Lists like this are usually so much clickbait, I know, but I thought it was nevertheless worthwhile to compile a list of most of the reasons why I became and/or remain an Orthodox Christian. Some of these things were not really on my radar when I became Orthodox in 1998, but they are part of the reason why I genuinely do love belonging to the Orthodox Church (which is why “and/or Remain” is in the title).
The nature of lists like this is such that they can’t constitute apologetics, really, nor is this one (at least) intended to be universally applicable — these are my reasons. They may not be someone else’s. It will also become apparent that my background as an Evangelical prior to becoming Orthodox is a major factor here. So, all that said, here’s the list.
1. I believe the Orthodox Church really is the one, true Church of Christ.
There’s a lot that could be said here, but the reason why I believe this is that I examined both the Scriptures and the early history of Christianity, and I became convinced that the only church that matches them both is Orthodoxy. Particularly formative for me were the writings of St. Ignatius of Antioch, a disciple of the Apostle John. The church life he described was definitely not what I saw in Evangelicalism. Since he was someone who learned how to be a Christian from the Apostles themselves, I wanted to be in his church.
Orthodoxy takes history seriously and doesn’t gloss over the hard stuff. It also doesn’t pick and choose from early Christian witness to develop a streamlined “system” of theology that is easy to swallow. Rather, because Orthodoxy is truly the community descended from the Apostles, within its theological memory are centuries of dogma, doctrine and theological reflection. Not all of it is totally consistent or easy to sort out, but it is nevertheless one great river of truth with an overall unified direction. One doesn’t see that in the same way in Roman Catholicism (there are several major turns in history), and it is impossible to find that in Protestantism. Most Protestants aren’t even concerned with it.
None of that means I regard non-Orthodox Christians as damned, nor do I even regard all Orthodox Christians as definitely destined for eternal bliss. And Orthodoxy’s truth is no testament to me. Orthodoxy is true, but not because of me.
2. Orthodoxy gives me something to do.
I don’t mean that I was bored and needed something to entertain me. I mean that the Christian life as I had been taught it prior to becoming Orthodox was essentially non-critical. I had been “saved,” and there was really nothing critical to do after that. I should try to be moral, of course, and get other people to get saved, too, but those things weren’t really necessary to the big question, which was: “Do you know what would happen to you if you died tonight?” Well, I knew. I was “saved.” I was going to Heaven.
But what if spiritual life is actually all critical? What if you need to endure to the end to be saved? What if being a Christian means working out your salvation with fear and trembling? Orthodoxy provides a full-bodied, full-souled spiritual life that assumes that everything you do as a Christian makes you either more like God or less like Him, and because becoming like God is what salvation consists of, that means that everything you do is critical. You haven’t “arrived” in this life. You should be moral and you should be evangelistic not because they get you bigger rewards in Heaven but because those things are part of what it means to cooperate with God so that you can be saved.
3. Orthodoxy gives me a way to see and touch God physically.
The Son of God became the Son of Mary, and that means that He became visible and touchable. In Orthodoxy, the implications of the doctrine of the Incarnation are that the divine presence — holiness — actually becomes present in the material world. Now, one can argue that that presence is uniquely present only in one physical place — the human body of Jesus — or one can be consistent and see how holiness shows forth in lots of other physical places both in the Bible and in subsequent Christian history. Saints’ bones, apostles’ shadows and even handkerchiefs touched by apostles have all showed forth the power of God.
Within that context, when Jesus said “This is My Body” and “This is My Blood,” it makes more sense to take Him seriously and not just metaphorically. That’s why St. Paul warned that people who received Holy Communion unworthily could get sick or even die. If it’s “just” a symbol, why would it do that?
The physicality of Orthodoxy — sacraments, incense, vestments, church architecture, icons, etc. — don’t get between me and God. They put me in touch with God. A bridge between two cliffs does not get between the cliffs but rather connects them. Orthodoxy’s many physical elements not manmade magic, but the working out of God’s gift of the Incarnation, the reconnecting of God and man.
4. Change is really hard.
People sometimes joke that Orthodoxy is not really an “organized religion,” with emphasis on “organized.” There is no pope handing down uniform instructions to the whole Church; our chiefest prelates often can’t seem to get along; and it seems like we’re never going to get around to holding that Great and Holy Council we’ve been talking about for nearly a century. But all those things don’t bother me. For one thing, it means that sheer logistics make it nearly impossible for us to alter what we do.
And if all that Eternity and Truth stuff is really true, why should we even think about altering it? It can’t get voted on democratically, and it can’t get imposed monarchically. So change doesn’t much happen. That’s not a bug. It’s a feature. Orthodoxy is not going to change out from under you.
That lack of organization also leads me to love Orthodoxy for another reason, too:
5. Orthodoxy really is one Church.
Unlike the denominationalism of the Protestant world, the various churches of Orthodoxy really do have to talk to each other and work things out. A Presbyterian and a Lutheran may each recognize each other as Christian, but they have almost no stake in each other’s internal church life. The same even holds true of someone belonging to the PCA and someone belonging to the PCUSA (both Presbyterian denominations). They don’t have to work anything out between them. A PCA church plant does not in any way infringe on the territory of the PCUSA, because they’re not the same church.
Orthodoxy may often bicker and fight (though most parishioners never see this unless they happen to be in a dysfunctional parish), but the fact that we have such bickering and fighting with each other means that we recognize in each other that we are one Church, that we have a problem and that we need to fix it. Protestants always have the option of just splitting (and once splits occur, they don’t have to bother with each other), while Roman Catholics can ultimately appeal to the Vatican, who can impose solutions that work for the Vatican but might not work for everyone else involved.
6. Orthodoxy is a faith for the whole life.
Because Orthodoxy comes with a vast set of expressions of its tradition, you can never exhaust it all. There is always something new not just to learn but to become. While we don’t really “arrive” until the next life (and I’d argue even that is not an arrival; that is, it’s not the end of the road of salvation), there are many way-stations in this life that delight and grant joy. The difference between Orthodoxy and Evangelicalism in this regard is that I’m talking about not just growing in wisdom, which is common to all religious traditions, but that Orthodoxy tracks many stages of spiritual development throughout a whole lifetime.
I remember one time hearing a monk explain the response he got from a holy elder on Mount Athos after asking him many questions. The elder replied that some things just wouldn’t make sense to him until later, until he’d received some level of illumination (theoria). It’s true. One cannot read a “Statement of Faith” from Orthodoxy (not even the Creed) and say, “Ah, yes. That is everything Orthodoxy teaches. I understand it now.”
Again, that’s not a bug. It’s a feature. Yes, we like things to be simple, to be readily accessible to everyone, but any faith that is not complex enough to address all the complexities of human experience is not worthy of the dignity of mankind. Orthodoxy provides that in a way that I haven’t found anywhere else.
