In a
recent podcast titled “Introducing Eastern Orthodoxy” at the Just & Sinner
blog, Lutheran author Jordan Cooper laid some groundwork to help not only
explain why many conservative Lutherans are ‘heading East,’ but also provide an
introduction to Orthodox belief and practice for his largely Lutheran audience.
Since I
have a lot of respect for both Lutherans and their theology—especially that of
Martin Luther as compared to other, later Reformers—I thought it might be
helpful to take some notes and provide a brief response.
Given
that I am responding to my own notes on his talk, it’s possible I have
misunderstood Jordan on points, and so I apologize ahead of time if that’s the
case. I’d also like to say that the purpose of this article is not to engage in
any hostile battle, but to provide balance for what I consider to be a largely
accurate representation of Orthodox Christianity.
Why Are People Converting?
From the
onset, Jordan discusses the conversion phenomenon of the past few decades,
where a number of high-profile evangelicals and even whole church
movements—such as the Evangelical Orthodox Church, led by Peter E. Gillquist
(of blessed memory)—are being received into the Orthodox Church. For him, and
other conservatives in the Lutheran Church—Missouri Synod, this begs the
question: ‘Why?’
Unfortunately,
I feel that Jordan makes a mistake that many of us make when faced with this
sort of thing, especially if it involves either friends or loved ones. I have
been guilty myself.
While the
temptation to explain individual or even mass conversions of people from one
religious persuasion to another is strong, it should be resisted. People are
individuals and everyone is on their own path. Attempting to categorize and
ultimately explain away these conversions (and individuals) is neither honest
nor helpful. Jordan wants to categorize these conversions as being mostly done
by under-educated evangelicals or those attracted to the external beauty of
eastern Christianity, but neither is really the primary, motivating factor
(even if they are a supplementary factor for some). I have written before on
the wrong reasons for converting.
Instead,
it is far more helpful to ask these people directly what led to their
conversion, and to dialogue with them (if at all) on the grounds of doctrinal
convictions. Better yet, simply pray for them, love them, and seek to
understand how this step is but one of many on their own salvation journey.
Discerning motives is always best left to God alone.
A Love for Church History and the Early
Church Fathers
Jordan
believes that for the under-educated—those not exposed to either Church history
or the early Church fathers—their conversion is done perhaps in ignorance. Had
they realized that a love for both early Church history and the fathers was
also present in confessional Lutheranism (as with Martin Chemnitz, for example,
in his Examination of the Council of Trent), then a conversion to Orthodoxy or
Roman Catholicism would not be necessary. Jordan also feels that one finds in
Orthodoxy a romanticized version of early Church history, with a mythical
‘consensus of the fathers’ for most beliefs, as well as a naïve understanding
of both Christian history and the struggle for doctrinal orthodoxy.
No doubt,
for many converts to Orthodoxy from other forms of Christianity, a robust
exposure to the early Church and her beliefs is a key motivation behind
conversion. There is a profound, existential experience to be had when one can
read descriptions of the liturgy for catechumens in the third century writings
of a Saint, and then experience that same service—word-for-word and
action-for-action—in the here and now. I was struck by this experience myself,
even as a semi-educated, well-read Protestant of over twenty-six years (at the
time of our conversion).
But
rather than this being a problem of skipping ‘patristic Lutheranism’ (or
Anglicanism, or Presbyterianism) altogether, many take a direct route from
historical study to incarnate reality. In other words, rather than reading
about the Church of the past, in Orthodoxy one finds that same Church in the
present. This is an ontological conversion, not an exercise in academic
curiosity. Rather than attempting to recreate the best elements of our
Christian past in the present, converts to Orthodoxy are deeply convicted—more
often than not—that the Church into which they are being grafted is truly
one-and-the-same with that Church of the third century (or indeed, of any
century). Jordan and others are certainly free to disagree on this point, but
this is where we are.
When it
comes to a romanticized view of history or the Church fathers, I feel this
critique is almost an inescapable one for those not involved with the life and
ministry of the Orthodox Church—in other words, for those on the
outside-looking-in. This is partly due to a lack of resources in the English
language that are both accessible and relevant for those interested in learning
more about the Orthodox Church (but this is slowly changing). Instead,
speculation and oft-repeated half-truths reign supreme (especially on the
Internet).
