a) The Tension Between the Second and that Orthodoxy is merely a feder- ter. Judgments “ac- Third Romes ation of sister churches with total cording to oikonomia” independence has been confirmed. may be perceived This tension raises the problem of the The recent Council of Zagorsk [to- as either lenient or universal structure of the Church. day Sergiyev Posad] marked the stringent, but are always directed culmination of this “absolute auto- towards ultimate In 1969 and 1970, the Patriarchate cephalism,” since Orthodox guests healing. of Moscow made importance deci- attended but did not participate in

52 the debates, even in those that were Patriarch Athenag- pan-Orthodox in scope: for example, oras I of Constanti- when the anathemas against the Old nople, 1967. Photo: Pieter Jongerhuis / Believers instituted by the Coun- Anefo, CC BY-SA cil of Moscow of 1666–67, in which 3.0 nl. the Patriarchates of Alexandria and Antioch had taken a full part, were lifted.

On the other hand, one might won- der whether, for Moscow, in this confederation of sister churches, the © 2020 The Wheel. problem of primacy does not arise in May be distributed for terms of historical number, power, noncommercial use. and initiative of these churches. www.wheeljournal.com

From these perspectives, the conflict with Constantinople is deep. Constan- tinople regards its traditional prerogatives of presidency, initiative, and being the universal center of communion as being challenged; it sees its mystery denied—this mystery of a charismat- Moscow to insist that the churches it ic geography which, after the great regards as autocephalous (Poland, invasions, preserved the primacy of Czechoslovakia, and especially Amer- an almost-deserted Rome; it senses ica) be invited as such. the ascendency of the negation of its very existence, having already been so b) Towards a New Schism of “Old Believers” maltreated by history. And certainly, the historical sins of Constantinople Another fault line appears today in Orthodoxy, which manifests itself are great, through the frequent con- 3 in particular in the growing role of Evgraf Evgrafovich fusion of spiritual Hellenism and na- Kovalevsky (1905– tional Hellenism. It is all the more re- the “Russian Church Abroad” or the 70) was ordained as grettable that they were denounced at “Synodal Church” [the Russian Or- a priest of the Patri- the moment when Athenagoras I had thodox Church Outside of Russia]. archate of Moscow. largely overcome them to promote a This Church seeks herself to consti- For much of his life, tute a universal Orthodox Church: he was involved in selfless gathering of Orthodoxy. the leadership of Be that as it may, the conflict between she has received in her bosom Serbs, various “Western the two churches and the two eccle- Romanians, and French (and the para- Rite” Orthodox siologies is hardly conducive to the doxical logic which drives the French groups. These were meeting of a council. Certain officials community founded by Bishop John sometimes under Kovalesky toward her is easily de- the care of canonical of the Patriarchate of Moscow seem to Orthodox bishops have decided to delay this meeting, bunked); she has just given a bishop to and at other times without doubt fearing that the coun- the Greek partisans of the “Old Calen- independent and cil, if it meets during the lifetime of dar”; and she enjoys great support in uncanonical. The Athenagoras I, its true promoter, will the Balkans, notably from the Serbian active successor to confirm the prerogatives of Constan- Church and Mount Athos. 3 these groups is the “Catholic Orthodox tinople. The means of slowing down Church of France,” the conciliar process, when necessary, The rise of the phenomenon of the which has been un- have all been found: it is enough for “Synod” and the parallel or con- canonical since 1992.