7. Orthodoxy is a faith for the whole world.
There are no “target demographics” for Orthodoxy. We don’t do market research to figure out how to attract young people, old people, urban people, suburban people, or whatever particular demographic we might desire for our parish. A parish can often have a certain degree of commonality among members, but that isn’t by inherent design. There was no committee that met saying, “How do we get the 30-something suburbanites?”
Yes, Orthodoxy is sometimes plagued with ethnocentrism. But that’s a distortion of Orthodoxy, not faithfulness to it. And it’s not everywhere. I’ve belonged to both more ethnically focused and less ethnically focused, as well as ethnically non-focused Orthodox parishes, and none of them had an ethnic membership card check at the door. Orthodoxy is really a universal faith that has shaped numerous cultures and languages over many centuries.
If people as diverse as Arabs, Greeks, Serbs, Georgians, Russians, Estonians and Finns can all sing the same faith, and if both their young and old can sing it together, then truly, anyone is welcome. (Some Orthodox need to remember that more than others, though.)
8. Orthodoxy is a faith for the whole person.
Mankind is not just emotionally moved by beauty, but he aches to be near it, to create it as much as that is possible. More than any other iteration of Christian faith, the Orthodox Church knows how to envelop the worshiper with beauty in all five (or more!) senses, both otherworldly beauty that transports the worshiper and otherworldly beauty that transforms the earthly.
One might describe this as aesthetic, but it is not “mere” aesthetics in the sense of something that appeals only to the senses, perhaps for entertainment value, but goes nowhere in particular. This is aesthetic in the sense that God Himself is beauty. That is why Orthodoxy, while sometimes homely or homey, is never cheesy. It is timely and timeless, but not “contemporary.”
The beauty of Orthodoxy addresses the whole human person in multiple ways. It is not a faith just for the “soul” or the “heart,” but for the body, as well, including our ability to apprehend beauty.
9. God really does love you the way you are, and He loves you so much, He won’t leave you that way.
There seems to be a constant battle these days, especially within Protestantism, over whether God should be perceived as loving or as a judge. Even those who preach that God is love still tend to preach a God Who is angry at you for your sins and has to be appeased. But Orthodoxy preaches the God Who is consistently loving, a God Who loves with such strength that His love will change you, if only you will cooperate with it. The change won’t be lousy, either, turning you into some goody-goody prude. Rather, it will be a change into authentic personhood, where virtue is striven for because of communion, not because of adherence to arbitrary rules.
10. Orthodoxy is both mystical and rational.
Some Orthodox will oppose the mystical to the rational, but that’s a mistake, I believe. For all the apophatic theology (theology which emphasizes our inability to know God with our minds), there is also a lot of cataphatic theology (theology that makes clear, positive truth claims) in the tradition of the Church. We don’t have to choose one or the other, nor are the two really alternatives to each other. Apophatic theology is also not merely a “corrective” to cataphatic theology. Rather, both are simply ways of talking about theological emphases within Orthodoxy.
It is not as though, when I am serving the Divine Liturgy, I switch on the “rational” part when preaching the Gospel and then toggle the switch to “mystical” when I drink from the Chalice. All these things are in play simultaneously. I love that, and I haven’t really encountered that anywhere but in the Orthodox Church.
11. Orthodoxy is ascetical.
No Christian body takes asceticism as seriously as Orthodoxy does. Roman Catholicism has it in its tradition, but it is mostly ignored. Yet Orthodoxy expects all Christians to fast, to stand vigil, to be as non-possessive as possible, etc., and it provides a programme for how to do that. You don’t have to make it up for yourself, because the tradition is already established. And it’s also customizable according to the pastoral discernment of your father-confessor.
Asceticism is a way to do real battle with the broken modes that the human will functions in. It allows a man to take control of himself in a powerful way so that he can redirect his God-given powers and energies back toward God and away from his base appetites. Asceticism doesn’t save anyone, but it certainly does help. Why? Because we are only saved to the degree that we want it. Asceticism helps us to want it.
And as anyone who has really fasted for all of Lent and then tasted that first taste of roast lamb at Pascha can tell you, asceticism actually makes the good things of this earth taste better. Far from being a denigration of God’s good creation, asceticism returns the creation to us and opens up its beauty in ways that consuming it without restraint cannot ever do.
12. Orthodoxy aims higher than any other Christian faith.
While theosis (deification/divinization) is not the only model of salvation in Orthodox Christian theology, it certainly makes some of the strongest claims. There are hints at doctrines of theosis in Roman Catholicism. (I am not aware of any Protestant groups that teach it.) Yet it is only in Orthodoxy that one is taught that salvation means to become by grace what Christ is by nature, that “God became man so that man might become divine” (Athanasius, On the Incarnation) that becoming “partakers of the divine nature” (2 Pet. 1:4) is actually expounded upon. “I have said, ‘ye are gods, and all of you are sons of the Most High’” (Ps. 82:6) is taken very seriously. You won’t find that anywhere else.
Even Pentecostals who teach that you can be chosen by God, spoken through by God, etc., aren’t really teaching that you can enter into such union with God that you begin to take on the divine attributes. But that is exactly what Orthodoxy teaches, that the transfiguration, death, resurrection and ascension of Christ are all what it truly means to be a Christian, that mankind is now seated on the very Throne of God Himself, and being in Christ means being seated there, too.
Pretty daring. But why settle for less?
So those are some of my reasons. What are yours?
The following is essentially a piecing together of selections from a Facebook thread in which I participated today. The following quotation led off the discussion:
We have become fascinated by the idea of bigness, and we are quite convinced that if we can only ‘stage’ something really big before the world, we will shake it, and produce a mighty religious awakening. – D. Martin Lloyd-Jones, 1958
This response was given by a poster:
“Doing something big, for bigness sake is silly and egocentric… however we shouldn’t fear something becoming something big…”
This was followed by a back-and-forth discussion. Here are my responses, more or less, stitched together and revised a bit:
I don’t fear big. But I am deeply suspicious of it.
Why? “Big” almost always means systems and ideology, but rarely attention to persons. It is typically about marketing, not about communion. It almost always means vanity (though usually is not advanced enough for real pride), but almost never any humility. It is usually about control and not about freedom. That’s why.
I am not talking only about church size, but about more than that, i.e., philosophy, politics, economy, architecture, education, etc. But even if we were talking solely about church size, a church designed to be big is automatically subject to all those problems. It is so prevalent one could almost assume that it’s written down in some sort of mega-church mega-manual. But such things are by no means prevalent on the much smaller scale. Why? Because human beings can only truly know so many people. After one’s communal capabilities are saturated, the only way to maintain things is through ideological and technocratic systems. Even the mega-churches at least sense this, which is why they do “small groups” to try to offset their technocratic leviathan.
Yes, some little church communities do indeed exert a kind of control over members, but that is rather the sectarian/cultic impulse, which is not really about the question of big/small or systematic/local, but rather of fierce personal loyalties. The fact that a mega-church cannot command such loyalties is precisely because of its inherent weakness—it is not about incarnational communion, but about marketed, corporatized consumption. Loyalty is created to a product, to programmes (which are a kind of product), not to persons.
