By Fr. George Dorbarakis
The great teacher and invincible defender of the Orthodox Eastern Church, Mark, was born and raised in the Queen of Cities. He was nurtured by devout parents and educated both in secular and ecclesiastical learning, to such an extent that he was renowned for his accomplishments in both. After progressing through the ranks of the clergy, he was ultimately elevated to the dignity of archpriest and appointed to the high position of Metropolitan of Ephesus. At the persistent urging of Emperor John Palaiologos, he was sent to the Latin Synod in Florence, supposedly for the union of the Churches separated for many years. There, he astonished the representatives of the Western Church with the divinely-wise depth of his words, for he alone refused to sign the blasphemous decree of that Pseudo-synod. For this reason, the Holy Church of Christ has always honored this great man as benefactor, teacher, and unique champion and invincible defender of the apostolic confession.
The Synodal decision of 1743, under Patriarch Seraphim, declares:
“The Holy Eastern Church of Christ among us recognizes, honors, and accepts this sacred Mark of Ephesus the Eugenikos as a holy, God-bearing, and pious man, zealous in devotion, as the most valiant defender and protector of our holy dogmas and of the correct reasoning of piety, and as a follower and peer of the earlier sacred theologians and adorners of the Church.”
His biographer, the rhetorician Manuel, notes:
“Perhaps he alone was revealed as a pillar of Orthodoxy in both word and deed.”
Which aspects of Saint Mark’s life confirm these extraordinary characterizations?
First, Saint Mark showed by his life that Orthodoxy was for him not an ideology, but primarily orthopraxis (correct practice): living according to Christ was his constant concern. Despite the brilliant prospects of an exceptionally successful secular career — because of his father’s high position in the empire and his own studies and abilities — he chose the “monastic and quiet life” and became a monk at the Monastery of Saint George of Mangana, at which time he changed his name from Manuel to Mark.
Second, he had no desire for positions or honors, as is evident in his obedient acceptance to become Bishop of Ephesus in order to attend the Synod of Ferrara/Florence (1438–1439), and in his refusal after returning from the Synod — where the people greeted him triumphantly for his steadfastness in the Orthodox faith — to accept the position of Patriarch of Constantinople offered by the emperor.
Third, he did not hesitate, even at the risk of his own life, to remain firm in his faith: both at the Synod of Ferrara, when the Pope threatened that he would be declared a heretic and exiled for refusing to sign the union document, and later, when the emperor pursued him for again refusing to commune with the Latin-minded newly elected Patriarch Metrophanes of Cyzicus. Ultimately, for his steadfastness, he was captured at Lemnos while attempting to flee to Mount Athos, where he remained under restriction for two years.
In Saint Mark, all the essential characteristics of Orthodoxy are embodied. Orthodoxy is mysterial. Saint Mark lived through the Mysteries, especially the Divine Eucharist. His refusal to co-celebrate with the Latin-minded Patriarch was the natural consequence of his ongoing communion with the Lord, mysterially and spiritually. He believed that by uniting with the “Christ-traders” and “Christ-profiteers” (as he called the unionists), he would betray the Body and Blood of Christ. A particularly revealing phrase of his is:
“I am convinced that the more I distance myself from Patriarch Metrophanes and his followers, the closer I draw to God and all the saints, and just as I separate from them, so I unite with the truth.”
Orthodoxy is ascetic. All of Saint Mark’s life was oriented toward this: by ascetic practice of Christ’s commandments, the purification of the soul toward illumination by God. Only a faithful person with this perspective — keeping the light of God within through ascetic struggle against passions — can reach the point of overcoming threats to his own life, because the center of his existence has been moved beyond biological life to Christ Himself. Through his daily ascetic practice, Saint Mark could say, like the Apostle Paul: “I live, yet not I, but Christ lives in me.” In other words, he practically manifested what the Lord promised to His disciples of all ages: “I am the vine, you are the branches.” This reality is only perceived by those who have put Christ’s commandments into action in themselves.
