377 Iz virni znans tv eni članek/ Article (1.01) Bogoslovni vestnik/Theological Quarterly 82 (2022) 2, 377—390 Besedilo pr eje t o/R eceiv ed:08/2021; spr eje t o/ Accep t ed:10/2021 UDK/UDC: 2-72-1 271.2 DOI: 10.34291/B V2022/02/Salim © 2022 Salim, CC BY 4.0 Emil Salim Church Unity as Political Unity: An Eastern Orthodox Perspective 1 Cerkvena edinost kot politična edinost: pravoslavni pogled Abstract: The imag e of the Chur ch as a holy city is pr esen t in the Scriptur es, in the writings of the holy f ather s, and in the thoughts of modern Orthodo x theologians. If the chur ch is a polis, the unity of the Chur ch mus t, in some w a y s, although not e xhaus tiv ely , be a politic al unity . In this article, I ar gue tha t the Chur ch is a City of God both as a pr esen t and as an escha t ologic al r eality . Fir s t, by seeing the Chur ch as a polis, one c an r ec on firm tha t Orthodo x unity is a unity in the ecumenic al councils, canons, and cr eeds. Second, by seeing the Chur ch as a polis, one can use the c oncept of citiz enship t o under s t and which beha viour s w ould be c onsider ed dishonour able. The c oncept of citiz enship w ould also pr ovide a new v oc abulary t o e xplain the r ela tions be tw een Orthodo x Chris tians, Orthodo x Chris tians who ar e not in c ommunion with each other , and non-Orthodo x Chris tians. Keywords : ecclesiology , city , polis, citiz enship, c ouncils, c ons titutions Povzetek: P odoba Cerkv e k ot s v e t eg a mes t a je prisotna v S v e t em pismu, besedilih ce r k v e nih oče t o v in misli mode r nih pr a v osla v nih t e olog o v . Če je Ce r k e v polis, mor a bi ti njena edinos t v nek a t erih pogledih – čepr a v ne izključno – politična. V prispe vk u z ag o v arjamo s t ališče, da je Cerk e v bo žje mes t o t ak o v sedanji k ak or tudi v e čnos tni r e sničnos ti. P r v ič, g le da ti na Ce r k e v k ot na polis lahk o potr di, da je pr a v osla vna edinos t z aobje t a v ek umenskih k oncilih, k anonih in v er oizpo v e - dnih obr az cih. Drugič, gleda ti na Cerk e v k ot na polis omog oč a upor abo k oncep - t a drž a vljans tv a z a r az ume v anje, k a t er a r a vnanja so neč as tna. K oncep t drž a- vljans tv a bi lahk o tudi prispe v al k no v emu besednjak u z a r azlag o r azmerij med pr a v osla vnimi kris tjani, pr a v osla vnimi kris tjani, ki med seboj niso v občes tvu, in nepr a v osla vnimi kris tjani. Ključne besede : ekle ziologija, mes t o , polis, drž a vljans tv o , k oncili, us t a v e 1 Ackno wledgmen ts: My thank s g oes t o the participan ts of the 2019 Annual Mee ting of the Orthodo x Theologic al Socie ty in Americ a f or their f eedback on m y pr esen t a tion. I also thank Fr ank Senn, Dimitri Conomos, S ylvia Chan, and Fr . James Ellison f or c ommen ting on an earlier dr a ft of this article. 378 Bogoslovni vestnik 82 (2022) • 2 1. Introduction The imag e of the Chur ch as a holy city is pr esen t in the Scrip tur es, the writings of the holy f a the r s, and in the though ts of mode rn Orthodo x the ologians. This un- de r s t anding of the Chur ch as a polis, ho w e v e r , has not c on tr ibut e d much t o the disc our se s on Chur c h unity . W he n discussing Chur ch unity , man y the olog ians un- der s t andably di scuss the mor e f amiliar imag e of the Chur ch as the body of Chris t (Lossky 1957, 174; Bor deianu 2011, 185; Zizioulas 1997, 147–148; Malmen v all 2018, 393; Racz yński-R o ż ek 2019, 760). Y e t the Chur ch is also a polis. If the Chur ch is a poli s, then Chur ch unity mus t in some w a y s, although no t e xhaus tiv ely , be a politic a l unit y . Fur t he r m or e , if unit y is ne c e ssar y f or t he e xis t e nc e of a polis, t he n it is also necessar y f or the sur viv al and the flourishing of the Chur ch qua polis. In the fir s t section of this article, I sho w tha t the Scrip tur es, the holy f a ther s, and some modern theologians see the Chur ch as a polis not only as an escha t o- logic al r e ality , but also as a pr e se n t r e ality . In the se c ond se ction, I pr opose tw o e x amples of ho w under s t anding the Chur ch as a pol is c an c on tri but e t o the dis- c our ses on chur ch unity . Fir s t, under s t anding the Chur ch as a polis will r ea ffirm the necessity of c onciliar unity . The r eason is tha t jus t as the c ouncils, the c ons ti- tution, and c onc or d ar e cen tr al t o politic al unity , the same is true of Chur ch unity . Sec ond, under s t anding the Chur ch as a polis w ould pr o vide a ne w v oc abular y f or speaking about the r ela tion be tw een the Orthodo x Chur ch and non-Orthodo x chur ches. I will end the article with a brie f c onclusion. 2. The Church as Polis In this section, I will sho w tha t the Scrip tur es, the holy f a ther s, and some modern theologians see the Chur ch as a polis. I will also ar gue tha t this politic al na tur e of the Chur ch is alr eady a pr esen t r eality , not jus t an escha t ologic al r eality . 