In
reality, Orthodox Christians and scholars are acutely aware of the struggles
for orthodoxy, beginning as early as Irenaeus’ writings against the Gnostics
and continuing all the way down until the present, where any number of
struggles can be easily numbered (Lord, have mercy). There was no ‘golden age’
of the Church, nor will there ever be one this side of the resurrection. Some
of our greatest heroes of faith died either in exile (St. John Chrysostom, St.
Athanasius of Alexandria) or with their limbs or tongues having been severed
(St. Maximos the Confessor). Even ‘jolly’ Saint Nicholas died with a broken
nose and having slapped Arius in the face. Christian history is indeed a complicated,
messy thing. The theanthropic Body of Christ is never without the ‘anthropos’
and a struggle for both doctrinal and moral purity.
On the
issue of a ‘consensus of the Fathers,’ it is somewhat inaccurate to attribute
this perspective to the Orthodox Church as the sole or even primary litmus test
of orthodoxy. In fact, this perspective has more heritage with the Reformers
than with the Orthodox Church. For Orthodoxy, ‘dogma’ is defined by conciliar
consensus as laid out in the Ecumenical Councils. Orthodox dogma, then, is
actually restricted to a rather limited number of doctrinal ‘boundaries’ (Greek
‘Horos’), within which all dialogue, debate, and pious opinion takes place.
Even doctrines such as deification have not been ‘dogmatized’ in the eastern tradition,
but represent instead a prevailing consensus of theological expression. The
same could be said for any number of Orthodox doctrines that are often wrongly
characterized by the non-Orthodox as ‘the Orthodox position’ on a topic (more
on this later).
As an
aside, the so-called canon of St. Vincent of Lérins (often cited as an example
of requiring patristic consensus) does not describe the manner in which dogma
is determined, but rather how discerning Christians throughout history are to
engage in a proper discussion of matters that are not dogmatic—that is, that
are not a matter of Ecumenical dogma—and only one of these three options (they
are not to be simultaneously applied, but rather successively) involves a
‘consensus’ of the fathers.
From the
Orthodox perspective, Church fathers are alive today just as they were in the
fourth century. There was no charismatic cessation of fathers at the close of
the Seventh Ecumenical Council, and our services often conclude by invoking the
prayers of “our holy fathers” who are among us. Christian writers in the Church
today are themselves a part of our living, breathing, holy tradition. While
some popular-level works might be misleading in characterizing Orthodoxy as a
faith always looking backwards, we are very much a living, present, and dynamic
faith. What we hold to be true is not true because it is old, but rather
because it is orthodox.
Greek East and Latin West
Jordan
rightly notes a growing distinction between the theological development of the
Latin-speaking West and the Greek-speaking East, as early as even the third
century. For example, the third century teacher Tertullian of Carthage (A.D.
160–225)—later in his life a member of the heretical Montanist sect—is often
termed the ‘Father of Latin Theology.’ He mentions key figures among the
Greeks, including both Ss. Maximos the Confessor and Gregory Palamas, whose
theology was no doubt influential on late-medieval and even present-day,
Orthodox theology.
One of
the specific distinctions he notes is the addition of the Filioque (Latin “and
the Son”) to the Nicene-Constantinopolitan Creed of 381—an addition first made
by Spanish Christians in the sixth century, and later officially sanctioned by
Rome in the early-eleventh century. I appreciated most of what Jordan had to
say on this issue, admitting that the Latin Christians were not exactly
charitable in their unilateral decision to amend the creed. However, like many
Orthodox Christians, I do not necessarily think that an amendment to the creed
is impossible (I would say it is unnecessary). Instead, the issue is the
orthodoxy (or non-orthodoxy) behind this statement and its implications.
While I
likely disagree with him on the underlying theology, I respect Jordan’s
confessional convictions that—as a faithful Lutheran abiding by the Book of
Concord—he cannot rightly advocate a removal of the Filioque from their usage
of the creed.
Jordan also
mentions the notion of doctrinal development in the Roman church today, in
distinction from the East. For example, he mentions the number of additional
‘Ecumenical Councils’ assembled by the Roman church since the Seventh
Ecumenical Council (A.D. 787), all of which are less-than-grand in both scale
and emphasis when compared with the first seven.
But here
I think Jordan commits another common error when it comes to understanding the
Orthodox Church, saying we believe ‘all heresy’ was stopped at the Seventh
Ecumenical Council, with no need for a similar ‘development of doctrine.’ (He also attributes the celebration of the
Triumph of Orthodoxy with the seventh council, a celebration that actually
first commemorated the Synod of Constantinople in 843 under the Empress
Theodora—but this is a common confusion.)