It is also clear how Saint Mark combined the traditionalism of Orthodoxy with its eschatological perspective. He was deeply traditional, in the true sense, because he had in his heart the presence of the Holy Spirit, living as Christ in the world. The path for this life had been shown by the Fathers of the Church. He knew that improvisation leads to dangerous paths; only what is grounded in the patristic tradition preserves the authenticity of the Gospel ethos. Thus, he remained steadfastly traditional. At the Synod, he insisted that the decrees of the Ecumenical Synods be read “so that we too may appear in agreement with those fathers, and the present Synod be consistent with them.”
His steadfastness was felt by all: the Orthodox, who sent him as their representative — he was the exarch of the Synod, representing the Patriarchate of Constantinople as well as Antioch and Jerusalem — and even the Roman Catholics. Notably, his refusal to sign the union document — the pinnacle of Orthodox resistance at the Synod — left Pope Eugene in despair, as he had hoped to dominate the Eastern Church through the union. History records the Pope’s famous reaction upon learning that only Mark of Ephesus had refused: “Then we have done nothing!”
This is the essence of true traditionalism as adherence to the truth of received faith: one keeps open a relationship with the living and true God while thwarting the schemes of those who attempt to build their own kingdoms over human souls. By keeping this relationship with God open, one also looks forward to the hour of meeting Him. Saint Mark did exactly that. Living in Christ, he rejoiced with the prospect of full union with Him at the hour of God’s calling. Therefore, even death did not frighten him: a person living in Christ has already conquered death and, as the Apostle proclaimed, eagerly awaits it: “I have a desire to depart and be with Christ.”
Finally, a clarification is necessary regarding misunderstandings about Saint Mark’s steadfastness and opposition to Church union: “Shouldn’t we unite? Isn’t love more important than dogmas that may impede the approach of hearts?” Although the answer is well-known, it must be stated. It is historically and logically incorrect to claim that Saint Mark, as a leader of the anti-unionists, opposed Church unity. On the contrary, his fervent desire and prayer to God was for the unity of Christians and rapprochement of the Churches. That is why he attended the Synod of Ferrara. Remarkably, at the start of the Synod, he wrote to the Pope:
“How long will all of us, who have the same Christ and the same faith, continue to beat and tear each other apart? How long will we, who worship the Holy Trinity, bite and consume one another until we are destroyed and eliminated by external enemies? Let this not happen, Christ our King, and let not Your goodness be overcome by the multitude of our sins… Unite us with one another and with You Yourself.”
Saint Mark saw that the errors of the Papal Church led Christians away from Christ and created tension and strife. Therefore, the first condition he set for the Latins was to abandon the “harsh and obstinate,” for “peace is most necessary, which our Lord Christ and love have left us.” The Roman Church ignored this love, and peace dissolved. He emphasized: “It is impossible to restore peace if the cause of the schism is not removed!”
Thus, Saint Mark passionately desired union and love, but on the foundation of truth, i.e., on the faith of Christ. Love without truth is not true love — it is mere sentimentality, fleeting and unreliable. Dogmas are not ideological manifestos but signposts to meet the true God and live in His love. Outside the dogmas preserving the true image of God and Christ, human ideas distort the meaning of love, for “God is love, and he who abides in love abides in God, and God in him.”
Today, more than ever, Saint Mark is relevant. Orthodox Christians face a crisis of Orthodoxy. Many perceive it ideologically, losing the life-giving power of faith. If many Christians have lost the meaning of life and live atheistically, or if people fall into the anxieties, sadness, and melancholy of the age, it is because they fail to activate the truth of Orthodox faith in life. Here emerges the great figure of Saint Mark. Humble yet strong, he reminds us that Orthodoxy is not theory or ideology, but a way of life that gives power and light, making each moment meaningful. He also emphasizes that no compromise is allowed in faith, for faith preserves love, according to the Apostle: “speaking the truth in love.”
Source: Translated by John Sanidopoulos.
