Blessed Feast Day!
As we start the Civil New Year people think automatically in terms of change and personal resolutions. Christians do the same, and why not? Our Faith is all about change: repentance, rebirth and renewal.
Along with resolutions, however, I would like to add a general question for us to ponder. Since many people are reportedly approaching the Church in large numbers across North America and even in Europe, this could be a timely topic. The question is, “What does it mean to be an Orthodox Christian?”
It seems a bit pretentious on my part to address such a broad and difficult topic, especially in any sort of concise way. And yet, it does have to be considered inevitably by everyone: inquirers, catechumens and Church members alike.
Depending on the context and level of discussions one could provide very formal, theological answers. Countless books have been written on the history and beliefs of the Church. But then again, a less formal emphasis on charity in the light of Christ is sometimes presented, along with the words, conservative and liturgical, as simple ways of explaining to others what it means to be Orthodox. Both ways are effective depending on the overall content and audience. St. Seraphim of Sarov (1754-1833) offered this brief insight to his friend Nicholai Motovilov: “The goal (or aim) of the Christian life,” he said, “is the acquisition of the Holy Spirit.”
Archbishop Dmitri of Dallas (+ 2011) customarily took a direct, theological approach. He went straight to the Source and referenced the following: “What do you think of Jesus Christ? Whose Son is He?” (Matt. 22:42) Everything that it means to believe, worship and live as an Orthodox, proceeds from an answer to that one question that Jesus asked the Pharisees. In his book, Doctrine of Christ, the Archbishop called this the most important question ever asked. A second is like unto it: “Who do you say that I am?” (Matt. 16:15)
Some Christians might reply, “Easy: Jesus is the Son of God,” and did He not commend the Apostle Peter for his Confession of Faith: “Thou art the Christ, the Son of the Living God?” Well yes, He did. And yes, He is the Son of God. But what does that response mean? On a certain level such a brief answer is not always satisfactory. Seven Ecumenical Councils were convened over the span of five centuries to nail down specifically the identity of Christ and its implications. So important was that one topic, and so possible it was and is to make the title “Son of God” mean just about anything you want it to mean, that councils had to be called to insure there was no confusion or uncertainty. If our entire Faith hinges on this One Person, then we need to know as clearly as possible Who He is and the nature of His mission. Sort those things out, and the various teachings and practices of Orthodoxy make increasingly more sense.
In addressing the question before us we can also take a slightly different, less theological approach from that of the Archbishop. Let’s refer to the two greatest commandments on which – according to Jesus – hang all the law and prophets: “Love God with all your mind, heart, soul and strength,” and “Love your neighbor as yourself.” (Matt. 22:37-40) If each person will strive to learn the profound meaning of those words and then attempt gradually to live in such a way that our actions and words reflect that approach to life, that – in the Light of Christ – is essentially what it means to be Orthodox.
Without wanting to be overly simplistic, we could say that as genuine love becomes a primary focus for us, we will increasingly – out of love – start to do whatever God would have us do. We will pray to the Lord daily; we will go to Church, repent of our sins and partake of the sacraments; we will become good stewards, give of our talents and resources toward the work of the Church; we will sacrifice for others, with our time, energy and through charitable contributions; all in the name of love.
In addition, we will confess the Lord, fully divine, fully human. We will confess God, as a Trinity of Divine Persons, Father, Son and Spirit, because the desire to love God, with all our heart, mind, soul and strength, will lead us to seek the truth about His identity, His will for man, and the way in which He interacts with all of creation. An authentic desire to love others will show us the way.
What occasionally concerns me is that when faced with addressing the question, “What does it mean to be Orthodox?” we sometimes forget to emphasize love. We default to answering in shotgun fashion. We are all over the map theologically and with regard to Christian disciplines: liturgical rules, ascetism, new and old calendars, Apostolic authority, male or female priesthood, leaven or un-leaven bread, Ecumenical Councils and so on. At this time of year, we even like to contrast a twenty-four-day Advent season in the West with our own forty-days, and then twelve days of Christmas with six weeks in Orthodoxy.
But it could be that it is often better to simply redirect religious questions to the basics of Orthodoxy. His Eminence Dmitri chose to start with Christ’s identity, fundamental to our Faith, no question. It’s step one. But we can just as easily start with the notion of love, the greatest of virtues: love God, love people. And do we not confess that Jesus is love incarnate?
Find out then what it means to, “love as Christ has loved us,” and we will all know what it means to be Orthodox. That might even be a resolution of sorts, as we start the New Year. Not WWJD, “What would Jesus do?” but Who is Jesus really, and what would He have us do in His name, out of compassion?
It seems to me that our own Divine Liturgy makes clear that these emphases are two sides of the same coin: “Let us love one another (we pray), that with one mind we may confess, Father, Son and Holy Spirit…” Faith and love go hand in hand. They are inseparable and complimentary.
Christ is Born! Happy New Year! (A sermon given at St. Barbara’s)