If a mega-church is less susceptible to cultic-style control, it is essentially because it is a corporate entity that does not and cannot care. But it exerts a far more subtle and pernicious kind of control over its clients. It is one vast system, and if the mice wandering around in the maze do not realize they are in a maze, so much the better! The control here is essentially the control of the consumerist market, keeping consumers trapped in their own passions and desires. The rules it enforces are the demands of ideology and system—why do you think mega-churches need so many signs, ushers, automated check-ins for kids, etc.?
At least a little cult-like religious community still maintains the clear sense for its members that it is a set-apart elect. Members can more easily leave such a group, because all the control is usually focused into one or two people, and members may more easily have full social networks that are not comprised by the sect. And at least there is the possibility for repentance of the leadership. In a mega-church, if one head of the hydra is cut off, no one particularly questions the whole system. They just find another head to run the monster.
Loyalty should be only to Christ, not to personalities or religious products or programmes.
Yet “big” tends to lead in such directions almost without fail. “Small” actually quite rarely does. Very few small churches are cults of personality. But big ones quite often are, and they are more often (and sometimes simultaneously) cults of religious product.
It is telling that, in the early years of the Church, when congregations started becoming large enough that not everyone in the same city could easily join together for worship, the bishops began delegating their authority to presbyters to lead spin-off congregations.
And then when the faith was finally legalized in the early 4th c., there wasn’t a sudden move to building gigantic church buildings so that the full Christian population of cities could recombine.
The general rule was always small and local, even when necessity did not require it. It was because of a theology of the Incarnation and the communion that it creates, something that simply cannot scale up indefinitely, because of the God-made limitations of human personhood.
A desire to scale up indefinitely is indicative of a defective theology of the Incarnation, usually one that is devoid of any ecclesiology. Church is conceived of not as communion, but as rock concert.
It is true, of course, that some 3,000 people were baptized into Christ on Pentecost. That’s actually a fascinating and telling example, though—the Apostles were clearly perfectly capable of attracting a mass “rally” of sorts, but there’s only one example of such a thing ever happening. This exception proves the rule.
It is one of the great (at least linguistic) ironies of modern American Christianity that it has become a mass religion—a massive religion about masses of people, but without any hint of the mass.
Ite, missa est.
I was fascinated today to run across this call to the Eucharist, written from a Reformed perspective, by Peter J. Leithart, pastor of Trinity Reformed Church in Moscow, Idaho, and an eminent Evangelical theologian. (Seeing this, along with my recent posts on Evangelicals observing Lent, I’ve decided to create a new category for posts on this weblog: Evangelical Appropriation of Tradition.)
This is a fascinating self-criticism from within Evangelicalism, but I have to admit that after I got to the end, I had hoped there would be more to it. There is something very much missing from this, and as I attempted to remember how I would have read this as I would have as an Evangelical sixteen or so years ago, it came to me. There must be Evangelicals who read this piece and are thinking: Why?
The argument that Leithart makes here for Evangelicals to put the Eucharist at the center of their worship is really pretty weak: It helps Christians to remember the death and resurrection of Jesus. Yes, well, we can remember such things in other ways, can’t we? If it’s really just about remembering, why should we have to break out the wafers and grape juice all the time? (And, you know, we have to vacuum the carpet afterward.) What does all that ritual actually do, anyway?
Mind you, I think Leithart is actually right about all the criticisms he levels at the results of a de-liturgized worship life. There can be no Church without the Eucharist. Christians are politically vulnerable without the Eucharist. Christian life is reduced to fads and programmes without the Eucharist; or, in the words of Fr. John S. Romanides, “When theology is false, then Christianity is reduced to activities.”
But, why? Why is a de-liturgized worship so vulnerable to all these distortions? Why do Evangelicals largely not see the point in the Eucharist?
It is because the Evangelical Eucharist is, to use Leithart’s term, merely a Sign. If it’s really just a reminder—a sign—then once I feel like I’ve gotten my memory in order, I don’t need the reminder any more. (And let’s not forget that doing communion all the time looks suspiciously Catholic.)
But now, if the Eucharist is actually real, if it’s actually what Jesus said it is, “food indeed” and “drink indeed,” if eating and drinking it actually put life into you, if it’s really so serious that you could get sick or die if you partake unworthily—well, that’s something else. When you’re given the opportunity to eat and drink God, then of course you will put that at the center of your worship.
And when that Eucharist is truly the flesh and blood of God Himself, then there is no way you could ever stand to surround the act of communion with anything remotely faddish (if you do, it will clearly be a blasphemy). Eating and drinking God requires a dignity and power and reverence that are entirely beyond whiting out the lyrics of the latest Lady Gaga song to be replaced by what a friend of mine calls “Jesus is my girlfriend” music. There’s a reason why, when most of us picture Heaven (including the Biblical writers), we do not think of a pop concert.
And if you are eating and drinking God, and that’s putting life into you, then you are going to be granted, quite frankly, an otherworldly power that will not only make the unity of the Church utterly critical (not to mention, obvious), but you will also not be beholden to the temporal, transient temptations of this world, whether political or in other cultural ways.
In traditional Christian theology, the Eucharist creates an extension of the very incarnation of Christ. But in the Evangelical theological world, where associating physical matter with holiness is just idolatry, then you are creating an incarnational no-man’s land where holiness cannot touch. But you still have to live there, so you fill it up with programmes and politics, not to mention emotion and intellect.
A Christian life whose weekly high point is essentially a concert followed by a lecture (even a very good lecture) is not going to have the kind of otherworldly power as one where you get to eat and drink God. It just can’t hold a candle.
Leithart also speaks of the priesthood of all believers (and, indeed, the Orthodox believe in that, too), but what is the point of a priesthood who really aren’t offering up any real sacrifice? A priesthood of “signs” is really just a priesthood of pretense, of pretending. No one puts on costly vestments and takes up golden vessels if he believes that what he places into them is just a symbol of something that’s not really there. (Well, some do, but eventually, their theological descendents always eventually start to put those things off, because they just don’t see the point any more.)
The problem with Leithart’s call to Evangelicals to come back to the Eucharist is that he doesn’t give them any overriding, compelling, positive reason to do so. His negative reasons are good, but theology has to have its own inner purpose beyond preventing or addressing dysfunction. The Eucharist’s purpose is not to hold back these distorting tendencies he identifies so concisely. Rather, its purpose is for those who receive it to become partakers of the divine nature.
And when you’re doing that, well, that changes everything.
Update: A friend points out this piece which examines all these issues in terms of their Augustinian theological background from an Evangelical (but apparently non-Zwinglian) perspective. He also rightly points out that Leithart himself probably would not embrace the fully Zwinglian “pure sign” sacramental theology I make reference to above. But of course Zwingli’s ideas about the sacraments are the context for almost all Evangelicals, and Calvin’s Eucharistic theology (from which Leithart is drawing) has its weaknesses precisely for the reasons outlined in the post on Augustine’s sacramentology.