For
example, it should be noted that there are a number of Orthodox Christians and
theologians today who would term the fourth ecumenical synod in Constantinople
(A.D. 879–880) as the Eighth Ecumenical Council. This synod is referred to as
such in both the fifteenth century writings of St. Mark of Ephesus and the
Encyclical of the Eastern Patriarchs (1848), written in response to Pope Pius
IX’s Epistle to the Easterns. In the Greek church today, there are synodal
discussions for affirming this synod as well as the synods dealing with the
Palamite controversy of 1341–1351 as the Eighth and Ninth Ecumenical Councils,
respectively. A pan-Orthodox council could someday rule this to be official
Church teaching.
Beyond
this, there have been a number of formative, ecumenical statements or doctrinal
formulations on the part of the eastern churches since the eighth century.
Metropolitan Kallistos Ware, in fact, outlines these events and statements in
The Orthodox Church, which Jordan references several times in his discussion.
But we have to keep in mind what I stated already: our dogmatic boundaries are
set, with a great deal of freedom allowed within. The necessity for continual
dogmatic development is not granted on the part of Orthodox Christians,
especially given our predilection towards apophaticism.
And
finally, on this point, one cannot neglect the historical circumstances
surrounding the Orthodox Church since the fall of Constantinople (1453). For
centuries, the Church was—at best—operating in a state of persecuted ‘survival
mode,’ praying only that she would survive for another generation. This has
continued all the way until the fall of the Iron Curtain, and persists even
today. Thankfully, in many places where Orthodoxy is represented, this is no
longer the case. But one cannot ignore even the present sufferings of our
brothers and sisters in Egypt, Syria, Turkey, and now Ukraine—where the
prospect of ‘dogmatic development’ is the furthest thing from anyone’s mind.
I would
contend that the presence of dogmatic development is a symptom of stagnancy,
not the solution against it.
The Legacy of Saint Augustine of Hippo
His talk
then shifts to both the theology and influence of St. Augustine on both Western
Christianity as a whole, and Martin Luther in particular.
Mentioning
Augustine’s perspectives on human depravity, original sin, and double
predestination, Jordan states that Augustine has not been nearly as influential
in the East, and that we don’t consider him to be ‘fully’ a Saint, preferring
to refer to him only as ‘Blessed.’
Throughout
his podcast, Jordan mentions a few different source books for his exposure to
Orthodox doctrine. It has to be noted here that some of the works he’s relying
upon—especially that of Lossky, great as it is—represent a particular
perspective of Orthodox theological expression, motivated by various historical
circumstances. Again, not everything written by an Orthodox Christian—clergy or
otherwise—is representative of the dogmatic beliefs of the Church (of which
there are precious few). He is taking the opinions of a few as normative for
the entire Church. There are certainly some Orthodox people over the past
century or so who have over-reacted to a Western ‘captivity’ of their
generation in Orthodox thought, focusing this divergence on the figure and
writings of St. Augustine—but this does not represent any official Church
teaching.
In fact,
the Fifth Ecumenical Council (A.D. 553, held in the East) numbers Augustine among
a select group of fathers to be highly revered for both their piety and
theological writings. This does not mean they are infallible—and some of their
writings are more important than others—but it certainly, and with conciliar,
dogmatic authority, leaves no room whatsoever to deny that Augustine is a
Saint. On this point we must state that those who would deem him otherwise are
simply wrong. (Also, Orthodox Christians do not have ‘levels’ of distinction
for venerated figures, so ‘Blessed’ is not a designation ‘less than’ that of
‘Saint,’ for example–any more than calling the Theotokos ‘Blessed’ makes her
less than a Saint.)
While
Orthodox Christians might disagree with much of Augustine-via-Aquinas or the
later Reformers, we venerate and appreciate Augustine for the areas in which he
was most influential on the continuing life of the Church: e.g. his
anti-Donatist writings, his position on the canon and text of scripture, his
work on baptism and the other Christian mysteries, and so on. Augustine-via-Maximos
the Confessor and other work being done in our own day is far more interesting
to eastern scholars, of course, but we revere him nonetheless. Many Orthodox
Christians take Augustine as their baptismal name and even more venerate his
holy icon—we love St. Augustine.
Monergism, Original Sin, and Semi-Pelagianism
The
figure of Augustine and his influence on the West (and supposed disdain in the
East) leads Jordan to a brief discussion of the differences between monergism
and synergism.