The Wheel 20 | Winter 2020 53 vergent phenomena of “Old Belief” • by the more general fact that, in (the version of the twentieth century the crisis of civilization in which awakening while the version of the we find ourselves (and which has seventeenth century fades away) may provoked spectacular convul- be explained: sions in Western Christianity), many Orthodox are trying to pro- • by the stagnating effect of most tect themselves by constituting of the European Communist re- Orthodoxy as a tradition-trans- gimes and the resulting impres- mission cemented by rites, by a sion of a slow asphyxiation of literal reading of doctrine and the the churches, which promotes, in fathers, and by an anti-intellectu- the “opposition” to these church- al pietism. This phenomenon is es among certain factions of the reminiscent of the fate of Judaism emigration, corresponding psy- at the time of its dispersion into a chological reactions of apocalyp- hostile world. ticism and quasi-Manichaeism; Here also we encounter the refusal • by the lack of cooperation be- of the council, in a double opposition tween the episcopate and the to the broadly “demonized” contem- faithful, especially, but not only, porary world and to ecumenical dia- in certain churches of the East, logue (the truth, objectified and pos- which explains why the main ini- sessed, does not enter into dialogue; it tiatives of the episcopate in the is here, so it is no longer there). Most of ecumenical domain, as well as the the bishops of the countries of the East inter-Orthodox domain, have not are charged with complicity with the been received by the people; atheism of the State—and it is quite

Metropolitan Pimen (Izvekov) pres- ents the Tomos of Autocephaly of the Orthodox Church in America to Bishop Theodosius (Lazor), 1970. Photo: Orthodox Church in America.

54 true that if a council were to meet, ed in the 1960s: between a Russian © 2020 The Wheel. the theological and spiritual forces of Church, strong in its own bonds, ma- May be distributed for these churches would be perhaps only tured by the sorrowful patience of its noncommercial use. www.wheeljournal.com partially represented. The Ecumenical people and bishops, not just a unique Patriarch himself is charged with “Pa- womb of the universal Church but a pism” and with doctrinal and ecclesi- servant of Orthodox unity, a great na- ological relativism. tional church inseparably linked with the tragic—even Christlike—destiny In order to understand the impor- of Russia; and an Ecumenical Throne tance of this movement, it is necessary transfiguring its historical weakness to know that it extends far beyond in the humble and tenacious creation the “Synodal” jurisdiction alone, of an authentic “presidency of love,” which is content to use it on occasion always exercised after consultation and to amplify it through its publi- with the sister churches, to ensure cations. The anathemas which the their cohesion and common witness. Patriarchate of Moscow is preparing One could cry bitterly and make pen- to launch against the “Synod” will ance for having failed to appreciate no doubt strengthen it: will they not this kairos, this time of grace offered come first and foremost from persons by God to his people, and having al- denounced as “uniates” and “cryp- lowed both the demons to appear and to-communists”? The “Old Belief,” one’s brothers to become wolves, so which is presently found everywhere that each sees only the worst in the in Orthodoxy, is made up of all those other. who are afraid, who do not understand history, who refuse what seems However, on calmer reflection, -re to be new and different, who seek the nouncing the [goal of a] council does security of the letter and of the rite me- not seem desirable. A hope and an ticulously repeated, and, through all obligation have existed since 1968. of this, uphold a fierce faith and pre- Serious work has been carried out by serve the treasures of piety. Among all the churches, in particular those them are many “little ones” whom of Romania and Greece. In Crete— certain “grandees” of the church, pre- uniquely, to my knowledge—the laity occupied above all with diplomacy, have been involved in this effort. At have “scandalized” without mercy. the same time, theological discussions with the non-Chalcedonians are on II. What Is To Be Done? the verge of making possible an act of union, which the celebration of a The worst thing would be to ignore council would facilitate. It even seems these realities and just talk about the that the present situation is finally council, here and there, vaguely and giving the council its real necessity. limply. Orthodoxy suffers from too The great Ecumenical Councils did much empty talk and schizophrenia. not meet together, as we know, for the purpose of mutual congratulation, but A temporary renunciation [of the in tragic situations and in order to re- goal of a council], clearly motivated, spond to specific threats which were would have a frank and virile char- compromising this or that aspect of acter. It would point out that a great life. But today, it is the whole truth opportunity has been lost, the oppor- that is compromised, both in its con- tunity that cooperation between Mos- tent and its ecclesial vessel. On the one cow and Constantinople represent- hand, in the West and even in West-