2.1 The Scriptural Basis The Sermon on the Moun t off er s an initial r emark of the Chur ch as a city . Aft er sa ying tha t the disciples ar e the ligh t of the w orld, Jesus uses the imag e of the city t o il lus tr a t e his poin t further: a city (polis ) built on a hill c annot be hidden (Ma tt 5,14), jus t lik e his disciples ar e the ligh t of the w orld tha t should not be hidden. St. P aul elabor a t es further on the idea tha t the chur ch is a polis. He writ es tha t the citiz enship (politeuma) of belie v er s is in hea v en (Phil 3,20) and tha t the y ar e now f ellow citiz ens (sumpolitai) in the c ov enan t of pr omise (Eph 2,19). I ar gue her e tha t this citiz enship is alr eady a pr esen t r eality , not mer ely an escha t ologic al pr o- jection. The r eason f or this is tw of old. Fir s t, in Eph 2,19, St. P aul uses the pr esen t t ense (este ) in his description of belie v er s as f ellow citiz ens. The same c ase obt ains with Phil 3,20, wher e St. P aul sa y s tha t the citiz enship of belie v er s e xis ts (hupar- chei)—in the pr esen t t ense—in hea v en. Sec ond, Eph 2,19 also sa y s in the same sen t ence tha t Chris tians ar e member s of the household of God. Ther e is no ques ti- 379 Emil Salim - Church Unity as Political Unity on tha t believ er s ar e member s of the household of God now (E v dokimov 2011, 49). If tha t is the c ase, it is only c onsis t en t tha t belie v er s ar e also f ellow citiz ens now . On this model, one migh t sa y tha t if the Chur ch is the city of God, then the diff er en t jurisdictions (e. g., the fiv e ancien t pa triar cha t es) c ould be the households in the city , with their r espectiv e paterfamilias in the office of the pa triar ch or the pope. The lang uag e of citiz enship in Ephesians and Philippians sug g es ts tha t the be- lie v er s ar e citiz ens of some thing. I ar gue tha t the belie v er s ar e citiz ens of the po - lis of God, which is the Chur ch. One e vidence f or this is a v ailable in the Epis tle t o the Hebr e w s, wher e the polis of God is dir ectly iden tified with the Chur ch. Heb 12,22-23 sa y s tha t »y ou [the belie v er s] ha v e c ome (proselēluthate) t o Moun t Zion, t o the city (polei) of the living God, t o the f es t al g a thering of the thousands of ang els, t o the chur ch of the fir s tborn (ekklēsia(i) prōtotokōn) whose names ar e wri tt en i n h ea v en . « [m y tr an sl a ti o n ] T h i s p as sag e l i t er al l y as serts th a t th e C h u r ch is the city of God and tha t Chris tians ha v e alr eady c ome—in the perf ect t ense—t o this city . Acc or dingly , Chris tians ar e alr eady citiz ens of the City of God. Finally , the book of R e v ela tion c on tr as ts the gr ea t city of Bab ylon with the holy city of Jerusalem which has tw elv e f ounda tions, which ar e Chris t ’ s apos tles (R e v 21,14). The Ne w Jerusalem is not a human achie v emen t, but some thing tha t c o- mes do wn out of hea v en (21,2). It is also the Bride of the Lamb (21,2), which po - in ts out tha t the city is in f act the Chur ch bec ause the Chur ch is the Bride of Chris t (cf . Eph 5,25-27). The imag e of the Chur ch as a polis in the Book of R e v ela tion is undoub t edly escha t ologic al. The passag es discussed abo v e ar e e vidence tha t the Scrip tur es describe the Chur ch as the city of God both as a pr esen t and as an escha t ologic al r eality . This under s t anding is c on firmed b y the holy f a ther s, t o whom I no w turn. 2.2 The Writings of the Fathers Some of the Chur ch f a ther s agr ee tha t the Chur ch is a polis. I will only men tion thr ee in this article. Fir s t, in one of his c ommen t aries, St. Cyril of Ale x andria quot es Heb 12,22-23 t o describe the Chur ch as the city of hea v enly Jerusalem: »And the boas t of the chur ch will ne v er end or cease bec ause the souls of the righ t eous ar e lea ving earthly ma tt er s behind and sailing t o the city abov e, the hea v enly Jerusalem, the chur ch of the fir s tborn ›who is our mother ,‹ as P aul sa y s« (2013, 356). 2 Sec ond, St. Basil the Gr ea t also sees the Chur ch as a polis, which he e xplicitly asserts in his c ommen t ar y on P s 59 (Homily 20): »The shoe of the divinity is the God-bearing flesh, thr ough which he appr o- aches men. In this hope, pr onouncing blessed, the time of the c oming of the Lor d, the pr ophet sa y s: ›Who will bring me in t o the f ortified city?‹ 2 Not e, ho w e v er , tha t in another c ommen t ar y , he sees the Chur ch as a moun t ain ins t ead of a city (2008, 63–64). 380 Bogoslovni vestnik 82 (2022) • 2 P erhap s, he means the Chur ch, a city , indeed, bec ause it is a c ommunity g o v erned c on f ormably t o la w s« (1963, 339). Mor e import an tly , he think s tha t the descrip tion of the Chur ch as polis does not apply only t o the Ne w Jerusalem abo v e, but also t o the Chur ch a t pr esen t: »Since God is in the mids t of the city , He will giv e it s t ability , pr o viding assis t ance f or it a t the br eak of da wn. Th er e f or e, the w or d, ,of the city ‘ , will fit either Jeru - salem abo v e or the Chur ch belo w (1963, 304).« (Homily 18 o n P s 45) Las tly , Blessed Augus tine is f amous f or his De Civitate Dei (11.1), in which he ar - gues tha t the Chur ch is the city of God, based on P s 87,3 (»Glorious things are said of you, city of God« [NIV]), Ps 48,1 (»Great is the LORD, and most worthy of praise, in the city of our God, his holy mountain« [NIV]), and Ps 48,8 (»As we have heard, so we have seen in the city of the LORD almighty, in a city of our God.