Another point well-made by my friend is that the real reason why there is not likely to be any sort of Eucharistic revival among Evangelicals is that they really have no actual priesthood. It’s not something that can simply be started up by people who read some books. If you have no connection to the ancient traditions of Christian priesthood, what would actually make you think that the prayers of your newly-created priesthood actually would be the means by which God transforms bread and wine into body and blood? Ultimately, the various elements of tradition that are being appropriated here by some Evangelicals will necessarily be distorted, because they have been removed from the context of the tradition that gives them their power and meaning.
In my previous post, a comment from a Protestant challenged me to argue for Lent purely from Scripture, also saying that his own experience of Lent, like Mark Galli’s, was pretty miserable. That led me to consider that I actually had left several important things out in the previous post, most especially touching upon the question of the dualism of Evangelicals and what that might do to their appropriation of Lent. Following is my response to that comment, which I thought merited a post of its own:
If you want for me to reconstruct Lent using only a sort of “raw” reading of the Scriptures (i.e., without reference to any interpretive tradition), of course that is impossible. But then again, so are things like having an annual festal celebration of the Resurrection (Easter) or Christ’s birth (Christmas), weekly worship services on Sunday morning, and Sunday School.
But that takes us rather to a more basic question, which is on what authority any Christian does anything at all. You want me to show you everything from the Scriptures, but that begs a deeper question—Whose interpretation of them should we use? There is no such thing as a truly raw reading of the Bible. Every text has a context, and major element of the context of reading a text is the tradition in which one is reading it, even if that tradition is something as elementary as what language one happens to know. But of course Biblical interpretation involves a whole lot more than that, and the historic fact that Church tradition actually preceded, generated and defined the Scripture complicates matters even further.
But anyway, probably the deeper issue here is that the “Lent” you as a Protestant have experienced is quite different from the experience I as an Orthodox Christian also call “Lent.” Whatever combination of fasting, abstinence, church services, devotions and confession you may be doing is not the same as what I’m doing. We are using the same word to refer to two different things. You don’t mention what kind of Protestant you are, but there really is no parallel between anything in Protestantism and the Orthodox Christian experience of this season. Even fasting alone—though it could theoretically involve the exact same prescriptions in terms of types and amounts of food eaten—is a totally different experience.
Why is this? It is because of the dualism of Protestantism, its inner feeling that physical matter has nothing really to do with holiness or the spiritual life at all. So physical practices can never really be more than self-discipline or pure memorial. It can only be about thinking and feeling, because Protestants see no link between the body’s efforts and the soul’s salvation.
But for the Orthodox Christian, physical matter is precisely the stuff by which our salvation was accomplished, because God became man, and He really suffered in the flesh, and He really says we have to eat His flesh and drink His blood, or else we have no life in us. And of course the Bible itself is filled with all sorts of spiritual significance for physical matter, not just for healing of death and disease, but also for the engendering of faith and holiness. So it makes sense to us that asceticism and sacrament should be a normal part of our lives.
In short, an “argument” for Lent to a dualistic Christian from a non-dualistic Christian will never make sense. There are no shared assumptions. Lent for the Orthodox is something we do within and guided by the Orthodox Church. It is not a set of autonomously operating spiritual disciplines that will operate outside of the actual community of the Church that was founded by the Apostles. Protestants don’t have that, and they generally don’t want it, so it makes little sense for them to want to appropriate something that comes from within that context. (Mind you, I would argue that it therefore also makes little sense that they would accept the Scriptures, since they were written, compiled and canonized in an ecclesial context they would reject—bishops, sacraments, asceticism, etc.)
As for fasting and other ascetical practices in the New Testament, I’m afraid that you’re not seeing them because your tradition has conditioned you not to see them. But they’re really everywhere. I again recommend this article for a detailed, book-by-book examination of asceticism in the New Testament.
Having said all that, though, I honestly think that if you’ve chosen your spiritual tradition, then trying to add Lent into it where it does not already exist is rather futile. Grafting an oak onto a willow is just not going to work, and trying to incorporate even a little of the ancient Christian traditions of Lent—which presuppose a non-dualistic understanding of spirituality—will only frustrate you. The context is wrong, and so the results will be distorted.
If, however, your spiritual tradition is something you can highly customize and alter as you go (rather than something to which you are called to be faithful), adding or subtracting spiritual practices as you like, then I don’t see why you’d need any authoritative argument at all—even from Scripture. Pick what you like.
Update: This post is now available as an audio recording at Ancient Faith Radio.
Mark Galli recently posted an article entitled Giving Up Self-Discipline for Lent which is actually a fairly fascinating look into what Lenten ascetical effort looks like from within a Pietist tradition. Pietism is, in brief, the belief that the private relationship with God is paramount and that doctrine and shared tradition in community are relatively unimportant. (For more on this, see Pietism as an ecclesiological heresy by Christos Yannaras.)
That such a piece would be posted on the Christianity Today site is certainly a sign of the times. Lent itself has been religio non grata for Evangelicals’ low-church Protestantism descended from the Radical Reformation for quite a long time. I’ve been surprised in recent years to hear of Evangelicals recovering the idea of Lent, and here we have an example of someone from that tradition reflecting critically on that appropriation.
Or do we? CT is certainly an Evangelical publication, but who is Mark Galli, and why does he construct his argument in the way he does? We’ll get to that, but let’s first look at the argument itself and how I as an Orthodox Christian would evaluate it.
The narrative here has a classic rhetorical shape: Appear to be criticizing or dismissing something, then reveal how you’re not really criticizing it, but instead revealing its true message contra the popular impression of that thing. Thus, Galli seems to be dismissing Lent (“the Grinch that stole Lent”) initially, but he eventually says that its true value is something else.
How does this actually work out in the article? What he is indeed criticizing is that Lent really is about self-discipline. Self-discipline as an inherent good is part of the Pietist package, and it makes sense to approach Lent from that angle (if one approaches it at all) from within Evangelicalism. Modern Evangelicalism is so steeped in the culture of self-improvement and self-help (not to mention, self-service) that Lent actually starts looking pretty good, so long as it’s understood in this Pietist manner.
And why shouldn’t it be understood this way? Evangelicals’ main cultural contact for Lent is American Roman Catholics, whose Lenten asceticism no longer even necessarily includes actual fasting on Fridays—to say nothing of every day during the season, which is Roman Catholics’ ancient tradition, giving up even dairy, which is why there are Shrove Tuesday pancakes and (around these parts), Fastnacht Day. Rather, what they see is “giving something up for Lent.” Picking something to give up for Lent is a perfectly Pietistic thing to do. (Pietism has, alas, affected not only the churches of the Reformation.)
