on of the things that bothers me coming from a protestant background in the the Catholic/Orthodox churchs don't seem to think they can ever do any wrong or need any corretion.
That’s simply false. Ask any Orthodox member on this forum, Eastern or Oriental Orthodox, and they will admit historical heresies the church has had to deal with and current issues it faces, for example, my Orthodox friends
@dzheremi @prodromos @Lukaris @HTacianas and others.
Firstly, most of the heresies that affected the early church occurred in the eastern church, whose bishops primarily spoke Greek and Classical Syriac. These heresies included Arianism, which originated with the corrupt heretical bishop Paul of Samosata in the 3rd century and then became a major heresy due to the efforts of the rebellious Alexandrian priest Arius, who continued to preach despite having been deposed by Pope Alexander of Alexandria, and his backers such as Eusebius of Nicomedia, who conspired behind the scenes to have the Imperial government in Constantinople overrule the decision made at the Council of Nicaea, which resulted in St. Athanasius, who had worked to secure an anathema against Arius at that council and to establish consensus for the initial version of the Nicene Creed, being sent into exile for most of the time he was Pope of Alexandria after succeeding St. Alexander.
In addition, during most of the fourth century, when the Empire was under the control of Arian heretics, several other heresies appeared in the Eastern church, most notably Macedonianism, which denied the personhood of the Holy Spirit, and Apollinarianism, a Chiliast sect which also believed that Jesus Christ had a divine soul in a human body, which is in error (Christ our true God is fully human and fully divine).
Then in the fifth century we had to deal with Donatism, Pelagianism, Nestorianism and Eutychianism, and in the Sixth and Seventh Centuries, Mongergism and Monothelitism, and in the Eighth and Ninth centuries, Iconoclasm. Many of these heresies, such as Monothelitism and Iconoclasm, had Imperial support, and indeed the Oriental Orthodox broke communion with the Eastern Orthodox due to the brutal persecution they were subjected to by Emperor Justinian (especially the Greek and Syriac Oriental Orthodox of Antioch).
There are a number of current issues in the Orthodox church, including canonical irregularities concerning the Ecumenical Patriarchate and the Orthodox Church in Ukraine (which represents an incursion onto the canonical territory of the Ukrainian Orthodox Church, which had been an autonomous church under the Moscow Patriarchate but which declared its independence, which is another canonical complexity), and also a break in communion between the Antiochian Orthodox Church, the Greek Orthodox Church of Jerusalem, and the Ecumenical Patriarchate, over the opening of a Jerusalem Patriarchate church in Qatar, which Antioch regards as its canonical territory, and the Ecumenical Patriarch refusing to act on an appeal made to them by Antioch under Canon 28 of the Council of Chalcedon.
We then have the issue of disunity in the churches of the diaspora, which is further exacerbated by the fact that the Orthodox Church in America, which was granted full independence by the Moscow Patriarchate in 1970, is not recognized by the Ecumenical Patriarchate of Constantinople, which is responsible for all Greek Orthodox churches except those in the Holy Land (under the Patriarch of Jerusalem) or Egypt and Africa (under the Pope and Patriarch of Alexandria and All Africa), or those parts of Greece liberated in the Greek War of Independence in 1821, which are part of the Church of Greece, but not those portions which became Greek territory in the 1870s and after WWI, including Crete and several other Greek islands such as Lesbos, and also Thessaloniki, which is noteworthy because that church is one St. Paul wrote two epistles to, and which still survives, unlike the churches of Ephesus, Laodicea and several others mentioned in the New Testament, which had the misfortune of winding up in Turkey, where due to genocides and ethnic cleansing only a small number of Greeks remain in the Phanar neighborhood of Istanbul, where the Ecumenical Patriarchate is based. And there are other problems as well.
And the Ecumenical Patriarchate and Moscow Patriarchate have not been the only sources of controversy. ROCOR, the autonomous Russian Orthodox Church Outside Russia, argues that it has a mandate to operate in any countries where there exists a diaspora of Russians, Ukrainians and Belarussians (ROCOR has a large Ukrainian membership and until the summer of 22, its presiding bishop, Metropolitan Hilarion Kapral, was a Canadian of Ukrainian ethnicity, who died of cancer sadly; he was much loved by ROCOR parishioners, who tend to be quite loyal. So among those who desire unity among the different churches in each region, ROCOR also poses a challenge, since ROCOR and its parishioners are highly loyal to it, because of its traditional approach to liturgy and to theology, as ROCOR, along with the Serbian Orthodox Church and the Georgian Orthodox Church, are arguably the three most conservative Orthodox churches with an international presence, and the people of these churches aren’t keen on the idea of winding up under a jurisdiction perceived as being more liberal, such as the Orthodox Church in America or the Ecumenical Patriarchate (which has some of the most conservative Orthodox monasteries, including the famous monasteries on Mount Athos in Greece, which is an autonomous self-governing monastic territory which one must obtain a visa from the Ecumenical Patriarchate to enter (but not fully sovereign like the Vatican or even semi-sovereign like the Sovereign Military Order of the Knights of Malta), and those established by Elder Ephraim, memory eternal, in the US, but also some of the most liberal parishes, particularly in the Church of Finland, a semi-autonomous church supervised by the Ecumenical Patriarchate.