« [NIV]). In addition t o the writings of St. Cyril, St. Basil, and Blessed Augus tine, the de- scrip tion of the Chris tian Chur ch as a polis, specific ally as Jerusalem or the city of God, is also pr esen t in other Gr eek and La tin t e x ts be f or e and during Augus tine’ s time, f or e x ample, in the writings of Ambr ose and Orig en (O ’Daly 1999). I shall no w discuss the writings of mor e r ecen t theologians. 2.3 The Writings of Modern Theologians S o me Orth od o x th eo l ogi an s b el i e v e th a t th e Ch u r ch i s a p o l i s. A f e w , l i k e Ch ri s t o s Y annar as, belie v e tha t the Chu r ch is alr eady a polis a t this pr esen t ag e. Y annar as dr a w s a c ompa rison be tw een the Gr eek ekklēsia as a politic al assembly and the Chur ch as a Chris tian assembly (2013, 21–22). F or him, a polis is not simply a se t - tlemen t, but r a ther an ev en t; it is a w a y of lif e. In the same w a y , the chur ch is not a building , but an ecclesial/Eucharis tic e v en t. The Chris tian polis is char act e - riz ed b y trus t in God and lo v e f or each other (Gounopoulos 2018, 64; 79). A join t Orthodo x -Ca tholic documen t in 1982 also seems t o assert tha t the Chur ch is a polis, which is manif es t ed as a pr esen t r eality in the loc al chur ch (Join t In t erna ti- onal Commission, 1982; 2014, 57). While Y annar as is v er y e xplicit about the f act tha t the Chur ch is alr eady a polis e v en in the pr esen t ag e, Ser g ei Bulg ak o v is a little bit unclear about whe ther the Chur ch is alr eady a City of God or not. He indeed puts a s tr ong emphasis on the escha t ologic al aspect of the Chur ch as polis. In the Bride of the Lamb, he sees the Chur ch, the hea v enly Jerusalem , the City of God, as a futur e r eality a t the end of the w or ld (1 976 , 52 1). The City of God is not a par t of his t or y , but some thing tha t is me t a-his t or y . I am guessing tha t he means the City of God is fully r ealiz ed ‚a ft er ‘ (meta ) the his t or y of the w orld ends. Tha t the City of God is some thing escha t o- logic al is also assert ed b y Bulg ak o v in an essa y in his Two Cities, when he discuss - es the Russian in t ellig en tsia: »A cert ain un w orldliness, the escha t ologic al vision of the City of God, the c oming king dom of righ t eousness /... / mak e up the f amil - iar , in v ariable and dis tinctiv e char act eris tics of the Russian in t ellig en tsia.« (1999, 74) Her e he see ms t o sa y tha t the City of God is s till y e t t o c ome. Ho w e v er , in an article en titled „ On the Ques tion of the Apoc a t as t asis of the F allen Spirits “ , he sa y s 381 Emil Salim - Church Unity as Political Unity tha t the Chur ch as the City of God is alr eady pr esen t now: »The his t or y of the w o rl d , wh i ch i s al so th e h i s t o r y o f th e Ch u r ch , i s th e b u i l d i n g o f th e Ki n g d o m o f God, the City of God.« In this w ork, he iden tifies his t or y with t empor ality , which c oncerns both ‚ the pr esen t æon ‘ and e t ernity (1995, 28–30). Finally , some theologians t end t o emphasiz e the escha t ologic al aspect of the Chur ch as polis. F or ins t ance, in his r e flection on the Holy and Gr ea t Council of 2016, Me tr opolit an Am filohije Rado vić quot es R e v 21,2; 22-23, implying tha t the Chur ch is a Holy City , which will be manif es t ed a t the end of the w orld (2017, 43). In the same w a y , Nik olai Ber diae v not es tha t Khomiak o v does not belie v e tha t the Chur ch is the City no w , although K homiak o v be lie v e s tha t the Chur ch is the Com- ing City (1998, 335–336). In the r emainder of the article, I will c on tinue with the assumption tha t the Chur ch is alr eady a City of God e v en in the pr esen t ag e, although it is s till imper - f ect in man y w a y s. 3 In a sense, then, the Chur ch is ,alr eady , but not y e t ‘ the City of God. I will no w discuss the bene fits of seeing the Chur ch as a polis f or the dis - c our ses on chur ch unity . I will begin with a discussion of the c ouncils, the c ons ti- tution, and c onc or d. 3. Church Unity as Political Unity A simple de finition of a polis, which is also acce p t e d b y St. Basil, is tha t it is »an es t ablished c ommunity (sustēma) adminis t er ed acc or ding t o la w (nomon)« (1963, 302). Th er e ar e tw o elemen ts of a polis tha t ar e e xplicit in this de finition, viz., an or g aniz a tion of people and a la w . This w a y of under s t anding the polis is also pr es- en t in Aris t otle, who sa y s in the beginning of his Politics tha t »e v er y s t a t e (polin) is a c ommunity of some kind (koinōnian tina), and e v er y c ommunity is es t ablished with a vie w t o some g ood« (1252a1–2). 