Unlike the late-Augustinian influenced Roman Catholic Church, the Eastern Orthodox Church understood that Truth can be experienced genuinely in this life (and not the next). Eugene Webb makes an insightful point in his excellent book:
“Here we can see emerging in the different traditions of East and West two contrasting paradigms not only of authority but also of Christology, ecclesiology, and soteriology: one conceives the Church as the body of Christ, whose sonship to the Father is the true life in which all members participate, receiving the Spirit as Jesus himself did, and moved by the “Spirit of truth” (John 15:26) in their efforts to understand the Triune God from within by participation in Christ; the other conceives the Church as a society of obedient followers under tutelage, led by those who represent the various levels of authority in an official hierarchy under a God who is known from without through the mediation of that hierarchy. For the one, salvation consists of present participation in Christ’s life; for the other, it consists of the avoidance of punishment otherwise due for original sin and of the reward to be gained in return for obedience to God’s commands as relayed by the chain of authority.”Things didn’t need to be grasped through legalism or rites, but “a mystery that can be approached through inward participation and the illumination of the Holy Spirit.” Yet, the Western Church was drawn more to its formalities around rules/ideas/rituals. While this scaled mimetically better than mysticism (often better suited for spiritual monastics and adepts), it also created a loss of a rich inner life for its laity. At best, the Church managed to offer a mirage of spiritual ascent through rote practices and sacraments, while keeping the laity bound to the material world.
Not unexpectedly this approach allowed the Western Church to continue to fill much of the void with power, not just power of its dominating hierarchy which led to many historical transgressions, but also reinforcing the internal power dynamics we sinfully adhere to. This is not only taking on the power to stand in judgement over others, but to stand judgement over ourselves as well. While self-mastery requires constant discernment and repentance, it not about acquiring power for the self but preparing the self to receive a Relationship with God.
For instance, believing yourself to be a good Catholic, spiritual person, or humanitarian because you’ve followed certain guidelines or acted virtuously can do more harm than good. You’ve hypnotized yourself into a kind of tunnel vision, ignoring some unconsciously repressed or negative feelings. As your positive self-regard grows, so does the negative (where one foot is in heaven, the other is in hell). Eventually this edifice collapses under its own façade. The control of one’s image (power) has not allowed one to see reality as it is in the image of God (kenosis).
While the Eastern Church has affirmed kenosis over power more so than the West, Webb does not let either Church off the hook:
“A tradition of spiritual understanding and practice is not something that simply by its intrinsic merit can be a secure possession of the Christian East any more than of the West, and to the extent that its full depth and beauty become partially lost by either, they can also be regained, in the West as well as in the East—but only by self-emptying openness, serious intellectual labor, earnest moral and spiritual excavation, and perhaps painful repentance.”In other words, no institution can save us. We must do the work for ourselves!