The Wheel 20 | Winter 2020 55 ern Christianity, the very meaning of be discursive and analytic, but of al- Christianity is radically brought into lowing there to issue from the guts 4 Dumitru Stăniloae question. Now that the Western way of the church—in the face of spiritu- (1903–93) was a of thinking is becoming the global al emptiness, scrabbling about, and Romanian Ortho- way of thinking, it would be futile to Lucifer’s “alternative facts” [les con- dox priest and hope that Orthodoxy will endure if it tre-façons lucifériennes], over which theologian. His does not have a living consciousness people argue today—a great cry of major contributions of its message. On the other hand, the include a Roma- faith and joy, that great experience nian translation of threat of collapse which now presses of Love stronger than death, which the Greek Philokalia on the Orthodox Church tends to pre- the martyrs have sealed with their and a multi-volume vent it from attaining this consciousness. blood and the saints with their trans- systematic work, figuration. It is a matter of celebrating Teologia dogmatică The aim of the council is therefore ortodoxă (Bucharest, the God “beyond God” who allows 1978), translated as clear: it is to formulate, in a brief and himself to be murdered to revive his The Experience of God: synthetic manner, with power and murderers; of proclaiming the witness Orthodox Dogmatic simplicity, what unites the Orthodox of the resurrection that raises us up, Theology (Brook- and, consequently, what constitutes of the Spirit who vivifies us, of the line, MA: 2005–13). the essence of Christianity, the mean- Trinity as the source of all love and The article Clément ing of Christianity hic et nunc for the refers to seems to be all personal existence. It is a matter salvation of the world. And not only Stăniloae’s cele- of showing that the Church, in all its to formulate, but to help to live: the brated essay, “The wretchedness, is the place where the vocation of the council therefore ap- World as Gift and power of the resurrection is commu- Sacrament of God’s pears fundamentally apostolic and nicated, where we are called to live in Love,” Sobornost pastoral. 5.9 (Summer 1969): Trinitarian communion, where we are 662–73. able to find in this communion, by the III. Towards an Apostolic and Pastoral grace of the Holy Spirit, our truly per- 5 Council Paul Evdokimov sonal vocation and creative freedom. (1901–70) was a Russian émigré The council must attempt to answer theologian and a two questions: It is necessary to elaborate a brief professor at Saint text—at once humble and great—for Sergius Theological • What is Christianity today? the purpose of reminding the person Institute in Paris. His of today who God is, and that God be- theology attempted to bring together • How is it to be lived in the Church? came human so that the human might the Neo-Patristic become God. Synthesis and trends That is to say, an essentially apostolic in Russian religious question and an essentially pastoral I am thinking here of the common philosophy. He was theological declarations elaborated actively engaged in question. ecumenical work. during these last years at the meet- The work to which a) What Is Christianity Today? ings between the Chalcedonian and Clément refers is Les non-Chalcedonian Orthodox; some Ages de la vie spiri- It is important, let us repeat, to make recent messages of Patriarch Athenag- tuelle (Paris, 1964), oras I, including those of Christmas translated as Ages the Orthodox conscious of what unites of the Spiritual Life them and therefore, on the one hand, 1970 and Pascha 1971; certain brief (Crestwood, 1998). who can heal their quarrels or place definitions of the Orthodox -under Clément subsequent- them in perspective, and on the oth- standing of the world given by Fr ly wrote a study of er hand, what constitutes their major Stăniloae in 1969 during his stay in Evdokimov’s work, witness to humanity today. England and published in Sobornost;4 Orient-Occident: Deux passeurs, Vladimir certain passages of Paul Evdokimov Lossky et Paul Evdoki- It is not a matter of elaborating a Con- on the Ages of the Spiritual Life;5 or the mov (Paris, 1985). fession of Faith that would inevitably treatise of Bishop Ignatius Hazim, The