4 The politic al c ommunity mus t shar e a c ons titution in c ommon: the c ons titution is a ,f ello w ship ‘ (ē gar politeia koinōnia tis esti) (1260b40). Th e c ons titution, which describes the politic al offices and the t elos of a polis, in turn will de t ermine the r es t of the adminis tr a tiv e la w s f or the polis (Politics 4.1). Based on this de finition of the polis, politic al unity should be under s t ood in t erms of the unity of the c ommunity in acc or dance with the ac- cep t ed c ons titution. In the f ollo wing , I will fir s t discuss the import ance of c ouncils, c o n s titu tio n , an d c o n c o r d f o r p o l i tic al u n i ty . Aft er w ar d s, I wi l l d i scu ss th e i ssu e o f citiz enship in politic al unity . 3 In one of his book s, Fr ank Senn, a Luther an scholar , ar gues tha t the chur ch is a civitas: »The chur ch itself is t o r eplic a t e on earth the new Jerusalem tha t the Seer in his r ev ela tion sa w c oming down out of hea v en fr om God (R e v ela tion 21:10). Her e in the Apoc alyp se w e see a sect arian f aith tha t s t ands ag ains t the w orld and mo v es t o w ar d the mos t c a tholic model of Chris tianity—tha t of the polis of a w orld empir e whose Kyrios or Dominus is Chris t Jesus.« (2006, 139) 4 The En glis h tr ansla tion of Aris t otle’ s t e x ts in this paper is t ak en fr om Aris t otl e (1984). 382 Bogoslovni vestnik 82 (2022) • 2 3.1 Councils, Constitution, and Concord Hannah Ar endt ob ser v es tha t an ancien t polis is primarily not a ph y sic al space surr ounded b y w alls, but ins t ead an or g aniz a tion of people who act and speak t o- g e ther (1998, 198). T o liv e a politic al lif e embodies fr eedom, and e v er y thing mus t b e d eci d ed b y w o r d s an d p er su asi o n (1998, 26). T h i s i s a c o rr ect o b ser v a tio n o f the politic al lif e in ancien t Gr eece, wher e a polis or a city -s t a t e is ruled b y a special assembly of people, in the f orm of a c ouncil. The assembly w ould c onsis t of citi- z e ns who ar e fr e e and e qual in the ir politic al righ ts t o part ak e in de cision-making f or the city , including in pr oduc ing leg al and politic al documen ts. In Politics , Aris- t otle writ es tha t »ther e mus t be a body which c on v enes the supr eme authority in the s t a t e. In some places the y ar e c alled ‚pr obuli‘ (probouloi), bec ause the y hold pr evious deliber a tions, but in a democr acy mor e c ommonly ‚c ouncillor s ‘ (boulē ).« (1322b, 15–17) The R oman R epublic, a t leas t in the early da y s, c an also be imagined as a polis. In the R oman R epublic, the Sena t e is the cen t er of po w er , but it has less c ons titutional pow er than its Gr eek c ouncil c oun t erpart. The R oman Sena t e is functioning mor e as an advisor y assembly . Ther e ar e, ho w e v er , mor e f orms of the popular assembly in the R oman R epublic than in the ancien t Gr eek socie ty . The se R oman asse mblie s ar e the comitia curiata, centuriata, tributa, and the concilium plebis . Both in ancien t Gr eece and in R ome, it is the assemblies or c ouncils of citiz ens tha t ha v e the authority t o decide on leg al and politic al ma tt er s. This f act about the polis has a dir ect r ele v ance t o the Chur ch. If the Chur ch is a polis, then Chur ch ma tt er s mus t also be decided ultima t ely b y a c ouncil or an assembly . The v er y fir s t signific an t deliber a tiv e mee ting of Ch ris t ’ s apos tles hap - pened in Jerusa lem (Act 15), wher e the Ne w T es t amen t Chur ch beg an during the F eas t of P en t ec os t. The Jerusalem mee ting in Act 15 w ould be a pr eceden t f or the futur e c onciliar mee tings of the Chur ch as the City of God. The early Chur ch pr e f er s t o adop t the imag e of Gr eek ekklēsia instead of the Je wish qahal (Ho v orun 2015 , 4). This is simply a his t oric al f act. The similarity be- tw een the Gr eek c ouncil or the R oman sena t e and the Chur ch c ouncil is widely r ec ogniz ed. Cyril Hov orun also highligh ts the politic al na tur e of the Chur ch by agr eeing tha t »the c ouncil is not jus t an appendix t o the Chu r ch, but the Chur ch itse lf is a c ouncil« (2017, 82). He g oe s on t o ar g ue tha t the e ccle sial c onciliar pr o- cedur es ar e adap t ed fr om the R oman sena t e t o be a blueprin t f or the w ork s of the bishops, including the emphasis on the equal rights to speak and vote (isēgoria) of the c ouncil participan ts (2017, 84). Mor eo v er , Leo Donald Da vis men- tions tha t the c ollectiv e deliber a tions of the bishops f ollow the official R oman sena t orial f ormulæ of c on v oc a tion (1983, 23). Jus t as the unit y of the ancien t polis depends on the c oncilia r unity , the unity of the Chur ch as polis should be a c onciliar unity . John Me y endorff writ es tha t »wher e v er and whene v er ther e is disagr eemen t, the tr aditio n of the Chur ch r ec - ommends tha t a c onciliar pr ocedur e t ak e place« (1987, 126). When the bishop s mee t, th e y d el i b er a t e as eq u al s. As Bu l g ak o v sa y s, th er e c an n o t b e an y episcopus episcoporum or a super -bishop (1999, 124). 