Essentially,
monergism is the belief that all of a person’s salvation—from beginning to
end—is a work entirely of God and his Grace, while synergism teaches that God
begins the work of salvation by Grace, but a person must then cooperate with
God’s Grace for the remainder of their life. Jordan mentions the figure of John
Cassian as a champion of the doctrine of synergism, revered by the East and
rejected by the West (or at least, not venerated as a Saint). He also briefly
mentions the doctrinal position of Semi-Pelagianism, supposedly held by both
John Cassian and even present-day Orthodox Christians. Jordan notes that the
Orthodox are not full-blown Pelagians, but that we don’t see original sin as a
total or complete ‘corruption’ of human nature. For the East, says Jordan, the
emphasis is not on the sin or guilt of Adam, but on the consequence of death.
There is
almost a limitless amount that could be written on these few points, so I will
do my best to be brief.
First, it
must be stated emphatically that St. Augustine did not hold to monergism (a
Reformation doctrine), but is in fact a synergist along with practically every
other father and early Christian authority. As just one example, Augustine
shares a concise analogy of a tree, illustrating the cooperation between both
God and man in salvation (On the Grace of Christ 1.19.20). The grace of God
first makes an evil tree good (at baptism), and then “God co-operates in the
production of fruit in good trees.”
This is
the position taken by the Second Synod of Orange (A.D. 529), a council
curiously appealed to by Calvinists as ‘patristic evidence’ of both monergism
and the Doctrines of Grace:
According to the catholic faith we also
believe that after grace has been received through baptism, all baptized persons
have the ability and responsibility, if they desire to labor faithfully, to
perform with the aid and cooperation of Christ what is of essential importance
in regard to the salvation of their soul.
And
regarding double-predestination (whether taught by Augustine or not), this
council concludes:
We not only do not believe that any are
foreordained to evil by the power of God, but even state with utter abhorrence
that if there are those who want to believe so evil a thing, they are anathema.
Semi-Pelagianism
itself is also an invention of the sixteenth century, and does not exist in any
discussions of the fifth or sixth (the term is coined in 1577). While Saints
such as John Cassian and Vincent of Lérins are often wrongly associated with
this fabricated heterodoxy, they are actually in agreement
with—contra-monergism—the Second Synod of Orange. This council was an orthodox
compromise between the isolated speculations of St. Augustine and that of the
heretical Pelagians. St. Vincent himself mentions this debate in his
Commonitory around the time of Chalcedon (A.D. 451), where he decries the
doctrine of double-predestination. For those like Cassian, salvation is of
Grace from beginning to end, while not ignoring both the reality and necessity
of man’s cooperation with that Grace from baptism to last breath.
It is
sometimes claimed that John Cassian is not venerated as a Saint by Rome, but
this is not really true. In the present Catechism of the Catholic Church, he is
cited twice (as “St. John Cassian,” cf. CCC 1866, 2785). Denzinger refers to
him a number of times in the Fundamentals of Catholic Dogma as “St. John
Cassian.” His feast day—while admittedly out of prominence in the latest
Vatican reforms of the Martyrologium Romanum—is July 23 (Feb. 29 for the Orthodox
and Anglicans). Cassian was also incredibly influential on the foundations of
Western, Benedictine monasticism, along with the likes of Pachomius and the
Egyptian or ‘desert fathers’ of the east. He is not widely beloved as he once
was in the Christian West, but he is certainly not rejected or seen as less
than a Saint and father of the Church.
On the
topic of original vs. ancestral sin, this is another example of taking certain,
even popular, Orthodox writings on a doctrinal perspective, and assuming them
as normative, exclusive, and dogmatic.
It is
certainly the case that the majority of Greek and even Slavic theology on
original sin over the past century has focused on the inheritance of death and
corruption from Adam. This is also what often gets emphasized in introductory
or popular-level discourse. In part, this has to do with the fact that this is
a narrative elevated in the vast majority of our liturgical services (hymns and
prayers) related to the subject. For example, the great Paschal (Easter) hymn
refrains:
Christ is risen from the dead,
Trampling down death by death,
And upon those in the tombs bestowing life.
While the
overwhelming emphasis of eastern works on the topic of original sin focuses on
the consequence of both death and corruption (and their reversal in Christ’s
death and resurrection), this does not mean we reject a susceptibility and even
strong inclination towards sin as a result of the Fall. As Jordan would likely
agree, these viewpoints are not mutually exclusive—it is simply a matter of
emphasis. And that emphasis has changed over time, with confessions or
catechisms of the sixteenth and seventeenth centuries dealing more with the
psychical or moral effects of original sin than simply death and corruption
alone.