56 Resurrection and Modern Man6—and Here, some closely related problems © 2020 The Wheel. it would be possible to multiply the arise: May be distributed for examples. . . . noncommercial use. www.wheeljournal.com 1. How are we to make the parish, wher- Traditionalists should find in this ever possible, a vibrant community? No text the echo of the great patristic doubt there are many problems of definitions, of the lofty ascesis of the which we are scarcely aware in rural Hesychasts. But they should give up parishes where, as political condi- any thought against [such a text in tions permit, liturgy should become principle]: the meaning of the “new the leaven of life, worship the leaven age” is not the building up of walls, of culture. But it would be necessary but the diffusion of light. above all, I think, to pose the problem of the size of parishes and eparchies Modernists, for their part, should in the large cities (I am not speaking find in this text their demand for here, of course, of the small commu- innovation, their openness to the nities of the Diaspora, which are often anxieties and inquiries of the human poignant in their closeness, their hu- being today, of the global human man warmth, but whose problems go being. But they should also under- from those of the ghetto to those of the stand that the tradition alone is cre- sect). Does not future life in the “meg- ative, and that the Spirit of prophecy alopolis,” the “technopolis,” belong to rests upon the sacramental, ecclesial, parochial communities on a human hierarchical body of the Risen One. scale, much smaller and more numer- ous that the present parishes, so that The preparation of this text in the Eucharistic sharing can be part of an preconciliar period would make it experience of fraternity? So that each possible to specify a pedagogy of Christian community, as in the early the faith, something Orthodox peo- Church, really is an agape . . . ? Con- ple, especially the youth, need very versely, what does “one bishop per much today, and on which they— city” mean when it is no long a ques- the youth, but also others, most es- tion of the Roman civitas or the city 6 pecially women, who are more so- of average importance in the age of Habib Hazim (1920–2012) was the ber, more realistic, less lyrical and Christendom, but of gigantic agglom- Greek Orthodox cerebral than men—could in turn erations, each of which, sometimes, Patriarch of Antioch provide suggestions, which might has the population of a country? If and All the East from be very enlightening for the bishops the bishop is not to be an administra- 1979 until his death, and the professional “theologians.” tor but a father—and a father whose presiding as Ignatius IV. He was known proximity we feel—must we not con- for his humble style b) How Is Christianity To Be Lived in sider the large contemporary city as a of leadership, for the Church? metropolitan province rather than a his commitment to mere diocese? youth work and cat- We must admit that Orthodoxy to- echesis, and for en- couraging frequent day suffers from schizophrenia and Does not the effort to create parishes communion. The empty words, due to the growing that are truly fraternal require new work to which Clé- gap between the theology and the modes of recruiting clergy as well? ment refers is L’hom- social reality of the church. An effort No more (not only, in any case) ado- me d’aujourd’hui et la towards frankness and realism is es- lescent “vocation” and “setting apart,” Résurrection (Beirut, 1970), translated as sential in enabling the faithful to live so questionable from the psychologi- The Resurrection and better, both collectively and individ- cal point of view, but the designation Modern Man (Crest- ually, the mystery of their Church. by the community of men already wood, 1985).