383 Emil Salim - Church Unity as Political Unity Furthermor e, jus t as the Gr eek c ouncils ar e r esponsible f or the legisla tion of the polis, the Chur ch c ouncils ar e r esponsible f or the c anons of the Chur ch. F or the Chur ch t o be unit ed, not only should the c ouncils be r ec ogniz ed as the supr eme authority f or deliber a tion, but also the c anons r esulting fr om those c ouncils should be obe y ed. Aris t otle’ s idea of politic al unity is use ful her e. In the polis, some peo- ple ar e ruler s and legisla t or s, and other s ar e the ruled. Both the ruler s and the ruled mus t be virtuous in their o wn c apacity (Deslaurier s 2013, 138–139). P olitic al unity c an obt ain only when the legisla t or s pr oduce e x cellen t legisla tion thr ough the c on - ciliar pr ocedur e, when the ruler s virtuously g o v ern the people in acc or dance with the law s, and the ruled willingly obey the law s. In the same w a y , unity in the Chur ch c an ob t ain only when the Chur ch c ouncils pr oduce gr ea t c anons tha t ar e obe y ed b y the Chur ch c ommunity under the rule of the bishop s. This under s t anding of Chur ch unity r ea ffirms the f act tha t the Chur ch is indeed a c anonic al c ommunity (Clap sis 2000, 117). Ho w one in t erpr e ts the c anon la w of the Chur ch is indeed a c omplic a t ed issue, but the r ecep tion of the c anons in the lif e of the Chur ch mus t a v oid the e x tr emes of leg alism and anar chism (Erick son 1991, 10–12). In the ancien t polis, obedience t o the la w is essen tial t o achie v e c onc or d among ci tiz en s ( Bakk e 2001, 119). C o n c o r d i s a n ecessar y el emen t f o r p o l i tic al u n i ty . In the Nicomachean Ethics, f or e x ample, Aris t otle sa y s tha t »friendship (hē philia) seems t oo t o ho ld [cities] (tas poleis ) t og e ther , and la w giv er s t o c ar e mor e f or it than f or jus tice; f or [c onc or d] (hē homonoia ) seems t o be some thing lik e friend - ship, and this the y aim a t mos t of all, and e xpel f action (tēn stasin ) as their w or s t enem y« (1155a, 22–26). Ag ain, la t er in the Nicomachean Ethics, Aris t otle sa y s tha t »a city is [in c onc or d] when men ha v e the same opinion about wha t is t o their i n t er es t, an d ch o o se th e same actio n s, an d d o wh a t th e y h a v e r esol v ed i n c o m- mon« (1167a, 25–28). Blessed Augus tine, t oo , in De Civitate Dei emphasiz es the import ance of c onc or d f or the unity of the city: »F or the r a tional and w ell-or der ed c onc or d of div er se sounds in harmonious v arie ty sug g es ts the c ompact unity of the w ell-or der ed city .« (17.14) 5 S i n ce th e v er y b egi n n i n g o f th e C h u r ch , ci vi l c o n fl i ct o r d i s sen s i o n i s a r easo n f or split or division. The fir s t Jerusalem c ouncil in Act 15,2 begins with a sharp disput e (staseōs) be tw een P aul and Barnabas and the party of the cir cumciser s about the ma tt er of cir cumcision of the Gen tile belie v er s. Canon 15 of Nicea I sa y s tha t in c ase ther e ar e disc or ds (tas staseis), the Canon mus t be obe y ed. Such obe- dience, in turn, will r esult in c onc or d. The import ance of c onc or d is a tt e s t e d in othe r docume n ts of the e arly chur ch, such as in „ Apos t olic Canon “ 34 (Hagiorit e and Ag apius 1957, 50): »But let not even such a one do anything without the advice and consent and approval of all. For thus will there be concord (homonia), and God will b e gl o ri fi ed th r o u gh th e L o r d i n Ho l y S p i ri t; th e F a th er , an d th e S o n ; an d the Holy Spirit.« 5 The tr ansl a tion is t ak en fr om Philip Scha ff (1977). 384 Bogoslovni vestnik 82 (2022) • 2 In the Life of Constantine, Eusebius describes how Cons t an tine ov er sees Nicea I, »Ther e w as no other w a y of r esolving import an t issues e x cept by s ynodal meetings; /... / [Cons t an tine] pr omot ed peace and c onc or d by assembling the pries ts of God in obedience t o the divine la w« (1.51). As K allis t os W ar e writ es, the aim of e v er y c ouncil is t o a tt ain a ‚c ommon mind‘ thr ough c ollectiv e discernmen t (2019, 23). The fir s t le tt er of Clemen t t o the Corin thians also emphasiz es the import ance of c onc or d (homonia) and peace t o s t a v e off sedition (stasin) (20; 30; 51; 60– 61). 1 Cle m 30, 3, f or e x ample , ask s the r eader s t o clothe the mse lv es in c onc or d and t o a v oid backbiting and slander . 6 One pr actic al c onsequence tha t c omes fr om the emphasis on c onc or d is the f act tha t the Chur ch member s as f ellow citiz ens mus t bec ome politic al friends with each other , which means tha t the y w ould sub scribe t o the ideal of the City of God f or a noble lif e, r ea ffirm the necessity and cen tr ality of the c onciliar f el - lo w ship, and obe y the c anons of the Chur ch as bes t as the y c an. Such a ttitudes and actions will r esult in c onc or d and peace. In this section, I ha v e sho wn tha t t aking the imag e of the Chu r ch as polis seri- ously c on tribut es t o the discussion of chur ch unity in tha t the r e is a s tr ong c on- firma tion of the need f or c onci liar unity , obedience t o the c anons, and c onc or d. I will no w discuss the issue of citiz enship in a polis. 3.2 Citizenship One oth er poss ible c on tributio n fr om under s t anding the Chu r ch as a polis f or the disc our ses on chur ch unity c omes fr om the issues of citiz enship and chur ch member ship. Aris t otle de fines citiz enship in his Politics (1275b, 17–21): »The conception of the citizen (politēs) no w begins t o clear up. He who has the pow er t o t ak e part in the deliber a tiv e (bouleutikēs) or judicial (kritikēs) adminis tr a tion of an y s t a t e is said by us t o be a citiz en of tha t state (tēs poleōs); and, speaking g ener ally , a s t a t e is a body of citiz ens suf - ficing f or the purposes of lif e.