By St. Justin Popovich
Fr. Justin Popovich, was a renowned Serbian theologian. A patristic scholar, poet and true philosopher, who had command of several languages, he devoted his many talents to defending the Faith against ecumenism-for which he was called “the conscience of the Serbian Church”-and unmasking the true face of humanism as a regression to ancient paganism. As an antidote he vigorously preached the eternal truth of Christ the God-man. Appropriately, this “holy messenger of glad tidings” was born and died on the Feast of Annunciation.
It is difficult, very difficult, for infinite and eternal life to enter the narrow human soul and the even narrower human body. The imprisoned inhabitants of earth stand with suspicion before everything that is beyond here. Imprisoned in time and place, they cannot bear-whether on account of atavism or inertia-anything beyond time, anything beyond space to enter into them, anything eternal. They regard such an invasion as an attack, and they respond with war. Furthermore, given the fact that the “rust” of time corrupts man, he does not like the intervention of eternity in his life and he adapts to it with difficulty. He often regards this intervention as an act of violence, an unforgivable audacity. At times he becomes a harsh rebel against eternity, because he sees that in the face of it he is insignificant, while at other times he lashes out against it in vehement hatred because he views it through a very human, very earthly, inner-worldly prism. Submerged with the body in matter, tied by the force of weight in time and space, his spirit withdrawn from eternity, the worldly man abhors the difficult excursions towards the beyond and the eternal. The chasm between time and eternity is for him unbridgeable, because he lacks the necessary ability and strength to step over it. Besieged from all sides by death, man mocks those who tell him: “Man is immortal and eternal.” Immortal as regards what? His mortal body? Eternal as regards what? His feeble spirit?
For man to be immortal, he must feel himself immortal in the center of his self-awareness. To be eternal, he must recognize himself as eternal in the center of his self-consciousness. Without this, both immortality and eternity are for him conditions imposed from outside. And if man once had this sense of immortality and the recognition of eternity, this occurred so long ago, that already it has atrophied under the weight of death. And truly, it has atrophied: this is what the whole mysterious structure of human existence tells us. Our whole problem lies in how to rekindle that quenched feeling, how to resurrect that atrophied recognition. People cannot do it, neither can the transcendent gods of philosophy. Only God can do this, He Who incarnated His immortal Self in the human self-awareness and His eternal Self in human self-consciousness. Christ did precisely this when He became incarnate and became God-Man. Only in Christ, and in Christ alone, did man feel himself immortal and recognize himself as eternal. Through His Person, the God-man Christ bridged the chasm between time and eternity and reinstated the relations between them. For this reason only that person truly feels himself immortal and truly knows himself to be eternal who organically unites himself with the God-man Christ, with His Body, the Church. Hence, for man and humanity, Christ became the unique crossing and passage from time to eternity. For this reason, in the Church, the Orthodox Church, the God-man Christ became and remained the unique way and the unique guide from time to eternity, from the self-awareness of mortality to the self-awareness of immortality, from the self-knowledge of finitude to the self-consciousness of eternity and the unextended.
The eternal living personality of the God-man Christ is precisely the Church. The Church is always the personality, and furthermore the theanthropic personality, the theanthropic spirit and body. The definition of the Church, the life of the Church, its purpose, its spirit, its program, its methods-all have been given in that wondrous Person of the God-man Christ. Therefore, the mission of the Church is organically and personally to unite all its faithful with the Person of Christ; to make their self-awareness Christ-awareness and their self-knowledge (self-consciousness) Christ-knowledge (Christ-consciousness); for their life to become life in Christ and through Christ; so that not they themselves live in themselves but Christ lives in them (Gal. 2:20). The mission of the Church is to secure for her members immortality and eternity, making them
partakers of the Divine nature (II Peter 1:4).
The mission of the Church is furthermore to create in each member the conviction that the normal condition of the human personality is comprised of immortality and eternity and not temporality and mortality, and that man is a sojourner who through mortality and temporality journeys towards immortality and eternity.
The Church is the theanthropic eternity incarnated in the boundaries of time and space. It is in this world, but it is not of this world (John 18:36). It is in this world to elevate this world to the world above, from which she herself came. The Church is ecumenical, catholic, theanthropic, eternal, and for this reason it entails a blasphemy, an unforgivable blasphemy against Christ and the Holy Spirit to make the Church a national institution (institutio), to narrow her to the small, finite, and temporal purposes and methods of a nation. Its purpose is supra-national, ecumenical, panhuman: to unite in Christ all people, completely, regardless of nationality or race or social stratum.
There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female, for ye are all one in Christ Jesus (Gal. 3:28),
Christ is all, and in all (Col. 3:11).
The methods of this panhuman-theanthropic union of all people in Christ have been given by the Church in her holy Mysteries and in her theanthropic words (asceses, virtues). And truly, the Mystery of Divine Eucharist composes and defines and comprises the method of Christ and the means for uniting all people: through this Mystery man is organically united with Christ and with all faithful. Through the personal exercise of the theanthropic virtues-faith, prayer, fasting, love, meekness, and utter compassion and charity-man makes himself firm in this union, he preserves himself in this holiness, he himself lives Christ as the unity of his personality and as the essence of his unity with the other members of the holy Body of Christ, the Church.
The Church is the personality of the God-man Christ, a theanthropic organism, not a human organization. The Church is indivisible, just like the person of the God-man, just like the body of the God-man. Therefore, it is a fundamental mistake for the indivisible theanthropic organism of the Church to be divided into small ethnic organizations. In their journey through history many local Churches limited themselves to ethnicism, to ethnic purpos es and methods… The Church would adapt to the people, whereas the norm is the opposite: the people should adapt to the Church. Our own Church often made this mistake. But we know that these were “tares” of our ecclesiastical life, “tares” which the Lord does not uproot, but which He leaves to grow together with the wheat until the harvest (Matt. 13:25-28). But our knowledge of this goes for nothing if it is not transformed into prayer that Christ preserve us from becoming sowers and cultivators of such tares.
It is the twelfth hour, it is time for our ecclesiastical representatives to cease being exclusively slaves of ethnicism, and to become hierarchs and priests of the One, Holy, Catholic and Apostolic Church. The mission of the Church which is given by Christ and realized by the Holy Fathers is: for the awareness and realization to be planted and cultivated in the soul of our people that each member of the Orthodox Church is a catholic person, an eternal and theanthropic person, that he belongs to Christ and for this reason is a brother of all human beings, and a servant of all men and creatures. This is the purpose of the Church given by Christ. Every other purpose is not of Christ but of the antichrist. For our local Church to be the Church of Christ, the catholic Church, she must constantly realize this purpose in our people. By what means can she realize this theanthropic purpose? Once again, the means are none other than the theanthropic ones, because the theanthropic purpose can be realized only through theanthropic means, never with human means or any other whatsoever. On this point the Church differs essentially from everything human and earthly.
Part Two will be published tomorrow