The Wheel 20 | Winter 2020 57 engaged in life, who, while becoming 2. How are we to make the liturgy a com- ministers of small communities, would mon work and the radiant center of our not, however, give up their profes- entire existence? The parish will only sion. How should we train these men? be alive it if becomes a Eucharistic Should not we call into question the community. One of the major scan- purely academic character of the teach- dals of contemporary Orthodoxy is ing of theology, which makes it a disci- that theologians expound on “Eucha- pline among others, whereas it should ristic ecclesiology,” while at most lit- be the deciphering of all existence in urgies nobody communes. (There are the light of the resurrection? Adja- many excuses, I know; nevertheless, cent to or within current educational it is a solid fact). The preconciliar pro- institutions, should we not imagine cess and the council would be worthy “schools of faith,” where theology of the true Tradition if Sunday com- would be inseparable from praying the munion appeared again to Christian services, from knowledge of the con- people not as obligatory, to be sure, temporary world? but at least as normal. On this point, a whole pedagogy of the faith would Of course, the council would have to be needed in the parishes themselves, give here only general pastoral sug- to explain the true link between the gestions, which each sister church, and sacrament of penance and that of the ultimately each bishop, would apply Eucharist, and what preparation for to a greater or lesser degree, consider- Communion means. 7 Here Clément uses the unusual word ing the local situation. If some exper- désoccultation, which iments, some renewed communities Secondly, it would be important, at means something could be born from this effort, would least in certain exemplary parishes, to like “uncovering” not the future be cleared? recover the pre-Constantinian prac- or “unhiding” in a tice of a liturgy that is less a spectacle plain sense, but falls within the same Lastly, it is likely that the problem of for the people and more a common semantic field asoc - recruiting bishops will be posed here action, in the “synergy” of ministe- culte (“occult”), and or during the preconciliar process. In- rial and universal priesthoods. This so has a flavor of the deed, on this will depend the health of implies the double “unconcealing,”7 secretive, perhaps the Church in our day and age, when spatial and temporal, of the celebra- demonic, supernat- the status of Christendom is receding tion, and especially the anaphora: by ural. and so is the violent eschatological re- the lightening of the iconostasis and 8 The anaphora is the action of monasticism that it provoked. the pronunciation aloud of the whole central, consecratory Today, in “secularized” or aggressive- anaphora, especially the epiclesis . . . .8 prayer of the Divine ly “secularist” society, eschatological It is indeed another of the scandals Liturgy (called, in other traditions, the tension is more and more the result of of contemporary Orthodoxy that the Eucharistic Prayer or conversion to the Risen One and mem- epiclesis is hidden to the point of be- Canon); within this, bership of his church. On this point, as ing ignored by the people while theo- the epiclesis is the in- well as many others, it is necessary to logians develop in abstracto an admi- vocation of the Holy take into consideration the practices rable “sacramental pneumatology.” Spirit over the Eu- charistic Gifts, which of the pre-Constantinian church. But For the liturgy to become a common some Eastern Chris- nothing will be achieved if we wish to action, the people must first discov- tian authors consider maintain artificially, in the preconcili- er themselves as concelebrants [co- to be the consecratory ar process, the unanimity of the sister liturge] by sealing the epiclesis with “moment,” in con- churches: reflection must come also their triple Amen. tradistinction to the Latin emphasis on the “from below” (we shall return to this) dominical “Words of and we must accept that it is multiple, Other reforms that are in fact practical Institution.” sometimes contradictory. . . . and accord with the original meaning

58 also seem to be called for: the re-estab- to but even within traditional prayer: © 2020 The Wheel. lishment of the kiss of peace; the sing- so that young people, in particular, May be distributed for ing by the whole people of not only the have the impression that ecclesial life noncommercial use. www.wheeljournal.com Creed and Our Father but also large is not separate from life, but trans- parts of the Liturgy and especially the forms life itself into sacrament. responses to the diaconal litanies; perhaps finally the return to the original 3. How are we to recover the true mean- meaning of the Great Entrance as a col- ing of the canons? Orthodoxy today lective offering. Here again it is neces- knows a very profound crisis in sary to proceed cautiously, by sketch- its canonical consciousness. Some es, trials, and model experiments. ignore the canons or despise them with the pride of “the civilization If the actual text of the Eucharistic of the twentieth century.” Others Liturgies poses no major problem— regard them as sacred, often with- though the legitimacy of other rites out knowing them well enough, must be recalled—it will still be neces- and put them on the same footing sary to pose the problem of language as the texts of the Fathers and the and to recommend, wherever possible, Scriptures. The first results in a dis- a gradual transition to the language incarnate spiritualism, the second spoken today. Judaizes.9

