by Andrey Shishkov | български | ქართული | ελληνικά | Română | Српски

Speaking about human rights in Orthodoxy, we must clearly understand why we need this discourse and how it will influence theology and religious consciousness. In my opinion, it has two primary purposes: protection of the weak and inclusion. Today, the debate about human rights increasingly affects Orthodox political theology and anthropology but does not affect ecclesiology. Clerical power structures colonized the Orthodox ecclesiological consciousness and control the vision of ​​the church norm, church structure, and the church’s boundaries. Incorporation into the church rests in the hands of a privileged group and depends on that group’s arbitrary power, which impedes the development of inclusion.

Clericocentricity is a distinctive feature of most ecclesiologies. Through them, the rest of the church views clerics as a chosen part of the church people, whose priesthood gives them advantages not only of a practical nature but also, in some interpretations, of an ontological nature (ordination changes the nature of a person). Ecclesiologies describe the church so that clerical structures inevitably become their focal points and replace the church’s image. When we talk about the church in everyday life, we immediately imagine a clergyman, worship, or church building. These ecclesiologies contain the message that if a person belongs to the right jurisdiction, participates rightly in the right style of worship and sacraments, follows the right practices, and correlates his faith with Orthodoxy—the content of which is also controlled by the clerics—then he will be saved. Such ecclesiological concepts as schism, heresy, Eucharistic communion, etc., become instruments of power control. Even the place of women in the church is discussed mainly in a clerical manner as the topic of female priesthood.