Because there is no doctrine of theosis (divinization/deification, the process of becoming united with God in His divine energies) in the world of Pietism—nor really in any of the Reformation churches—asceticism has nothing to do with uniting with God. For us who believe in theosis, asceticism’s very purpose is the retraining of the will, not for the sake of mere self-discipline, but rather because the will has to become receptive to divine grace in order to receive it. But that doesn’t exist outside of theosis, so fasting or giving up anything at all for Lent will not, as Galli says, actually lead to more self-discipline. That wasn’t its purpose when it was commanded by Christ, so attempting to use it for that won’t actually accomplish it. Asceticism’s purpose is the retraining of the will, not the self-improvement of the body. Fasting is not a diet to help us lose weight or to become more “responsible.” It is the ongoing struggle against the passions.
What’s also missing from Pietistic asceticism is the guidance of tradition and community. Remember that Pietism’s concern is the private relationship with God, so there is little room for the idea that one should have a father-confessor guiding one’s asceticism, who is himself guided by centuries of Church tradition and experience. It’s something you do on your own and for yourself. So why shouldn’t you just pick and choose for yourself how you’re going to do it?
Galli essentially shares some of these same criticisms that Orthodoxy has of this Pietistic approach to Lent, though certainly he doesn’t make his criticisms from within Orthodox tradition, so there is no theosis here to reveal asceticism’s traditional Christian purpose. He also does not seem to have any problem with the individualized approach to Lent, so he’s keeping at least that bit of Pietism intact. This leads us to ask just how it is he has determined what he calls “the real point of Lent”:
Here’s the one invaluable thing that Lent teaches: Yes, Martha, you are the undisciplined, self-centered human being you suspected you were. Yes, Frank, you are in many respects a miserable excuse for a human being. Yes, we are sinners, and sinners without hope. When it comes to the really important things—like learning to have faith, hope, and love—we can’t do a blessed thing to improve ourselves. These come as gifts or they don’t come at all.
To me, participating in a Lenten discipline is my chance to do a little play acting. What would it be like to live as if the law were in fact sufficient? How about for 40 days I pretend that I really can improve myself in the sight of God? Let’s see how that works for me.
What I find Lent after Lent after Lent is that Lent is a miserable way to live! This is one reason we’re so glad when Lent is over! If Lent were such a great idea, if it really did make us better Christians, you’d think we’d want to turn Lent into a lifestyle. But no, we don’t want to do that precisely because Lent is an onerous form of existence. It’s the life of duty. Life under law. Life as a death march.
So here we have to figure out exactly from where within the Reformation Galli is making his criticisms of the Pietistic approach to Lent. To figure that out, I had to do a little digging.
Galli is of course one of the editors at CT, but some Googling reveals that he is also a member of the Church of the Resurrection in the Wheaton, Illinois, area. And to whom do they belong? That also took some digging. (What is it with churches that don’t tell you up front which denomination they’re part of?) They belong to the Anglican Mission in America, a conservative breakaway from the Episcopal Church USA (which has as a body gone quite off the deep end in recent decades). So Galli is coming from that interesting, multifarious and confusing world of Anglican traditions (note well the plural).
But he is essentially using a Lutheran argument, which is not surprising coming from a conservative Anglican. They’ve always had a certain affection for Lutheranism. Martin Luther, as you remember, identified good works as being opposed to faith—which was not St. Paul’s argument at all; Paul was instead concerned to contrast grace with the works of the Law of Moses, not with good works in general (Luther’s error was to conflate “the [Mosaic] law” with “good works”). (For more on this, see the rather bountiful references to the inherent close connection between faith and good works in the entire Epistle of James, which Luther was none too fond of.)
So the best that good works can offer—and of course asceticism was very much on Luther’s mind as a “good work,” seeing he was an Augustinian monk—is the same that the Mosaic Law can offer. It is a tutor to show you what a rotten sinner you are. That’s what Paul says about the Mosaic Law, but he doesn’t say it about asceticism. (Instead, the whole New Testament actually speaks quite highly of asceticism and its place in making the will receptive to grace. But never mind that.)
So what we really have here in Galli’s article is essentially a less Pietistic sector of the Reformation criticizing a more Pietistic one.
For Orthodox Christians, Lent and all of our ascetical effort (which includes fasting around half the days of the year, not just Lent, as well as other ascetical practices, none of which include picking something to give up) are about neither the Pietistic emphasis on self-discipline and individual piety and belief nor in the more Lutheran concern of revealing us to be sinners (thus representing the continuum between the Radical and Magisterial Reformations, respectively). There is nothing wrong with either goal, of course, but that is not the point of asceticism.
And I have to say that asceticism is rather a silly method of showing yourself to be a sinner. Wouldn’t it be easier just to take a long, hard look at yourself? And what about the Pharisees who “succeed” in their asceticism? It would seem to have the opposite effect on them. Centuries upon centuries of Christian tradition is finally about “play acting”? Yeah, that does sound pretty “miserable” and “onerous” to me, but that’s because you’re doing it wrong.
It actually doesn’t particularly matter if we succeed in “self-improvement” by means of asceticism. If we do, great, but if not, what we are actually trying to achieve is something different. It is becoming more receptive to the free gift of divine grace, so that we can become by grace what Christ is by nature, so that we can be united to God in His energies, becoming partakers of the divine nature.
It also doesn’t matter if we reveal ourselves to be sinners or not in practicing asceticism. To be honest, if you’re not aware that you’re a sinner simply by being in the presence of the beauty and glory of Orthodox Christian worship, then I’m not sure what will reveal it to you. But I suppose if you belong to a religion that does not know about that beauty, it may well take something else to reveal this to you, because you’re cut off from the true revelation of that glory.
Because he is probably far from experiencing the amazingly heartrending beauty that we Orthodox experience in Lent, I can see why someone like Galli might find Lent to be “a miserable way to live” and why he’d never want to “turn Lent into a lifestyle.” But if you’re Orthodox, Lent is very much “a lifestyle”! We’re always in the process of struggling against the passions of our will, and asceticism is our constant companion—Lent is only one season in which it is intensified. And if we do it the right way—as part of the Orthodox Christian community—it is rather far from being a miserable life. Indeed, the true ascetics always have a curiously indomitable joy.
For the Orthodox, Great Lent’s purpose is possible and revealed only within the actual community of faith, both within space (including all those currently in the Church) and time (including all those who have come before). It is not an individual achievement. It is something that is done within the Eucharistic, liturgical community, which is why Great Lent so radically transforms our daily liturgical life. It is also perhaps why so many people who may not otherwise make confession a frequent practice often find it within themselves to come to confession during the Lenten springtime (and “spring” is what Lent actually means, by the way)—they feel something awakening, and they know that the only possibility for its coming to full alertness is to reconcile and renew with the community with the guidance of their father-confessor.
What is missing both from the Pietism that Galli criticizes and the Reformation opposition between faith and works that he endorses is the doctrine of theosis, which is communion with the Holy Trinity. That communion between us men and women and the Divine Community Himself (for He is three Persons!) is what drives our asceticism and is the inner meaning of Great Lent.