All of these various issues combined to cause the Great and Holy Council held in 2016 after nearly 50 years of planning to fail to accomplish any of its primary objectives, which were originally to address such important questions as how to facilitate reconciliation with the Oriental Orthodox, the implementation of some canonically regular system of non-overlapping jurisdiction among the different Eastern Orthodox churches in the diaspora, a standard approach to the reception of converts and the approach to be taken to marriages between the Orthodox and non-orthodox Christians, and so on.
There are also several schismatic Old Calendarist churches which I have spoken of previously; their initial objection was to the change to the Revised Julian Calendar by several Orthodox churches (but a minority of the total Orthodox population) in 1921, but has since extended to include ecumenism and ecumenical dialogue, which they regard as the greatest of heresies. However, the Old Calendarists are highly factional, with there being several jurisdictions, and I have had unpleasant encounters with several Old Calendarists, which could be a coincidence, but it contrasts with the loving interactions I have had with clergy from the canonical churches, called “World Orthodox” by the Old Calendarists.
The Oriental Orthodox are also not immune from problems, in particular, a nasty schism among the Orthodox Christians of India, between those who wish to be a part of the Syriac Orthodox Church of Antioch, and those who wish to be a part of the entirely Indian Malankara Orthodox Syrian Church, and finally, there being a sort of neutral group that is in communion with another church that is part of the Anglican Communion, the Malankara Independent Syrian Church.
There is indeed a joke among Orthodox Christians that we don’t believe in organized religion, given how chaotic everything is. The Eastern Orthodox communion and the Oriental Orthodox communion, which are separate but very similar denominations, are both extremely ancient, extremely complicated and extremely diverse churches which are closely related to the cultures of those countries whose populations are at present predominantly Orthodox, or were in the past (such as Egypt, Syria and Mesopotamia, which were predominantly Orthodox before the rise of Islam and its rapid military expansion in the seventh and eighth centuries under the Ummayid Caliphate). That being said, all of the Orthodox churches, Eastern and Oriental, understand the need for evangelism, and most of them are active to varying extents, with several making major efforts to include Western Christians, which have included the creation of Western Rite Vicarates in the Antiochian Orthodox Church and ROCOR, the former of which worships in a manner similar to traditional Catholic and traditional Anglican worship, and the latter of which operates using a reconstruction of what Western Christian worship is believed to have been like in the English speaking world in the Anglo-Saxon period, before the Norman conquest, and also according to the ancient Gallican Rite in France and other historic forms which have fallen into disuse.
What unites Orthodox Christians however is our belief in the Early Church and the correctness of its decisions, and this also forms common ground with the Roman Catholics, and also with the Lutherans, Anglicans, traditional liturgical Methodists and Wesleyans (like the Epworth Chapel on the Green in Boise, Idaho), some Calvinists (particularly those that might identify as Reformed Catholic or Scoto-Catholic; the Reformed Episcopal Church comes to mind as well as some of the high church Congregationalist parishes of the late 19th and early 20th century, most of which are gone, but there is still Park Street Church in Boston, also it is worth noting that the phrase
consensus patrum, used to refer to a consensus of the Early Church Fathers, is of Calvinist origin. Our friend
@hedrick is particularly knowledgeable concerning Calvinist Patristics. And concerning Anglican and Lutheran commitment to the tradition of the early church, our friends
@Shane R ,
@ViaCrucis and
@MarkRohfrietsch are particularly knowledgeable.
And each of the traditional churches has its own problems similar to those being experienced by the Orthodox at the moment, for example, among Anglicans there is the issue of rampant liberal theologians having become dominant in several Anglican churches including the Episcopal Church USA, the Scottish Episcopal Church, the Church of Ireland, the Church of South Africa, and the Church of New Zealand, and the friction this is causing with the very traditional churches of the Global South and Gafcon, and among Lutherans there is the problem of the extreme liberalism of ELCA and the national churches in Europe, some of which have also merged with Calvinist churches or become crypto-Calvinist. And this is also why the LCMS, LCC and certain other Lutheran jurisdictions dedicated to what is called Lutheran Orthodoxy and also Evangelical Catholicism are not in communion with all of the other traditional confessional Lutheran churches, most notably WELS, which has somewhat of a less sacramental approach than LCMS.
