July 24, 2010
Did you see the video of the Orthodox priest from Belarus offering an ecumenical greeting to the PCUSA assembly? The video and accompanying article can be found here. This is a very short, but powerful clip. Fr. Siarhei delivers a number of zingers, but he does it in such a nice way that you wonder if anyone even noticed:
- First he tells the assembly that the Orthodox Church has an unbroken, unchanged, and unreformed Tradition and that our theology has not been changed in the past 2,000 years.
- He spends a minute thanking the PCUSA for their partnership in social efforts, but that doesn’t deter him from what he says next…
- He tells them that they are using the revised version of the Nicene Creed which includes the filioque.
- He tells them that Christian morality has already been established and doesn’t need to be re-invented. He goes on to say that attempts to create a new morality look like attempts to invent a new religion; a religion that he calls a modern-day paganism. (This is in reference to some of the issues that the assembly was voting on, which you can read about in the article linked above).
- He questions whether it is really the Holy Spirit that guides people to make such changes in doctrine, or if it is indeed a different spirit altogether. “Are there different spirits acting in different denominations?” wonders Fr. Siarhei.
- He concludes by saying this his desire is that all Christians should contend earnestly for the faith, which was once and for all delivered to the Saints. (Jude 1:3)
Wow, he packed quite a lot into a 5-minute speech! While Fr. Siarhei was invited to deliver an ecumenical greeting he really ended up delivering a word of warning and a call to get on the right course. It is a powerful message and I appreciate that Fr. Siarhei was so careful to “speak the truth in love”.
July 24, 2010
I mentioned earlier that I have been reading Surprised by Christ. I’ll save a full review for later, but for now I want to mention one section of the book that has really clicked for me: the comparison of the Jewish view of sacrifice to the Christian view of sacrifice. You likely already know the prevailing Christian view of sacrifice as it pertains to Jesus: He was a sacrifice for us. He died for our sins, in place of us so that we might live. The prevailing Western view (both Protestant and Catholic) is that of substitutionary atonement: “Christ is a sacrifice by God on behalf of humanity, taking humanity’s penalty for sin upon himself, and propitiating God’s wrath. In other words, God imputed the guilt of our sins to Christ, and he, in our place, bore the punishment that we deserve.” When one accepts this kind of view, it’s hard (impossible?) not to see God the Father as an angry God who can only be appeased through death of either us or His perfect Son. The Orthodox view – both Christian and Jewish – is entirely different. God doesn’t punish us for our sin; instead He rescues us from it.
The Orthodox idea of atonement is portrayed in the Paschal hymn, “Christ has risen from the dead, trampling down death by death, and upon those in the tombs bestowing life.” As the hymn indicates, Christ’s death and resurrection mean that He has defeated death and has set humanity free. But why is this accomplished through death on a cross? Why was He made a sacrifice for us, especially if we are not espousing the juridical substitutionary atonement idea? One reason is that while sacrifice does not change God (as is indicated in substitutionary atonement), sacrifice does changes us. Fr. James writes:
As I researched the subject, I discovered an essential aspect of the sacrificial system described in the Old Testament: the outer act of sacrifice should reflect the inner state of the offerer seeking personal reconciliation with God. The goal of the sacrifice was to gain interior cleansing and change of heart, not to change God. This contrasts with the pagan view, in which the efficacy of the sacrifice is not at all dependent on the state of the individual offering it. Its purpose is not to change the state of the offerer, but to appease and change the deity… [the pagan] goal has a materialistic and utilitarian motivation; its goal is not to gain interior change, healing or love, but instead to gain control over other people and objects.
Fr. James goes on to identify three purposes of sacrifice in the Bible:
- Sacrifice was viewed as a gift. There were many kinds of sacrifices that the ancient Hebrews offered (animal, fruit, grain, wine, incense) but what was really important was that the offering was made with the knowledge that the repentant offerer was returning to God what was already His. A verbal confession of specific sins often accompanied the offering (Leviticus 5:5, 6, 13 – a very interesting precursor to the Christian rite of confession).
- Sacrifice was viewed as a form of communion. The sacrifice was never meant to be substitutionary (again, a contrast with pagan practices). The portion of the sacrifice that was burned was thought to be consumed by God, and the remainder was often eaten by the offerer and the priest. This aspect of sacrifice is also present in the Christian understanding of the Eucharist.
- Sacrifice provides expiation. Here’s what I discussed earlier: sacrifice is not meant to appease God (propitiation) but rather to create a change in the offerer (expiation). For the Jews, offering a sacrifice was an act of self-denial and an aspect of purification. This expiatory view of sacrifice is a commonality between Judaism and Orthodox Christianity. Both are different from the Western propitiatory view.
Fr. James further explains:
When Orthodox read a verse like ‘Christ died for our sins according to the Scriptures’ (1 Corinthians 15:3), it is understood to mean that Christ died for us – to heal us, to change us, to make us more godlike – not that He died instead of us. The ultimate purpose of His death is to change us, not to avert the wrath of God.
This view of sacrifice has been revolutionary for me in many ways. One (of several) things that it is helping me to understand is why Orthodox Christians are so big on living sacrificial lives. Orthodox Christian sacrifice free time to go to church and to pray, sacrifice resources through alms giving, sacrifice many types of food during the many fasts, etc. It’s not that God is pleased when we don’t eat meat or dairy on certain days of the week, instead it is that we are a stretched and challenged and changed by making this sacrifice; it’s an act of self-denial and a type of purification as we reject our desires and die to our passions. Believe it or not, it is quite effective.
