Alexander Schmemann

3. The Age Of The Ecumenical Councils (50 pages)

From Schmemann's A History of the Orthodox Church

Page 24

“The well-being of the Church is the defense of the empire” — in these words of Justinian lies the key to his whole theory. He accepts wholly the distinction between imperial and spiritual authority, and regards the latter as the bearer of the truth, with which it is the first duty of the state to be in harmony. He understands that “empire” and “priesthood” have distinct tasks. But all this — the distinction between them, the truth, and their distinct assignments — all exist essentially for the well-being and strengthening and blessing of the empire, the ultimate and absolute value.

It is characteristic that even Justinian’s love for monasticism, which he proved by founding dozens of monasteries throughout the empire — a monasticism which apparently repudiated the religious absolutism of the empire by the very fact of its existence — had for him precisely the same source of inspiration. “If these pure hands and these consecrated souls will pray for the Empire, its armies will be stronger, the well-being of the state will be greater, fertility and trade will flourish, due to God’s undoubted favor.” Even those whose only purpose was to bear witness “that the image of this world passes,” and that we may use it only “as if not using it,” were included in this ancient utilitarian conception of religion and became, in the emperor’s regard, a source of material (not even spiritual!) well-being for the empire.

In Justinian’s synthesis the Church appears to dissolve, and the awareness that it is radically alien to the world and the empire disappears once and for all from state thinking. The first chapter in the history of the Christian world ends with the victorious return of pagan absolutism.

 

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