by Fr. George Morelli
Originally published in July 2006
Does any one need any more evidence that brokenness exists in the world? We see it everywhere: in business, government, education; even in churches, synagogues, and mosques. Brokenness also exists among individuals called to noble conduct: judges, lawmakers, law enforcement officials, medical practitioners, military leaders, religious personages, teachers and more. No level of society or occupation is exempt.
What is brokenness? Where does it come from? Brokenness is the term that describes the fundamental disorder that exists in creation that affects a person's relationships and creative activity. We experience it inwardly in a way that St. Paul described as that pull between right and wrong where we know what is good but choose the opposite. Outwardly it is expressed by the scandals of greed, sexual abuse, and other crimes that seem ever more prevalent year by year.
Where does brokenness come from? The Church tells us to look to Scripture, particularly the narrative of creation in the book of Genesis. The source of brokenness does not begin with Adam and Eve, or even with God speaking the world into existence. Rather, brokenness has its source in another creature of God: the angel who at one time was chief of the angelic hosts - Satan and his cohorts.
One does not need to believe in a personal God to hold to this precept. Human beings are constituted toward order, and function with a presumption of an ordered universe whether or not they believe in God. How they perceive that the world is ordered is at question here, and their presuppositions are unavoidably religious even if they eschew any faith in God.
I preferred to do nothing without your consent in order that your goodness might not be by compulsion but of your own free will. (Phlm 1: 14)
In today's secular society there are two extreme views of those serious followers of Christ who apply Christ's teachings on tolerance and forgiveness in their lives. One view is that such Christians are wanting in courage by failing to call for retribution and vengeance for crimes society may rightly find abhorrent. On the other hand, committed Christians are viewed as intolerant if they choose to reject values and practices that are un-Christ like. The Christian response can only be understood by deepening our understanding of the Holy Trinity and the relationship of the Persons of the Holy Trinity among themselves.
What we know of the essence of the Godhead, the Holy Trinity, Father, Son and Holy Spirit, One God, is magnificently summarized by St. John Chrysostom in his Divine Liturgy: "for Thou art God ineffable, inconceivable, invisible, incomprehensible, ever existing and eternally the same." The Holy Spirit-inspired Church and its early Councils undertook the task of trying to understand and express the relationship between the veiled prototype of the Holy Trinity contained in the Old Testament Scriptures and God as One-in-Three as revealed by Christ Himself. McGuckin summarizes that it consisted of a "theology of three perfectly coequal divine persons (hypostases), all sharing the selfsame divine nature (ousia). . . more succinctly . . .a vision of God where the Son and Holy Spirit were homoousion with the Father though hypostatically distinct."