Previously parts I and II, combined:
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“Publicity is justly commended as a remedy for social and industrial diseases. Sunlight is said to be the best of disinfectants; electric light the best policeman.”
U.S. Supreme Court Justice Louis Brandeis
President Lyndon Johnson signed the Freedom of Information Act into law in 1967. Since that time it has fulfilled it’s purpose of letting private citizens pull back the curtains and raise the blinds to shine the light of day on the workings of government.
The Internet let’s us do the same in regard to private businesses and associations. Some have responded better than others to this new, and involuntary, openness. It is understandably awkward when you have been used to doing things in privileged privacy, and suddenly find that you have an uninvited audience that can’t be told- won’t be told- to go away.
The Church is one of those institutions most used to conducting its governance in private. I’d like to think that 99%- or 99.9%- of the time that works just fine, that the trust and confidence placed in the clergy by the laity is well-earned, fully deserved and justified. But all humans are fallen and subject to temptation and sin, and on the occasions when we yield to the temptation, sunlight is the prescribed remedy.
In the Church, this is usually accomplished through the sacrament of confession. In the early days of the Church, confession was actually made to the entire congregation, but that was when the churches were for the most part small groups of the faithful, well-known to each other, joined in persecution and martyrdom, who had entrusted their lives to each other. Only later, when Christianity had been legalized and the churches became filled with more casual acquaintances and visitors, was a concession made for giving confession to a priest privately. Clergy make their confessions to other clergy as well.
Nevertheless, Satan is persistent and wily, and gains a foothold from time to time. How many times have found ourselves, instead of confessing a sin, persuading ourselves that it wasn’t really a sin? No need to confess what isn’t a sin, right? Instead of being “nipped in the bud”, the sin is watered, nurtured, cared for. And sin grows in the dark.
The effects of sin are bad enough on a personal level, but they never remain on a personal level- they radiate outward and poison every relationship in our lives; family, work, social, church. And if you have a supervisory, administrative, or executive leadership position within an organization, the effects of sin increase the higher your level of responsibility is within the organization.
OK, so sin and scandal in any human institution is nothing new. What is new is the inescapable publicity of the Internet. Dirt that used to be “swept under the rug”, skeletons that used to be kept in the closet … now the rugs have been rolled back and the closet doors are gone. Sites like “Orthodox Christians for Accountability” make it clear that the rugs and doors won’t be coming back- they are gone for good.
And I do believe that, over all, it is for the good, but it has been difficult for some people to adapt to the new environment. Embarrassment, anger and denial seem to be common first reactions, followed by attempts to shame people who would notice and be concerned about the controversies.
Partly in response to the web site mentioned above, the Antiochian Archdiocese put up it’s own site called “The Antiochian”, sub-titled “The Voice of Truth and Unity”.
[CORRECTION: Fr. Andrew informs me that "The Antiochian" is not in fact an official publication of the Archdiocese- I had made that assumption based solely on it's fervently pro-Metropolitan Phillip tone]
Readers are invited to “contribute in a creative manner to the theological, pastoral, and ecclesiastical discussion…”, and promises that their “free, responsible, and well-mannered opinions and concerns count”. Unfortunately, when confronted with posts by those skeptical of Metropolitan Phillip, the responses of the site administrator and other +Phillip partisans have not been a witness of Christian love and charity either. “Are you hallucinating?” is probably one of the milder replies, degenerating down from there- from “You should be ashamed!” to “You should be excommunicated!”. The good, the bad and the ugly are all out there on public display.
When the current flap in the Antiochian Archdiocese first came to light, our clergy responded by assuring us that it was nothing, really, or at least nothing about which we needed to be concerned. “Move along folks, move along, nothing to see here!” It was all much ado about little, they said, just an inconsequential modification of the organizational chart. And anyhow, whatever questions there were to be settled would be settled by those several echelons above us. Since then, the affair seems to have ramped up several stages of seriousness.
Now the truth is, if I were asked how this internecine conflict among the bishops affects me, I’d have to admit- “Not at all”. What action can I take to affect it’s outcome? None at all- except to pray for the bishops, and for the guidance of the Holy Spirit in the affairs of the Church, which is nothing more or less than what I should be doing daily anyways. We live in a scandal-obsessed culture, and are surrounded by, immersed in, a soul-suffocating flood of distractions that constantly tempt us away from the only thing we actually need to be concerned with… our relationship with God.
And yet nothing gets my hackles up as much as the condescending attitude expressed in the verse
“Be sweet, young maid, and let who can be clever”.
Or being told, in essence, that my only responsibilities as a layperson are to “pray, pay and obey”, as they used to say about pre-Vatican II Catholics.
What then? Beyond my basic duty to pray, perhaps it is simply to be fully informed, without succumbing to outrage or other partisan passions; to be informed and knowledgeable about the organizational health of my Church; to bear witness, giving “honor to whom honor is due”; to let them know we know.