As far as the offices are concerned, an It is essential that the council, leav- Orthodox liturgical movement should ing aside any project to systematize be promoted, which is both informed canon law, make the Christian peo- by research and respectful of the mys- ple aware of the meaning of the tery. The Hours, unburdened of the canons: not taboos and prohibitions monastic will for unending prayer, pertaining to some Old Testament 9 Clément here uses must be returned to their symbolic dialectic between pure and impure, the term “judaïsent.” nucleus, which is the sanctification of but the application of the funda- Its meaning is ulti- time, as reminders of the major mo- mental dogmas of Christianity to mately derived from ments in the economy of salvation the changing circumstances of his- the use of the Greek verb ἰουδαΐζω in through the cycle of day and night. The tory, a collective asceticism (which Gal. 2:14, where Paul translation of the Hours into vernacu- oikonomia adapts to personal cir- criticizes Peter for lar languages would be an opportunity cumstances) granting access to the compelling Gentile for renewal through the condensing of spiritual experience of the Church converts to Christi- texts, the highlighting of fundamental and preserving it from being in any anity to follow the images, and the elimination of cer- way watered down, a therapeutics Mosaic Law. It was taken up in early tain allusions to a dead past. The res- of the whole human being—body Christian discourse toration of regular readings from the included—by the discipline of love. and its meaning ex- Old Testament is also necessary. The panded to include all Hours thus revived could encourage Once the articulation of dogma attempts to establish the development of an “interior mo- and history is clarified, it becomes a rigid Christian law which must be nasticism,” by their use either in per- possible: to unlock the spirit of the fulfilled in order to sonal prayer or in meetings, on certain canons; to accept, where applicable, attain to salvation. evenings of the week, of faithful who that the form in which the spirit is This is clearly the wish to pray together. expressed, after rendering its ser- sense in which Clé- vice in a certain historical context, ment understands the term and it is Finally, in some parishes at least, the is now obsolete; to seek, therefore, unconnected with resumption of liturgical creativity new forms, for the sake of fidelity his contemporary should be envisaged, not as opposed to the spirit of the canons. Judaism as such.

The Wheel 20 | Winter 2020 59 Two domains especially, it seems to lationship of reciprocity and mutual me, would require without delay just intensification must be established be- such an effort of re-expression: tween Eucharistic renewal and that of personal prayer.10 • That of fasts and abstinences, whose provisions, of monastic origin, The monastic vocation is more indis- are not applicable in urban and pensable than ever and the council technological civilization, which must proclaim that. However, Or- lacks the consensus [l’unanimité] thodox monasticism will not over- that both supports and constrains come the crisis of its traditional traditional societies. It is neces- forms—linked to rural Christian soci- sary to reveal the deep, too often ety—unless it renounces general and 10 Clément alludes to forgotten, meaning of these pro- summary disqualification of the con- two movements for visions, and to re-express it in the temporary world and establishes with the renewal of prayer kind of psychosomatic disciplines it links—and tensions—of a new type. and liturgy, led by that are indispensable to contem- groups centered on porary humans, who often seek it A void not only geographical but psy- the Holy Mountain. The late-medieval in “yoga” or “Zen” but must learn chological, even spiritual, has been Hesychasts ex- to put themselves at the service of created between traditional monas- pounded a tradition the Gospel, that is, of the difficult ticism and the assembly of Christian of contemplative love of God and neighbor. . . . people. To fill the geographical void, prayer, leading to an it is desirable that, in addition to rural experience of God’s uncreated activities • That of the sexual life in general and [monastic] communities, but in close (ἐνεργεῖαι) in the of the status of women specifically, contact with them, small “fraternities” light of Mount Ta- which has suffered in particular be established in the “technopolis,” in bor. They (especially from a certain monastic totalitar- the heart of the “lonely crowd.” To fill Theophanes III of ianism, a hatred of life rather than the psychological or spiritual empti- Nicaea) also affirmed that the bread and its transfiguration. The prohibi- ness—which is much more serious— wine of the Eucharist tions of Leviticus have thus been it must be understood that traditional are identical with the extended to the detriment of the ascesis, which is directly related to the light of Tabor as ve- great “nuptial” texts of Genesis, anthropological categories in older ru- hicles of the divine. so loudly reprised in the New ral societies, “comes up empty” when The early-modern Kollyvades sought Testament. Not that the meaning compared with the anthropological a restoration of of these prohibitions cannot be categories that result from urban and hesychastic prayer explained: they show that “nat- technological civilization. New founda- and traditional ural” birth is in fact a birth unto tions must be built, of detoxification, liturgical practices, death, and that fertility itself is of pacification, of existential deepen- including frequent communion. Among partly connected with this. But it ing, of a thankful openness to beings their number were is important today to affirm the and things. Traditional spirituality, Nikodemos the Ha- possibility and meaning of hu- which is a spirituality of transfigura- giorite and Makarios man love. And to leave to the free tion, is in fact rich in indications of this of Corinth, who responsibility of spouses, enlight- direction. The Orthodox peoples, for anthologized the hesychastic tradition ened by the life of the Church and their part, appear to have preserved a in the Greek Philo- the counsels of a spiritual father, sense of the grace of being, which man- kalia, and Paisius the problem of “birth control.” ifests itself, for example, in art, or in Velichovsky who Enough hypocrisy. certain fundamental attitudes toward compiled its Slavic life, outside the apparent limits of the equivalent (not strictly a translation) 4. How are we to promote the rebirth of Church, but that the Church now has under the calqued personal spirituality? Just as in the four- the vocation to elucidate and fertilize. title Dobrotolyubie. teenth century and around 1800, a re- The development of a nuptial spiritu-