For a great deal more on what asceticism actually means and how it’s everywhere in the New Testament, contra what the Reformation says about such things, I very much recommend a piece by Fr. Georges Florovsky to which I linked above, The Ascetic Ideal and the New Testament: Reflections on the Critique of the Theology of the Reformation. In English, at least, you can hardly do any better.
I have to say that this is one of my favorites among the things I’ve written. A number of folks have actually asked me to expand this into a book, but I don’t think I really yet have the experience or background to have enough material to warrant a book on this. Perhaps I will someday.
The above video by Jefferson Bethke has been making the rounds lately via various bits of social media. A few people have sent it to me to ask what I think. This touches on a lot of themes that I’ve written on before, and while it doesn’t particularly make any new theological claims—it’s really just a sort of standard, monergistic, anti-ecclesial, sentimentalist Evangelical Protestantism—for whatever reason (perhaps the emotionally moving music in the background), it seems to be getting some attention.
Anyway, the Bethke text is below in italics, and my responses are in standard typeface. (Update: I’ve updated the quoted text verbatim with his official transcription, which is more accurate than the one I found earlier via Google.)
What if I told you, Jesus came to abolish religion?
Well, I’d ask what exactly you mean by “religion.” After all, that word, which you use as if it were some monolithic institution or set of behaviors or philosophy, can refer to everything from exactly what you’re doing in this video to when Jesus went up to Jerusalem for the Passover to the human sacrifice of the Thuggee cult in India to the fivefold kneeling in prayer of the Muslim. There really is no such thing as “religion” in any sense that it could be criticized with any detail. There are religions, but there isn’t “religion,” not really.
No doubt you just mean Jesus came to abolish bad religions. But you didn’t say that.
What’s worst about this, though, is that religion is actually a rather great word, once you look inside it. It’s from Latin, and (at least in its etymological parts) it literally (and yes, I mean literally literally) means “reconnection” (re + ligio). Is that what you mean Jesus came to abolish? I had gotten the impression that reconnection was actually the purpose of His coming.
Of course you probably didn’t mean that. But you should find out what the words you use mean before you use them, even if you’re not going to dive into etymology and plan merely to use common dicionary definitions.
What if I told you, getting you to vote republican, really wasn’t his mission?
He didn’t seem to have much to say about voting in general, actually. I’ve met Democrats who insist to me that a true Christian can only vote Democrat, mapping Jesus’ commands to love with compassion onto a progressivist social agenda. I’m not really sure who you’re responding to here, but I don’t think there’s really any significant movement of Christians who actually believe that “vot[ing] Republican really [was] his mission.” (Do you?)
Because republican doesn’t automatically mean Christian,
And just because you call some people blind, doesn’t automatically give you vision.
Well, the irony here is that you later write “Religion makes you blind.” Where’s your vision coming from? You question the authority of the “you” who “call[s] some people blind,” but you haven’t established your own. You yourself call some people blind later on (“Religion” makes you that way, it seems), but from what source comes your vision?
(But it definitely seems you have a problem with Republicans.)
If religion is so great, why has it started so many wars?
I have to assume that you’re just ignorant here. Any real examination of the realities of military history will reveal that religion is almost never the actual impetus for armed conflict. Indeed, even the “Wars of Religion” in Europe frequently saw alliances between various factions who had different religious allegiances, often acting as co-belligerents against co-religionists. (For more on this, I highly recommend David Bentley Hart’s Atheist Delusions: The Christian Revolution and Its Fashionable Enemies, which is a very badly titled book about doing an honest examination of the evidence of the history of Christianity, especially in the West. It’s a good book, and it’s a slam-dunk against the old urban legends about “religion” being anti-science, starting wars, pursuing witch-hunts, etc.)
Of course, you put that in the present tense, so I have to ask: Can you name even one currently ongoing war that is started by religion?
Also, I know you don’t mean to suggest this, but one could also ask why, if atheism is so great, explicitly atheist regimes succeeded in slaughtering more people (both in terms of sheer numbers and in terms of thoroughness) in the 20th century than in the entire rest of human history combined. (This point is not really about atheism, of course, but rather to point out the error in using a body count as a measure of a philosophy.)
Why does it build huge churches, but fails to feed the poor?
Did you know that the largest charity in the US is Lutheran? Did you know that Americans are the most charitable country on earth? Did you know that people who attend religious services regularly are the most likely to be charitable givers?
Did you know that “religion” essentially invented the ideas of feeding the poor, building free hospitals, and has spent untold amounts of money sending people to the ends of the earth precisely to care for the suffering?
Ever hear of Mother Teresa? Rumor has it she belonged to a big ol’ religion.
Tells single moms God doesn’t love them if they’ve ever been divorced
Yet God in the Old Testament actually calls the religious people whores
Again, which “religion” is this? Divorce is a sin, yes, but God loves all sinners. As for your claim about the Old Testament, I’ll have to see a citation. (Was this the “religion” that God Himself instituted via Abraham and Moses?)
Religion preaches grace, but another thing they practice,
Tend to ridicule Gods people, they did it to John the Baptist,
Again, the moving target of “religion” can be pinned with any malefaction, I suppose.
Did you know John the Baptist used to baptize people as part of a Jewish tradition of a ritual washing for the repentance of sins? That sounds suspiciously like “religion” to me.
Cant fix their problems, so they try to mask it,
Not realizing that’s just like sprayin perfume on a casket
Because the problem with religion is that it never gets to the core,
It’s just behavior modification, like a long list of chores.
Let’s dress up the outside, make things look nice and neat,
Its funny that’s what they do to mummies, while the corpse rots underneath,
Okay, I get what you’re referring to here, and of course it’s the whitewashed tombs that Christ uses to characterize the scribes and Pharisees of His day. But even while He has such strong words for them, He doesn’t “abolish” their position. Instead, He actually says “whatever they tell you to observe, that observe and do.” His problem with them is their hypocrisy, not their “religion.”
Your basic error here is that you’ve identified hypocrisy with “religion,” but Jesus Himself actually criticized the hypocrisy of the scribes and Pharisees while explicitly endorsing their religion, which is kind of a problem for your whole thesis.
Now I ain’t judging…
…I’m just saying be careful of putting on a fake look,
Because there’s a problem if people only know that you’re a Christian by that little section on your facebook
Hey, I agree.
In every other aspect of life you know that logics unworthy
I honestly have no idea what this means.
(Update: Someone sent me a better transcription for this line (I Googled for the one I originally used; I didn’t transcribe it myself), but my comment above was based on an earlier version I found which read In every other aspect of life you know that logics are worthy.
I must admit now that I’m a little disappointed he didn’t actually write “that logics are worthy,” because logics has a certain droll quality to it. He meant logic’s, of course, though his official transcript left out that apostrophe.
His meaning is clearer in his official version, though I do wish he’d've used an apostrophe.)
Its like saying you play for the lakers just because you bought a jersey
Again, I agree. Hypocrisy is bad.
But I guess you like the Lakers.