So each denomiation is struggling with various obstacles, but the churches I mentioned each have a great love for the early church, and also believe that they are correctly interpreting it, which is why they are not all in full communion, since many of them adhere to a visible church ecclesiology based on apostolic succession, which I think is a supportable position. I myself am only comfortable with it and a few other ecclesiologies all of which are centered around the Eucharist. Where I might be regarded by some as slightly out of alignment with normative Orthodox Christianity is that I am an extreme supporter of ecumenical reconciliation, although I do believe the Orthodox Churches have the most complete and accurate reception of the doctrines of the early church, however, I have encountered Anglicans whose beliefs are so close to ours as to be indistinguishable, and likewise Lutherans and certain other Christians. Essentially, if one embraces the Nicene Creed, the Athanasian creed (preferrably without the filioque in both cases), the Apostle’s Creed, and certain other vital doctrines, such as the Real Presence of Christ in the Eucharist, and rejects the heresies of Iconoclasm and Nestorianism, I find this satisfactory. And the reason for this is because the Orthodox Church dealt with all of these heresies, most of which happened to it, originating in several cases in the Patriarchate of Constantinople, which had some of the best and worst Patriarchs (among the best were St. Gregory Nazianzus and St. John Chrysostom, and among the worst were Nestorius and some of the Monothelite and Iconoclast Patriarchs).
Lastly it should be noted that the laity in the Eastern and Oriental Orthodox churches do have the power to override the decisions of what would be an ecumenical council. This happened most notably in the 1430s, when the laity refused to accept the Council of Florence, under which the Eastern Orthodox Church was to have been integrated into the Roman Catholic Church and in return, the Byzantine Empire would receive military assistance from Western Europe to protect it from the Turks. The laity of the Byzantine Empire made the courageous decision to submit to the tyranny of the Turks rather than compromise their faith. What I admire most about the Orthodox Church is its refusal to compromise even on matters that might seem trivial, to the point where if one makes a minor change to the liturgy and forces it on the church, it could cause a schism. This provides an assurance that correct doctrine will be preserved, since a correct liturgy will be preserved, and since the liturgy defines how we pray, and since how we pray defines our beliefs, under the principle of lex orandi, lex credendi, this provides a high assurance that whatever the Eastern or Oriental Orthodox believe on a subject is likely to be accurate. And these beliefs, with only a few exceptions, align with those of the high church Anglo Catholic movement in Anglicanism, and the Evangelical Catholic / Lutheran Orthodoxy movement in Lutheranism, and equivalent movements among the Methodists and the more liturgical Reformed Christians, specifically those who reject the Neo-Orthodoxy of Karl Barth and other concepts like Semper Reformanda. Although Calvinism does have a bit of a problem despite its investment in Patristics, and that is even where it has rejected the iconoclasm of John Calvin, it still tends to be Monergistic, and monergism contradicts the Orthodox faith (except the minority of people who claim to be Orthodox but embrace Universalism, like Dr. David Bentley Hart, who would have been anathematized except apparently he is not taken sufficiently seriously in this regard, and I do think the best approach is probably for the bishops to simply make clear the Orthodox doctrine in their preaching without anathematizing someone like DBH, unless he poses more of a threat, since there is some utility posed by the Universalist concept, although on the other hand, some of his other beliefs are worrisome, but he has largely kept quiet about them.
At any rate, I reject your view about the Biblical importance of Israel, based on the established views of the Eastern Orthodox Church and the Oriental Orthodox church and also the Roman Catholic, Continuing Anglican and confessional Lutheran churches, and the other traditional liturgical churches I love so much.
And concerning the origin of Islam because it is contrary both to the established history of the Middle East, in that Islam is probably not even related to Ishmael, despite their claims to the contrary, but rather is the result of a synthesis of a heretical form of Christianity, such as Arianism or Syrian Gnosticism, that Muhammed encountered before he became a prophet, when he was a merchant, and Meccan paganism, and also what appears to be demonic possession in his case. And I don’t see what any of this has to do with Revelations 9 and Christians disobeying God, since I can assure you the Orthodox, Roman Catholics, Lutherans, Anglicans and other traditional churches I have mentioned are not disobeying him. We might have problems with our internal administration, as I outlined in my opening paragraph, but so do all denominations, except for cults - I am suspicious of any denomination that lacks church politics as this points to cult-like authoritarian leadership. But what we aren’t doing is ignoring the Pauline epistles concerning the authority of the Law, or accepting novel and unproven doctrines, or performing gay marriage, or supporting abortion, or otherwise engaging in practices that directly contradict the New Testament. And to maintain the purity of our faith, all of these churches have paid in blood at the hands of Islam and Communism, which are the two primary enemies of Christianity. And unfortunately Israel is not helping the situation; Israel has the power to protect the Christians of the Middle East but instead they tend to regard them at best with disdain and at worst with suspicion and in some cases, such as the invasion in Lebanon in 2006, a country with a Christian President, mandated by the Lebanese constitution, with open hostility.