60 ality and also a spirituality of culture, several Orthodox churches; to the ef- © 2020 The Wheel. of a way of life as prophets, priests, fort to adapt the Jesus Prayer, which May be distributed for and kings, must occur through this I mentioned above; and to “founda- noncommercial use. www.wheeljournal.com elaboration. In this way, the great tra- tional” spirituality, which I also men- dition of hesychasm, in which one pro- tioned earlier, and which is sometimes gressively ascends through degrees expressed in literary and philosophical corresponding to various “spiritual texts apparently external to Ortho- ages,” would regain its place—which doxy, but whose spiritual implications is foremost—and all its fruitfulness. would be revealed.

On the other hand, we must remem- The other initiative could be the dis- ber the great effort that has been creet opening of “schools of prayer,” under way for half a century to elu- where genuine spiritual guides would cidate, readapt, and disseminate accept—as a sacrifice and as a- ser among the Christian people the “Je- vice—to teach interested laypersons sus Prayer.” This effort has been and of profound and dedicated life, who remains very important in the Or- remain in the world, a certain “interior thodox Diaspora in Western Europe. monasticism,” the rudiments of asceti- One day we will discover its full ecu- cism and Orthodox prayer. This is an menical significance. essential effort at a time when so many Christians and, among the young, so Under these conditions, Orthodoxy, as many seekers of the Absolute, are turn- it prepares for the council, could en- ing to the impersonal spiritualities of courage two great initiatives. First, the Asia. There would be a close link be- elaboration and publication in several tween “schools of prayer,” “schools of languages of a new Philokalia, taking as the faith,” and renewed monasticism at its point of departure the Romanian the heart of great cities. Philokalia that began to be published after the Second World War, but en- On all these topics, the council must riched by texts from the nineteenth speak. and twentieth centuries, and giving a prominent place: to the experience of The conclusion to Clément’s analysis will martyrdom as lived in this century by appear in the next issue of The Wheel.

Olivier Clément (1921–2009) was a French lay Orthodox theologian who devoted his life to the study of Christian spirituality and ecumenical rapprochement. Raised in an agnostic house- hold, he was baptized into the Orthodox Church in 1951. For many years, he was a professor of moral theology at Saint Sergi- us Orthodox Theological Institute in Paris. He wrote more than thirty books.

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