But see I played this game too; no one seemed to be on to me,
I was acting like church kid, while addicted to pornography.
I’d go to church on Sunday, but on saturday getting faded,
Acting as if I was simply created to have sex and get wasted.
Spend my whole life putting on this façade of neatness,
You know what? This is the predicament of almost every Christian I’ve ever known. Perhaps their sins aren’t pornography (though that is unfortunately becoming frighteningly common), drugs (which is what I assume “getting faded” means) and sex and getting wasted (wait… that’s drugs twice!), but every single Christian is a sinner, and indeed just about every member of every religion would probably admit that he fails to live up to his religion’s moral code in some manner or other.
The problem lies not in the sin but rather in hypocrisy (which is claiming to believe something you actually don’t, not merely failing to live up to your beliefs), in pretense.
You say below that the church is a “hospital for the broken,” but you seem to believe that the broken are all just a bunch of fakes who have built a “façade of neatness.”
But now that I know Jesus, I boast in my weakness.
If grace is water, then the church should be an ocean,
Cuz its not a museum for good people, it’s a hospital for the broken
I absolutely agree. And that’s what the true Christian religion actually is. The fact that you’ve apparently been a hypocrite and that you probably have been burned or offended by hypocrites doesn’t mean that there really is actually no true religion.
I no longer have to hide my failures I don’t have to hide my sin,
Because my salvation doesn’t depend on me, it depends on him.
Actually, it depends on you, too. If you don’t cooperate, then it won’t do anything for you at all.
because when I was Gods enemy and certainly not a fan,
God looked down on me and said, “I want that man!”
Which is so different from religious people, and why Jesus called em fools
There you go again. Jesus never said any such thing. Indeed, He seemed especially intent on establishing His Church, which is an actual community, a body—in your words, a “hospital for the broken” (that image comes from “religion,” by the way).
Don’t you see hes so much better than just following some rules?
Who actually claims that religion is about “just following some rules”? Yes, there are “rules” in the sense that there are moral standards and traditional ways of doing things, but that’s because, if you’re going to have a functioning hospital for the broken, there will need to be ways of keeping the peaceful atmosphere, passing on the wisdom of the Great Physician, and also in informing the patients what kinds of behavior will help in their healing and what kinds are going to make them sicker.
Now let me clarify, I love the church, I love the bible, and I believe in sin
These are all things that “religion” has revealed, I’m afraid.
But my question, is if Jesus were here today, would your church let Him in?
Well, since you asked about my church… He comes to my church every day, and He actually is present on my altar at least once a week, and we not only let Him into the church, but we let Him into our actual bodies.
Remember He was called a drunkard and a glutton by “religious men”
The Son of God not supported self-righteousness, not now, not then.
But He was also called “my Lord and my God,” and “the Lamb of God Who takes away the sin of the world” and “Savior” by “religious men.” He came precisely to give righteousness to those who would participate in it. Being “religious” does not make someone “self-righteous.”
Now back to the topic, one thing I think is vital to mention,
How Jesus and religion are on opposite spectrums,
One is the work of God one is a man made invention,
One is the cure and one is the infection.
Actually, I thought sin was the infection. When Adam and Eve infected the whole human race with what they did, was their error the founding of “religion”? I seem to have missed that part.
Because Religion says do, Jesus says done.
Religion says slave, Jesus says son,
There’s a whole lot of “do” from the mouths of Jesus and His chosen Apostles in the New Testament. As for the “done,” yes, His work is done, but even the Apostle Paul had the impression that he needed to keep working on “laying hold” of what Jesus had done for him.
Religion puts you in shackles but Jesus sets you free.
Religion makes you blind, but Jesus lets you see.
This is what makes religion and Jesus two different clans,
Well, like someone said, “just because you call some people blind, doesn’t automatically give you vision..” It seems to me that you’ve conflated sin with “religion” and hypocrisy. They’re really not the same thing. Religion is many things, while hypocrisy is a particular type of sin. The bondage and blindness that Jesus and His Apostles preached about are slavery to sin and the blindness of hypocrisy, not “religion.”
Religion is man searching for God, but Christianity is God searching for man.
Which is why salvation is freely mine, forgiveness is my own,
Not based on my efforts, but Christ’s obedience alone.
“Religion” is a lot of different things. I agree that it is God Who has come to reconnect (religio) with man, but He also created man to have a longing for God. What you’re revealing here actually has a technical theological name, and it’s the heresy of monergism, the idea that the whole of salvation is exclusively the act of God. You’re right that salvation isn’t based on your merits, but you’re wrong that Christianity isn’t about man searching for God. It’s both about God Who has come to be with man (“searching” seems to suggest that He doesn’t know where man is) and about man’s response to his desire for the divine.
Because he took the crown of thorns, and blood that dripped down his face
He took what we all deserved, that’s why we call it grace.
That’s not why we call it “grace.” Grace (in Greek, charis) actually refers to a “gift,” not to the substitutionary atonement theory of the crucifixion.
While being murdered he yelled “father forgive them, they know not what they do”,
I missed the part where it said He “yelled.”
Because when he was dangling on that cross, he was thinking of you
He paid for all your sin, and then buried it in the tomb,
Sure, though the “murdered” and “dangling” language strongly suggest to me that He was somehow helpless. But He wasn’t.
Which is why im kneeling at the cross now saying come on there’s room
Really? You know what they call it when people pray together in front of a theological image like a cross, right? I’ll give you a clue: It starts with an R and ends with -eligion.
So know I hate religion, in fact I literally resent it,
Because when Jesus cried It is finished, I believe He meant it.
Hatred and resentment (and I really mean this, too) are very dangerous places from which to build a theology. I also believe that Jesus meant it when He said “It is finished” (literally, “the purpose is fulfilled” or “it is consummated,” depending on whether you’re reading Greek or Latin), but there’s absolutely no indication anywhere in His words, the words of His Apostles, or the words of those who received the Apostles’ teaching (the Church) that what was “finished” is “religion.”
…on this rock I will build My church, and the gates of Hades shall not prevail against it. (Matthew 16:18).
If anyone among you thinks he is religious, and does not bridle his tongue but deceives his own heart, this one’s religion is useless. Pure and undefiled religion before God and the Father is this: to visit orphans and widows in their trouble, and to keep oneself unspotted from the world. (James 1:26-27)
It’s worth noting that I touched on some of these same themes in this March 2011 post: “Spiritual But Not Religious” and the Path to God.
It’s probably even more worth noting that Fr. John Romanides wrote extensively on what he calls “The Cure of the Neurobiological Sickness of Religion,” and perhaps that’s what Bethke is attempting to get at, but his use of religion is so irresponsibly vague that I honestly don’t think there’s any real comparison between Bethke’s poem and what Romanides is addressing.
Update: For some reason unbeknownst to me, this post is getting a lot more attention than most of my posts do, and I know that there are a lot of folks who are not members of the Orthodox Church who are visiting.
