Keywords: Apostles, Church, hesychasm, East, West, Roma, papal primacy
Abstract:
The Orthodox faith was revered not because it was the faith of the Church of Rome, but because it was the living, apostolic faith. If Rome is „upon the housetop”, and the Reform is „in the field”, then the Orthodoxy is “in the house” (cf. Luke 17, 31). Primacy cannot be “satisfied with the goodness of the house of the Lord” (Psalms 64, 5), i.e., “of the Father”. Therefore, Christ’s calling is not for the “coming down of he upon a housetop”, nor for the “returning of he who is in the field”, but to discover the “goodness of the house of the God”, those “of the Father” in Christ. The root of the Apostolic Tree, the source for the sap of faith for the Stem and Crown of the Apostolic Tree. The temporary Western Hesychasm did not meant a “glorification” of the Orthodox Church, but the discovery of the “goodness of the house of the God” of the Apostolic Church; this discovery did not mean a surfacing from the juridical corset of the gift of the grace imposed by the primacy, neither a confrontation with the primate of Rome, but an exit by self-betrayal to the Apostolic gift of Grace, which cannot be translated to rights. Simon-Peter was saved by Christ, Who walked the storm-troubled sea as if on land and returned to the ship of the Church of the Holy Apostles. But the Saviour saw its “thrust” as “little faith” (Matthew 14, 30-31), that risked sinking in the waves. The following of Christ is done not by „thrust”, but through “self-emptying”, through the Light underneath the Cross. For on earth “the wisdom of God is a mystery, even the hidden wisdom” (1 Corinthians 2, 7), but this wisdom is the “strength” of the Light underneath the cross in the world, “hidden” for the world above (Matthew 11, 25-26) due to its pride.
Pages: 41-75