Fr. James closes this chapter of his book with a quote from St. Anthony the Great (fourth century): “God is good, dispassionate, and immutable. Now someone who thinks it reasonable and true to affirm that God does not change, may well ask how, in that case, it is possible to speak of God as rejoicing over those who are good and showing mercy to those who honor Him, and as turning away from the wicked and being angry with sinners. To this it must be answered that God neither rejoices nor grows angry, for to rejoice and to be offended are passions; nor is He won over by the gifts of those who honor Him, for that would mean He is swayed by pleasure. It is not right that the Divinity feel pleasure or displeasure from human conditions. He is good, and He only bestows blessings and never does harm, remaining always the same. We men, on the other hand, if we remain good through resembling God, are united to Him, but if we become evil through not resembling God, we are separated from Him. By living in holiness we cleave to God; but by becoming wicked we make Him our enemy. It is not that He grows angry with us in an arbitrary way, but it is our own sins that prevent God from shining within us and expose us to demons who torture us. And if through prayer and acts of compassion we gain release from our sins, this does not mean that we have won God over and made Him to change, but that through our actions and our turning to the Divinity, we have cured our wickedness and so once more have enjoyment of God’s goodness. Thus to say that God turns away from the wicked is like saying that the sun hides itself from the blind.”
July 10, 2010
Great article by a Protestant who visits an Orthodox parish for the first time:
Pews? We don’t need no stinking pews! Providing seats for worshipers is SO 14th century. Gorgeous Byzantine art, commissioned from a famous artist in Bulgaria. Fully robed priests with censors (those swinging incense thingies). Long, complex readings and chants that went on and on and on. And every one of them packed full of complex, theological ideas. It was like they were ripping raw chunks of theology out of ancient creeds and throwing them by the handfuls into the congregation. And just to make sure it wasn’t too easy for us, everything was read in a monotone voice and at the speed of an auctioneer.
I heard words and phrases I had not heard since seminary. Theotokos, begotten not made, Cherubim and Seraphim borne on their pinions, supplications and oblations. It was an ADD kids nightmare. Robes, scary art, smoking incense, secret doors in the Iconostas popping open and little robed boys coming out with golden candlesticks, chants and singing from a small choir that rolled across the curved ceiling and emerged from the other side of the room where no one was singing. The acoustics were wild. No matter who was speaking, the sound came out of everywhere. There was so much going on I couldn’t keep up with all the things I couldn’t pay attention to.
He later mentions another reason why I believe that Orthodox worship is true and right:
In a day when user-friendly is the byword of everything from churches to software, here was worship that asked something of me. No, DEMANDED something of me.
July 6, 2010
The baptism and chrismation on Sunday went exceedingly well. I really could not have asked for Calvin (his Christian name is David – his middle name) to do any better than he did.
The ceremony was very beautiful. We were very honored to have our local family in attendance.
Calvin cried when he was baptized – no surprise there! But he calmed right back down.
Thanks to my brother-in-law, we also have the whole ceremony on video. We published some of it here. I had watched several videos of baptisms but I never was able to find one of a toddler my son’s age. Hopefully this is helpful for someone out there.
July 4, 2010
Tomorrow my 22 month old son will be baptized. It’s a very big deal for many reasons, the primary of which is that it initiates the experience of salvation:
Baptism is the way in which a person is actually united to Christ. The experience of salvation is initiated in the waters of baptism. The Apostle Paul teaches in Romans 6:1-6 that in baptism we experience Christ’s death and Resurrection. In it our sins are truly forgiven and we are energized by our union with Christ to live, a holy life. Nowadays, some consider baptism to be only an “outward sign” of belief in Christ. This innovation has no historical or biblical precedent. Others reduce it to a mere perfunctory obedience to Christ’s command (cf. Matthew 28:19, 20). Still others, ignoring the Bible completely, reject baptism as a vital factor in salvation. Orthodoxy maintains that these contemporary innovations rob sincere people of the important assurance that baptism provides-namely that they have been united to Christ and are part of His Church. source
It will be a triple immersion baptism (same as his mommy!) Orthodox Christians typically immerse although the practice apparently varies somewhat:
The word baptize derives from baptizo, the transliterated form of the Greek word βάπτειν or baptivzw. In a historical context, it means “to dip, plunge, or immerse” something entirely, e.g. into water. source
The Didache gives instruction for an baptism in running water, unless this is not an option (whenever I think of this, I always imagine Christians in the desert):
1 Concerning baptism, baptise thus: Having first rehearsed all these things, “baptise, in the Name of the Father and of the Son and of the Holy Spirit,” in running water; 2 but if thou hast no running water, baptise in other water, and if thou canst not in cold, then in warm. 3 But if thou hast neither, pour water three times on the head “in the Name of the Father, Son and Holy Spirit.” 4 And before the baptism let the baptiser and him who is to be baptised fast, and any others who are able. And thou shalt bid him who is to be baptised to fast one or two days before. source
After the baptism, we will all be received into the church through chrismation. My husband and I have both been previously baptized in the name of the Trinity, so we will not be re-baptized.
For the past month I’ve been feeling a bit nervous about the baptism and chrismation — primarily the baptism of an unsuspecting toddler. As the day has drawn closer my nerves have begun to calm down. In just ten hours from now, we will officially be Orthodox Christians. Wow. If you had told me this a year ago, I wouldn’t have believed it.