About those who have never known the teachings of Christ and His Church
I am not commenting
on the deeds of those who have never been blessed with the fullness of the
teachings of Christ and His Orthodox Church. There are many born into Christian
communities who have no other knowledge of Christ and His Church except that
which has been taught to them by their mankind-founded communities. It should
be noted that many adherents of these communities do, in fact, seek to follow
Christ with deep fervor and commitment. Furthermore, we are not even to judge the
founders of these man-created communities. Only God can know the hearts of
these founders, and their followers' as well. As St. John (1Jn 3:20) tells us:
"For if our heart reprehend us, God is greater than our heart, and knoweth
all things."
The admonition of
Christ on not judging others is explicit and can be considered a cornerstone,
making up the foundation of His teachings. It stems from the fact that we are
all sinners and must never condemn anyone. Recall our Lord's admonition to
those about to stone the woman caught in adultery: "He that is without sin
among you, let him first cast a stone at her." (Jn 8: 7)
Judge not, that you
may not be judged, For with what judgment you judge, you shall be judged: and
with what measure you mete, it shall be measured to you again. (Mt 7: 1-2)
Judge not, and you
shall not be judged. Condemn not, and you shall not be condemned. Forgive, and
you shall be forgiven. (Lk 6: 37)
Refusing to judge
others can be considered an act of worship of God. St. Peter of Damaskos
explains it thus: ". . .confess God's grace continually by not judging
anyone." (Philokalia III, p. 160-161)
While we cannot judge
others, we are required to judge their acts
The Church
struggled on principled terms with the heresies that were infecting her
children and that there were cases where those who had gone astray were healed
of heresy, experienced repentance and returned to the bosom of the Church. This
tragic experience of misunderstanding emerging from within the Church herself
and of the struggle with it during the period of the ecumenical councils has
taught the children of the Orthodox Church to be vigilant.
There are several
other passages from the Synodal statement that are very relevant to this issue
and worth serious reflection and study, and which can be found in the Endnote
below. The Orthodox Church considers it is the one true Church. The
Apostolic Churches are close to one another in many ways and we pray will be
most likely to be first in full communion with each other. Unfortunately,
some reform groups depart very far.
About those who left
the plough they were holding onto and look back
Now, and here I am
speaking about, and to, all of us Orthodox Christians, let us consider our
Lord's admonition that : "No man putting his hand to the plough, and
looking back, is fit for the kingdom of God." (Lk 9: 62) Now the
"plough" can be seen as our baptism and our commitment to the Orthodox
Church. The "looking back," then, is reverting to any attitude that
draws us away from that, most particularly the subtle and insidious attitude of
condoning relativism or, God forbid, the entertaining ideas like: 'I don't need
the Church;' 'I can talk to God alone, by myself;' 'I can pray in any church.'
The admonition not to look back in this way applies most especially to those
originally baptized, but who are later tempted to look back toward the
non-Apostolic communities and what they may seem to offer. To them Christ's
rebuke speaks: "And unto whomsoever much is given, of him much shall be
required." (Lk 12: 48) We need to remember that what is required of us is
fidelity and commitment to His Orthodox Church —not to some man-made group. no
matter what they call themselves or how many books they carry around or quote
from, even a book they call "The Bible."
We need to remember
that what is required of us is fidelity and commitment to His Orthodox Church
—not to some man-made group. no matter what they call themselves or how many
books they carry around or quote from, even a book they call "The
Bible." In this regard, we remember the Evil One tempting Jesus in the
desert by quoting Sacred Scripture: "And the tempter coming said to Him '.
. .: It is written, Not in bread alone doth man live, but in
every word that proceedeth from the mouth of God.'" (Mt 34: 34)
St. Silouan of Mt.