« Aris t otle also men tions tha t some times a polis will admit aliens as citiz ens if the law permits them t o be (1278a, 26–27). In his de finition of ,citiz en ‘ , Aris t otle empha - siz es the f act tha t citiz ens w ould pot en tially be able t o hold public or politic al office. The public offices or public r oles in ancien t Gr eece ar e c alled hai timai or ho- nour s. Those who ar e c ommitting dishonour or disgr ace (atimia) lose their pri- vileg es in public or politic al lif e. Aris t otle mak es the dis tinction be tw een citiz ens as f ollo w s: »Hence, as is e viden t, ther e ar e diff er en t kinds of citiz ens; and he is a citiz en in the fulles t sense who shar es in the honour s of the s t a t e. Compar e Homer ’ s w or ds »lik e some dishonour ed (atimēton) s tr ang er«; he who is e x cluded fr om the honour s of the s t a t e is no bett er than an alien (metoikos).« (1278a, 34–38) 6 See also W erner Jae g er ‘ s discussion of C lemen t (1961, 16–17). 385 Emil Salim - Church Unity as Political Unity Atimia should be a v oided t o s t a v e off penalty or e xile. In the ancien t polis, ati- mia is a de signa tion f or c ase s de se r v ing of outla wr y , such as e s t ablishing tyr ann y , o v erthr o wing the democr acy , or in t en tional homicide (F or sdyk e 2005, 10–11). If the Ch ur ch is a polis, then atimia w ould be some thing tha t needs t o be a v o- ided t o s t a v e off schism or e x c ommunic a tion. In the Scrip tur es, the w or d c an r e f er t o si ns, such as shame ful lus ts (R om 1,26), or t o a social disgr ace, such as when a man w e ar s long hair (1 Cor 11, 14). St. Chr y sos t om think s tha t ha ving illegitima t e childr en with sla v es or pr os titut es is an atimia (W e t 2015, 249). The c anons of the ecumenic al c ouncils do not speak much of atimia other than in Canon 6 of Cons t an tinopolit anum I (Hagiorit e and Ag apius 1957, 213): »But if anyone, scorning what has been decreed in the foregoing statements, should dare either to annoy the emperor’s ear or trouble courts of secular authorities or an ecumenical council to the affrontment (atimasas) of all the Bishop s of the diocese, le t no such per son be allo w ed t o pr esen t an y in f orma tion wha t e v er , bec ause of his ha ving thus r oundly insult ed the Canons and ecclesias tic al discipline.« Ne v erth el ess, th i s r ar e ap p ear an ce o f atimia i s v er y i n f o rma tiv e: d i sh o n o u r i s a ttribut ed t o those who w ould belittle the c anons, which in this c on t e x t c oncerns accusa tions ag ains t Orthodo x bishop s. The c anons emphasiz e the import ance of honour or office (timē ) r epea t edly , f or e x ample, in Nicea I (Canons 7‒8), Cons t an- tinopolit anum I (Canon 3), and Chalcedon (Canon 4). My pr oposal is tha t the unity of the Chur ch mus t be the unit y of its member s wh o h a v e th e h onou r (timē). Atimia wi l l u ndermi n e ch ur ch u ni ty . It i s v er y i n t e- r es ting tha t Y annar as, in his 2018 article on the hubris of aut ocephaly , uses the idea of atimia when t alking about the P a triar ch of Mosc o w with r eg ar ds t o the Episc opal Council of the Phanar . Y annar as think s tha t the P a triar ch »blackmails the ec onomic ally (or politic ally) Mosc o w -dependen t ‚prima t es ‘ t o f ollo w him in his ab s t aining . In e c cle sias tic al lang uag e , suc h be ha v iour is c har ac t e r iz e d as ‚ c he - ese ‘ , in c ommon languag e: ‚dishones ty ‘ (atimia)« [tr ansla t ed b y Dimitri Conomos] (Y annar as 2018). The issues tha t ar e a t hand her e ar e f ar fr om unc on tr o v er sial and it is not m y in t en tion t o off end the parties in v olv ed. Wha t is import an t her e is f or the Chur ch t o iden tif y which beha viour s ar e c onsider ed an atimia and wha t appr opria t e r esponses need t o be made t o those beha viour s. Wha t is in t er es ting about the idea of atimia is tha t it is not only about dishono- ur , but also about the depriv a tion of politic al office. The w or d timē can mean ho- nour or office. A citiz en with full politic al righ ts w ould be a citiz en with timē. How e- v er , one c an be a citiz en although a t the same time an atimos (without honour or office). This w ould be a c ase in which a citiz en is c ommitting a punishable mis t ak e or is being suspended in politic al activity or being e xiled. In the same w a y , one c an be a r esiden t alien or a me tic (metoikos) who is atimos. A me tic is not a sla v e but barr ed fr om politic al participa tion and holding pr operty (Nussbaum 1990, 419). If Chris tians ar e f ello w citiz ens in the City of God, then it is import an t t o under - 386 Bogoslovni vestnik 82 (2022) • 2 s t and who c an be citiz ens, wha t is c onsider ed atimia, and who ar e c onsider ed the me tics. In Orthodo x theology , the citiz ens of the City of God ar e those who ha v e r eceiv ed v alid bap tism and chrisma tion. It is pr obably sa f e t o sa y tha t non-Chri- s tians c an be c onsider ed me tics or r esiden t aliens. 