To all of my non-Orthodox visitors, welcome! This site is written by a priest/presbyter/pastor of the Orthodox Christian Church, the oldest of all Christian churches, to which all Christians can ultimately trace their roots. Want to know more? Start here.
Update: Here are some other critiques of this, representing various traditions, which you might also find interesting:
- Patrol Magazine: Lame Poetry, False Dichotomies, and Bad Theology
- T.J. Draper: Why I Hate Religion, But Love Jesus
- Shameless Popery: Jesus v. Religion?
- Bad Catholic: Why I Hate Religion, But Love Jesus — The Smackdown
- DeYoung, Restless and Reformed: Does Jesus Hate Religion? Kinda, Sorta, Not Really
- Internet Monk: Why I Just Can’t Hate Religion, Though I Love Jesus
- Christianity Today: The Business of Religion vs. Jesus
Feel free to comment with others, if you find them.
Update: Because of the now thousands of hits that this post has quite unexpectedly received, it should be noted that I will not be publishing any more comments whose contents could be summarized as “How dare you criticize this nice young man, you big meanie!” or “Poetry which is rife with theological words and theological statements should not be treated as having anything to do with theology!” or “Everyone has his own interpretation, and how dare you put a different one forward than this nice young man!” (On that last point especially, the phrase you’re searching for is sola scriptura, and we Orthodox types don’t believe in it one bit. We’re also not relativists, so, yes, I do think that some theology is just plain wrong.)
Update: I suppose I should also mention that I’m not going to be publishing the many (more) comments whose purpose seems to be to convince me of Evangelical Protestant theology (especially soteriology, i.e., the theology of salvation). That is the theology I was raised with, so I am indeed familiar with it, and I explicitly left it behind in becoming an Orthodox Christian.
If you’re interested in my more detailed critique of that theology (which this post doesn’t include), I strongly recommend checking out my book Orthodoxy and Heterodoxy or the podcast of the same name (which has much of the same material, though a bit less).
Final Update: I’ve decided to close comments on this post. Details are here.
See also this post on why, curiously enough, I am not in fact arguing that one is saved by “rules” and “religion,” etc.
In light of yesterday’s post, I thought it might be useful to comment on the “other” side of the questions of inter-religious relations. By no means is this a sort of antithesis of yesterday’s thesis. Indeed, I believe a vigorous engagement precisely on doctrinal terms is the basis on which the best inter-religious friendships can occur. I’ve known some good men who have been engaged in honest, “ecumenism with a gun” type of dialogues who have made many good friends along the way, even if they remain on different sides of doctrinal questions.
Now, it should be noted that I do not rise in any sense in defense of “religion.” There is no such thing. There are only religions. Religion is far too broad a term to be useful in any real sense as a phenomenon to which one can point or offer criticism or defense. (For more on this, see the opening pages of David Bentley Hart’s Atheist Delusions: The Christian Revolution and Its Fashionable Enemies). That said, I find religion quite interesting, and if we boil it down at least to its etymological roots (re + ligio), it means “reconnection.” Religion is fundamentally about reconnecting oneself—to community, to transcendent principles, to metaphysics, to tradition, etc. And in that sense we can see the fundamental irreligiosity of our age—even while attendance at religious services remains quite high just about everywhere, there is more and more a fundamental cultural sensibility of disconnection rather than reconnection. Indeed, much religion is, in this sense, distinctly irreligious.
The forgetfulness of politics (e.g., the senator who today insists that the sovereign debt ceiling must be raised who five years ago spoke out against it on principle, yet without any loss of reputation or influence), the ahistorical character of much theology and spiritual life, the general ignorance of history and disdain for tradition, the banality of modern industrialized mass education, the popularity of contraception—all of these things form a maelstrom of disconnection, of people from their pasts, of people from each other, of people from what orders their lives toward what is noble. The irony of our age is that, as telecommunications gives us more of the illusion of connection, we are plunged further into isolation.
Thus, I rise today in praise of faith, which is fundamentally not a set of beliefs, but an act. Faith is the act of reconnection. It is the act of religion.
I am fascinated by religions, and the more I learn of them, the more I learn to love Orthodoxy—not out of disdain, happy to be “free” of their problems, but rather out of being able to see my own faith more clearly and having my blind spots cleared up because of the way some other faith emphasizes things. It was a class on Hinduism which helped prepare me for the paradoxes of Orthodox Christianity. It was a friend’s decision to become Roman Catholic that articulated for me why I could no longer be Protestant. It was in seeing Islam in prison that I caught a glimpse of what prisoners experience. It was a Roman Catholic roommate in college who demonstrated for me what firmness in faith could look like for men in their twenties. And of course it was my Evangelical upbringing that gave me Christ.
All those who believe in what is beyond the world of the dull senses, who are willing to use tools of knowing that are beyond what has become standard in our world, have something in common, and that is that we believe in the possibility of self-transcendence. If there is a God (or even gods), then that means that humility is called for.
There is also something about man’s reach for transcendence that produces beauty. I can see the beauty in Buddhist culture, though I have a hard time relating. I can see it much more clearly in Catholic and Anglican Christendom, and indeed, in many ways, I still feel more at home in those Western Christian worlds than I do in the cultures of Orthodoxy. I of course want to go see Greece, Syria, Russia, etc., but I don’t think that they will thrill my heart in quite the way that my pilgrimage to the British Isles did in 2001. And I still try to read Tolkien every year.
I am also moved by the seriousness and capacity for compassion of the believers I meet outside of Orthodoxy, as well. Of course the family in which I grew up is highest among them. But I also greatly respect my clergy friends in other confessions that live and work here in Emmaus. I don’t believe in their theology, but they (who are mostly far more experienced than I) have a maturity and a comfortableness in their own churches that I hope someday to attain in my own. And I also very much wish that the sort of strong moral voice that certain communions have in America (particularly Rome) were characteristic of the Orthodox.
Yes, I want everyone to be an Orthodox Christian. But I do not go around trying to “make” people Orthodox. I will of course debate doctrine if that is appropriate at the moment, but I’m mainly interested in trying to facilitate an encounter with Christ. And just like St. Justin Martyr believed of old, Christ can be encountered outside the visible boundaries of the Church, as the spermatikos logos, the Word of God in seed form. That doesn’t mean that Christ’s Church doesn’t have boundaries, but it does mean that He’s out and about. He’s on the move.
It is not the case that everything outside the Church’s visible boundaries is unmitigated darkness. Any place where God is sought, where Christ is loved, or where the Truth is desired is a place where I can find joy.
There are, of course, cheerful materialists out there, people for whom transcendence or absolutes are utter nonsense yet are not bothered by it. But almost all of them are enjoying the inheritance of religion and not really ready to abandon it.
John Lennon once asked us to imagine a world without religion. The last prominent man who really did that with any consistency and honesty was Nietzsche. And I’m not fond of the vision he concocted. He was ready to deal with a world with a dead God.
It’s a good thing he was dead wrong.