Athos: Exemplar of having prayerful love for all
We are required by
our commitment to Christ and His Church to go way beyond merely not judging
others. We must actively seek reconciliation, and at the very least pray for
all, ourselves, as we are all sinners, and extend that reconciiliation to all
those who have committed the most egregious offenses. St. Silouan of Mt. Athos
tells us ". . . you must love those who offend against you and pray for
them until your soul is reconciled to them." (Sophrony, 1999)
A good example is an
encounter the saint had with an anonymous hermit as recorded by St. Silouan's
cell attendant and spiritual disciple, Archimandrite Sophrony. The hermit, with
"evident satisfaction," told the saint," God will punish all
atheists." In terms of the theme of this essay, we can add to the word
'atheists:: homophiles, moral relativists, secularists, members of
non-Apostolic Christian groups, etc. Of course, the saintly elder was disturbed
by the hermit's judgment. St. Silouan responded: "Tell me, supposing you
went to paradise, and there looked down and saw somebody burning in hell-fire –
would you feel happy" The hermit responded: "It can't be helped, It
would be their own fault." With "sorrowful countenance" the
saint responded: "Love could not bear that. . . .We must pray for
all." This should be what spiritually animates our hearts, minds and
interactions toward all those who do not uphold the fullness of orthodox
Christianity.
The Ethos of Raising
Children and Ourselves as Orthodox Christians
There is a spiritx
that should enliven and permeate the 'domestic church' and its anointed
leaders: the Godly blessed (by the Holy Mystery) marriage of husband and wife,
parents who are to "educate [their children] in faith and fear."xi
This ethos should, however, not be limited to those who are married, but
extended to all those who have "put on Christ"xii through their
baptism, single individuals as well. This would include all laity and
monastics.
We know that Christ's
visible Church was sealed by the Holy Spirit at Pentecost and has passed down to
the Church to the present day. Originally, the visible Church started with the
Apostles and Disciples. In the Church today, each of the Apostles of the twelve
and of the seventy has their own day of commemoration, but on the Sunday after
Pentecost is celebrated the synaxis, or gathering, of not only the Apostles
but, in fact, all the saints of the Church who shone forth throughout the whole
world from all time. This includes the powers of heaven (the angelic hosts) and
the holy prophets of the Old Covenant as well. There is a great prayer of the
Church that calls all this to mind - the Synodikon of Orthodoxy - which can
also serve as the ethos of the spiritual life of all true Christians.
The Synodikon of
Orthodoxy
One relevant phrase
from the Synodikon is: "As the Prophets saw, as the Apostles taught, as
the Church received, as the Teachers laid down as doctrine, as the World has
agreed, as grace has shone". We see from this that the avowals of all the
saints are considered as God-inspired. Divine inspiration is linked with
Revelation. The saints experienced God; they attained a spiritual perception of
the Divine. They knew a personal God experientially. They received a personal
Pentecost. Because of their experiences of a Divine Revelation they are regarded
as unerring teachers of the Church. This grace was given them because they
embraced Christ's cross by flight from sin, thus attaining theosis
("partakers of the Divine Nature," 2Pt 1:4).
The lives and
teachings of the saints echo the mind of the Church. It is unthinkable,
therefore, not only for the saints, but for anyone, to be considered an
Orthodox Christian if they are separated from the mind of the Church by holding
on to erroneous heretical personal conceptions and opinions and, even worse, teach
these self-created interpretations to others, either directly or by example
(psychological modeling).
Another
consideration: The Church as hospital
But the laborers in
the hospital vineyard are not limited merely to the clergy. As St. Paul
reminded the Galatians, we have each received individual gifts and can offer
different service to the 'Body of Christ:" "For as many of you as
have been baptized in Christ, have put on Christ.. Now you are the body of
Christ, and members of member. And God indeed hath set some in the church;
first apostles, secondly prophets, thirdly doctors; after that miracles; then
the graces of healing, helps, governments, kinds of tongues, interpretations of
speeches. Are all apostles? Are all prophets? Are all doctors? Are all workers
of miracles? Have all the grace of healing? Do all speak with tongues? Do all
interpret?" (Gal 3: 27-30)
Let us all put our
hands to the plough that is Christ and His Church and never take them off or
look back. Let us hold fast to the Mind of the Church, to be informed and
formed by it so as to courageously model it in our lives. This way we will be
faithful laborers in Christ's hospital vineyard (the Church) according to the
gifts we have been given. As St. Paul tells the Corinthians:
But be zealous for
the better gifts. And I shew unto you yet a more excellent way. (1 Cor 12: 31)
An article by Fr. George Morelli
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