7 Wha t about non-Orthodo x Chris tians? Ar e the y not f ello w citiz ens of the City of God? Some Orthodo x theologians do not belie v e tha t bap tisms of other chur ches c an be fully r ec ogniz ed as v alid. Some utiliz e the principle of the sacr amen t al ec o- nom y f or the baptisms of the R oman Ca tholics and the R e f ormed Pr ot es t an ts (Merr as 1998, 144). The bap tisms of non-Orthodo x chur ches ar e difficult f or the Orthodo x Chur ch t o accep t bec ause the sacr amen ts of bap tism, chrisma tion, and eu ch ari s t ar e u l tima t el y i n sep ar ab l e (Jo i n t Co mmi ssi o n f o r T h eo l o gi c al D i al o gu e be tw een the R oman Ca tholic Chur ch and the Orthodo x Chur ch1993, 65). Bulg ak o v under s t ands the pr oblem. T o him, ther e needs t o be a dis tinction be- tw een non-Chris tians and non -Orthodo x Chris tians. While no n-Chris tians pr oba - bly ar e depriv ed of the sacr amen ts and the lif e of gr ace, it is not en tir ely clear tha t non-Or thodo x Chr is tians ar e also on the same boa t as the non-Chr is tians (N ik o- lae v 200 7, 90). And then ther e ar e the Orien t al chur ches and Orthodo x chur ches tha t ar e non-c anonic al. Ho w should one vie w these gr oup s? Canon 95 of the Co - uncil of T rullo clearly mak es a dis tinction in the r ecep tion of diff er en t gr oup s of people. Some need t o be r ebap tiz ed, some need t o be bap tiz ed, some need t o be chrisma t ed only , and some only need t o r epudia t e their her e tic belie f s. The languag e of citiz enship in the City of God migh t be able t o pr o vide a ne w v oc abulary her e. Fr om the E as t ern Orthodo x poin t of view , E as t ern Orthodo x Chris tians ar e usually citiz ens with timē, unless someone is e x c ommunic a t ed. 8 I ar gue tha t it is r easonable t o think of those who ar e not E as t ern Orthodo x as analog ous t o passiv e citiz ens, i.e., citiz ens without timē. This w ould be true be- c ause one c annot hold an ecclesias tic al office as a deac on or a pries t in E as t ern Orthodo x Chur ch without being E as t ern Orthodo x. But this is true as w ell in R o- man Ca thol i ci sm. The v oc ab ul ar y of ,passi v e ci tiz ens ‘ c an i n f act be used b y other mainline Pr ot es t an t denomina tions. Isn’t it true tha t one nee ds t o be a Luther an t o be a pas t or in the Luther an chur ch? And isn’t it true tha t one mus t be a Dut ch R e f ormed of a cert ain denomina tion t o be a pas t or in tha t denomina tion? In thi s section , I ha v e ar gued tha t seei ng the Ch ur ch as a pol i s i s bene fici al i n under s t anding Chur ch unity . The r eason is tha t one c an tr y iden tif ying f orms of atimia and then a v oid them a t all c os ts. The languag e of citiz enship also migh t pr o vide a ne w v oc abular y t o under s t and ho w Orthodo x Chris tians r ela t e t o non- Orthodo x Chris tians. 7 An older Gr eek c ons titution r e f er s t o those who do not belie v e in Chris t as me tics, who c an’t be officer s but c an be soldier s (Arnakis 1998, 115). 8 Bernd W annen w e tsch r eminds us tha t a full citiz en of the Chur ch’ s polis c an s till be no mor e than a paroikos in the secular c ommunity (2004, 142). 387 Emil Salim - Church Unity as Political Unity 4. Possible Concerns One immedia t e c oncern about m y pr oposal t o t ak e the city me t aphor seriously migh t be about the c ompe ting claims of diff er en t Chris tian gr oup s t o be the true city of God, i.e., the true c a tholic chur ch. Ho w does the me t aphor of the city help the r ela tions be tw een Chris tian gr oup s not in c ommunion with each other , who each think tha t the y ar e the g enuine city of God? My ans w er t o this c oncern w ould be t o poin t out tha t the pr oblem of c ompe ting claims made b y diff er en t Chris tian gr oup s is pr esen t not only f or the me t aphor of the city of God, but also f or other me t aphor s, such as the body of Chris t. The Ca tholics belie v e tha t the y ar e the true body of Ch ris t, jus t as the c anonic al Orthodo x belie v e tha t the true body of Chri s t on l y e x t end s t o th e c anon i c al ju ri sdi ctions (Ji l l i ons 2009, 296–297). Gi v en these c ompe ting claims, the city me t aphor migh t in f act off er a politic al languag e b y whic h Chris tian gr oup s ma y in t er act. F or e x ample, the y need t o be c ourt eous t o one a not he r in ‚ diplom a c y ‘ (e . g ., dia log ue s a nd g ift ing of r e lic s a nd ic ons), ‚ ho- spit ality ‘ (e. g., papal visits and deleg a tions), and ‚ tr ade ‘ (e. g., e x chang e of g oods and ser vices f or litur gic al and leg al purposes). The sec ond possible c oncern migh t be tha t this me t aphor migh t not ha v e a norma tiv e f or ce . In other w or ds, one migh t ask ho w the me t aphor of the Chur ch as a polis tr ansla t es in t o a pr escrip tion tha t the Chur ch mus t be politic ally unit ed. T o r espond t o this c oncern, I w ould lik e t o quot e Jesus’ wise w or ds ag ains t the Pharisees, when he w as accused of c as ting out demons b y the po w er of Beelz e- bul, tha t a city (polis) divided ag