People in general are far too acquainted with fear, and unfamiliar with “the peace of God which “surpasses all understanding” (Philippians 4:7). They live daily in fear of crime, terrorism, war, disease, an uncertain economy, as well as apprehension from urban isolation, from not knowing – and thus not fully trusting – family and neighbors.
Beyond this, fear is used as a powerful tool, driving personal, political and corporate agendas. Those in positions of authority often find it easier and quicker to motivate people out of fear, rather than through inspiration, through true leadership. They find it less difficult to unite people against a perceived enemy – real or imaginary – rather than to rally them around peaceful, constructive goals. Individuals who otherwise have nothing in common, find mutual ground against a shared opponent. An ancient proverb comes to mind: "the enemy of my enemy is my friend." Knowledge of such predictable, fear driven behavior, serves as a basis from which to evoke desired responses from select groups and individuals. Such maneuvering takes place on both micro and macro levels, from the confines of small family units and clusters of friends, to the level of large businesses and governments.
As part of the fallen human experience, fear – unfortunately – is also a reality in the life of the Church. Christians experience all of the above: i.e. fear used by civic and corporate leaders as a manipulative tool, as well as societal based fears. They face the common fear of human interaction; fear of change; of divesting oneself of non-essentials for the Gospel's sake; an overwhelming fear of God's wrath in churches where divine retribution is a constant theme; fear of persecution and martyrdom for Christ; and fear of death generally, with no expense or effort being too great to delay the inevitable, or to make death as painless as possible.
There are those, however, who have risen above personal insecurities, suspicions, threats from non-believers, and anxieties over death. Many who conquered their fears through love and faith are called saints. They provided examples of courage that Christians strive to emulate. They knew, as well, a healthy fear of the Lord that is "the beginning of wisdom" and which leads to life. (Proverbs 1:7; 9:10; 19:23).
Fear, however, creeps into the Church's life in other ways. Tragically, as with society at large, it can be used in varying degrees to drive agendas within the Body, to divide Christians. Additionally, fear is brought into Orthodoxy as a vestige from the past in the lives of many who convert from other faiths. In such cases fear may lead to "going on the defensive," assuming that the Orthodox Church is easily susceptible to trends adversely affecting non-Orthodox churches. Thus, at times one encounters knee jerk reactions – personal efforts to guard the Church – against legitimate threats certainly, but also against what could be considered normal, healthy activity within the life of the Body.
A few gender-based and “lifestyle” examples come to mind, but we will cite only one.
A number of years ago an Orthodox conference was held concerning, "The Role of Women in the Church." The theme itself seemed innocent enough and useful. People have questions about parish ministries, as well as Orthodoxy's understanding of both men and women serving the Body of Christ in various capacities. Thus, an assembly devoted to such a topic appeared highly beneficial.
That year a guest editorial was printed in an Orthodox paper, written by a member of the Orthodox Church in America. His former faith had gone through major changes, among which was the ordination of women to the priesthood. The editorial was strong in its tone. The point of emphasis seemed to be that the upcoming Orthodox conference focusing on women was an example of activities that could open the floodgates for women's ordination in the Orthodox Church. Needless to say, he did not seem to be in favor of such a gathering.
To some extent the author's mindset was understandable. His words constituted a warning based on prior experiences in another conservative Christian group. While regretting, however, what happens outside the Orthodox Church, Orthodox Christians can appreciate the power of their own living Tradition to address contemporary issues in a forthright manner. They can readily acknowledge the necessity of such efforts for the benefit of believers. Within our Tradition the Holy Spirit works to guide the faithful into all Truth. Having survived two thousand years of every imaginable persecution and hardship, the Church itself has nothing to fear from open dialogue, from sincere questions by the faithful.
It is a great blessing that we are free and possess the means in this country to convene conferences devoted to "Women in the Church," or to other worthwhile topics. We also have ready access to knowledgeable theologians, clergy and laymen. Education and reasonable dialogue on theological, moral, even political issues, are to be encouraged and not feared. Airing out the Faith, letting it breathe and speak to life, allows it to challenge and guide contemporary culture. Constructing non-essential walls around the Church out of fear, as well as attempts to isolate Church members from issues that will inevitably affect them as members of society, may provide a disservice to the Body, placing obstacles to spiritual growth where they need not exist, diverting focus from the real enemy.
The Apostle’s words in his letter to the Ephesians are a continual reminder of where the true danger lies: "we do not wrestle against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this age, against spiritual hosts of wickedness in the heavenly places" (Ephesians 6:12).
For two millennia the Truth has triumphed over falsehood. Christ bestowed the gift of peace and promised that, "the gates of hell shall not prevail" (Matthew 16:18). Individual believers may fall and lose sight of the Truth. That is always a possibility. The Church of Christ itself, however, cannot die. An Orthodox nun in the South once commented: "...even if it is in the heart of just one person, the Orthodox Church will always exist."
Admittedly some of these thoughts may be viewed as too simplistic, as perhaps ignoring the great theological controversies of the past, the profound concerns of the Church Fathers as they fought against heresies, as well as persecutions and emotions that accompanied their efforts. Our intention, though, is not to minimize real threats, or serious spiritual consequences resulting from error and delusion. We merely wish to distinguish between perceived and actual dangers for the Church, and to emphasize the uniqueness of Orthodoxy among the Christian faiths. Such a distinction should offer courage to the faithful by instilling trust in a living Tradition, guided by the Holy Spirit.
We also wish to discourage, within the Church, paralysis brought on by fear, and to encourage a certain kind of openness reflected in Church history as the Church sought to speak creatively to surrounding cultures. Fr. John Meyendorff of blessed memory, in his book Living Tradition, provides some guidance in these matters. With regard to fourth century Christian battles against Arianism, he stressed the creative efforts of the Fathers. They sought out and used contemporary terminology as a way of expressing the Ancient Faith in their day and time.
Fr. John writes: "The Fathers...did not simply anathematize the Arians but also provided a positive and contemporary terminology to explain the mystery of the Holy Trinity: the terminology enshrined in the Church's Creed. They did not simply deny the validity of Greek philosophy, but demonstrated as well that its best intuitions could successfully be used in Christian theology, provided that one accept the Gospel of Christ as the ultimate criterion of Truth."
And of course, often cited is St. Paul’s encounter with the men of Athens in Acts 17. His reference to their “unknown God,” while introducing his hearers to Jesus, was a simple, yet brilliant example of using one’s surroundings creatively for a Godly purpose.
The Apostle instructs that fear – specifically fear of the "ultimate enemy" – is something from which Jesus came to deliver mankind (Hebrews 2:15). Society at large, as well as religious groups, may be prompted or paralyzed by fear and delusion, or may use these things as tools driving a myriad of agendas. But certainly, within the Orthodox Church, its faithful should find courage, be driven by devotion to Truth and motivated by love, perfect love which "casts out all fear" (1 John 4:18).