ains t itself will not s t and (Ma tt 12,25). Although not his main poin t in the imme dia t e disc our se , Je sus is sa ying tha t unity is an e xi- s t en tial necessity and an ideal t o pur sue if a city w an ts t o flourish. If the Chur ch is indeed a polis, it is an e xis t en tial c oncern tha t the Chur ch mus t be politic ally unit ed. In other w or ds, the norma tivity emer g es fr om e xis t en tial needs t o sur viv e. The thir d concern might be about how t o det ermine which met aphor s on chur ch unity ar e mos t appr opria t e. The Scrip tur es depict the Chur ch not only as a city , but also as a human body , a household, and a t emple. The kind of unity in each of these me t aphor s is quit e diff er en t. A human body has mor e unity than a household, and a household has mor e unity than a polis. Which unity is mor e im- port an t? As a r esponse, this c oncern is actually not specific only f or those who se e the Chur c h as a polis, but also f or those w ho be lie v e tha t the Chur c h is de pic - t ed in man y w a y s in the Scrip tur es. I belie v e each me t aphor f or the Chur ch is use - ful in diff e r e n t w a y s. The m e t aphor of t he Chur c h as a polis is pr obably m os t use - ful when thinki ng about the Chur ch as a hier ar chic al or g aniz a tion with its c anon la w s. The me t aphor of the Chur ch as the body of Chris t, b y c omparison, migh t be mor e use ful when discussing the v arious gifts tha t Chris tians c an off er in their ministries together. Another c oncern migh t be tha t m y discussion of politic al unity is t oo ma t eria- lis tic, giv en the f act tha t the Chur ch is actually a spiritual or alt erna tiv e r eality , not a ph y sic al r eality . My ans w er t o this c oncern w ould be t o sa y tha t the utiliz a tion of politic al appar a tus in the lif e of the chur ch does not necessarily undermine the 388 Bogoslovni vestnik 82 (2022) • 2 spiritual na tur e of the Chur ch. In f act, jus t as litur gy mus t be embodied in the w or shiper s, the spiritual na tur e of the Chur ch is embodied in the politic al admi - nis tr a tion of the Chur ch. The las t c oncern migh t be tha t the imag e of the Chur ch as a polis is not r eally adding an y pr actic al or r eal-lif e c on tribution t o the discussion of chur ch unity . F or e x ample, wha t if people do not w an t t o obe y the c anons and c ons titutions? T o r espond t o this c oncern, m y pr oposal t o see the Chur ch as a polis is not primarily motiv a t ed b y the desir e t o giv e a pr actic al c on tribution, but ins t ead an a ffirma ti- on of wha t the Scrip tur es and the holy f a ther s ha v e pr esen t ed t o us, the t eaching of which does ha v e pr actic al r amific a tions. The f act tha t some people ar e not obedien t t o the politic al adminis tr a tion of the Chur ch simply show s the r eality tha t the Chur ch is s till not ideal. The same kind of c oncern is pr esen t f or other me t aphor s of the Chur ch as w ell. F or e x ample, the imag e of the Chur ch as the body of Chris t is subject t o the v er y same pr oblem of nonc ompliance and anar ch y of the diff e r e n t bodily par ts. Still, the ologians think tha t the r e ar e v alue s t o using the me t aphor of the body of Chris t f or the Chur ch. 5. Conclusion In this article, I ha v e ar gued tha t the Chur ch is a City of God as both a pr esen t and an escha t ologic al r eality . This idea is a tt es t ed in the Scrip tur es, in the writin- gs of the Chur ch f a ther s, and in c on t empor ar y Orthodo x disc our ses. T aking this politic al imag e of the Chur ch seriously dir ectly impacts the disc our ses on Chur ch unity a t leas t in tw o w a y s. Fir s t, jus t as a polis is unit ed b y its people and its la w s, one c an r ec on firm tha t Orthodo x unity is a unity in the ecumenic al c ouncils, c anons, and cr eeds. E ff orts t ow ar ds Chur ch unity should then aim f or a c ommon accept ance of essen tial Chur ch c ons titutions and c onciliar decisions. This is not a r eductiv e under s t anding of Chur ch unity , bec ause it c an r ec ogniz e other kinds of unity such as litur gic al unity (R ommen 2017, 75–76; V uk ašino vić 2013, 255). Sec ond, jus t as a polis has diff er en t kinds of r esiden ts (e. g., activ e citiz ens, pas - siv e citiz e ns, and alie ns), the Chur ch qua polis c an be se e n as a city with diff e r e n t kinds of membe r s. In v oking the idea of citiz enship w ould pr o vide a ne w v oc abu - lar y t o e xplain the r ela tions be tw een Orthodo x Chris tians, Orthodo x Chris tians who ar e not in c ommunion with each other , and non-Orthodo x Chris tians. Mor e specific ally , the idea of ‚passiv e citiz ens ‘ c an be used t o r e f er t o other Chris tian gr oup s. This s tr a t egy a v oids c a t eg orizing other Chris tians as unbelie v er s (or , in politic al t e r ms, as me tics or alie ns), and e nc our ag e s discussions on the ne ce ssar y c onditions f or ha ving timē (hon our or ecclesias tic al office) f or purposes of w ork - ing t o w ar ds Chur ch unity . 389 Emil Salim - Church Unity as Political Unity References Arendt, Hannah. 1 9 9 8 . 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