For more
on the other angle of Orthodox belief on original sin, I would recommend two
essays: Original Sin and Orthodoxy: Reflections on Carthage and Original Sin
and Ephesus: Carthage’s Influence on the East. As one can discern, the focus is
on conciliar, Ecumenical decrees, not a perceived ‘consensus of the fathers’ or
the viewpoints of a few, even key, writers.
East vs. West?
Jordan
feels that many Orthodox Christians are engaged in an over-reaction to what we
term ‘Western’ theology. He sees this in Lossky, and finds that for such, bad
theology is associated with being ‘Western,’ while orthodox theology is always
‘Eastern.’
On the
one hand, I think a lot of this is our own fault. As mentioned earlier, there
is definitely a part of Orthodoxy over the past century or so that has drawn
sharp distinctions between the theology of the East and the theology of the
West (and for good, historical reasons, at times). All of the world’s problems
are neatly packaged as Western thinking, with Augustine chiefly to blame.
However, I must stress that the extremes of this attitude do not express
normative, dogmatic Orthodoxy.
I’ve
already noted our affinity for St. Augustine, but when it comes to an East and
West divide, the Orthodox Church is not only for ‘Eastern’ or oriental people,
but is believed to be both a catholic and universal faith—encompassing
perspectives both Greek and Latin, Jewish and Gentile. ‘Eastern’ is more of a
description for the sake of clarity than it is anything deeply meaningful or
theological—and far less is it to be taken as the inverse of an insult. If the
Orthodox Church is termed ‘Eastern,’ this is almost always said today to
distinguish between Rome and the remaining Patriarchates and autocephalous
churches that are not in communion with the Pope of the city of Rome. So while
there’s definitely some who would use these terms as a further cause of
distinction or even division, we must remember that it is more a term of
clarification than discrimination.
Jordan
also feels that Orthodox Christians (such as Lossky) are led to false
dichotomies when it comes to doctrinal discussion, as a result of this
anti-Western bigotry. Eastern theology is delivered as the absolute antithesis
to Western theology, with Eastern ideas completely overriding and eliminating
Western ones. For example, Jordan believes that Orthodox Christians accept
one—and only one—viewpoint when it comes to a number of doctrinal distinctives
(such as the atonement), to the exclusion of other, equally valid positions.
Again, I
think this misunderstanding stems from three different factors: 1) An
unfamiliarity with the life and liturgy of the Orthodox Church as one of her
members, 2) An exposure to only certain types of Orthodox literature or
perspectives, and 3) An assumption that particular perspectives among Orthodox
authors—popular as they are—is both a normative and dogmatic expression of the
‘official teachings’ of the Orthodox Church.
And while
this is not entirely Jordan’s fault (even as I term it a ‘misunderstanding’),
from someone living as part of the Orthodox Church for several years now, I
can’t think of anything said about Orthodoxy that is more obviously false. In
truth, Orthodoxy is often called a church of both paradox and mystery. Our
light-hearted response to deeper questions from our non-Orthodox friends is
“It’s a mystery.” Whenever someone begins to ask me, “What’s the official
Orthodox position on—”, I always stop them and say “We don’t have one.”
(Half-joking, of course.)
So while
many Orthodox authors today will speak of Christus victor, ancestral sin,
theosis, and non-juridicial concepts of salvation, this is not the final,
Orthodox word on these issues. Within our ecumenical boundaries of dogma,
anything is open for discussion, dialogue, and healthy debate. While one might
find a dominant perspective in Orthodoxy on certain topics, this does not mean
we reject all other perspectives on the same. An affinity for theosis is not a
rejection of the forgiveness of sins in Christ’s death on the Cross, nor is it
a rejection of concepts like justification or even ‘legal’ metaphors for
salvation.
One must
also keep in mind that the theological discussions and debates of the Orthodox
Church are not necessarily going to neatly ‘line up’ with that of the West
(using the term as a descriptor, not an insult). In fairness, Protestant
theology is largely a reaction against Rome, with much of modern Roman theology
a counter-reaction against Protestantism (and with a great deal of synthesis,
in some cases). With Orthodoxy on the outside-looking-in, we do not always have
a common ground. This contextualization and historical reality should not be
mistaken as a lack of concern on the part of Orthodox Christians for ideas and
concepts that are more central to Protestant or Roman Catholic belief.
To
contend that Orthodox Christians misunderstand Sola fide or that we care more
about theosis than justification is to beg the question that the Orthodox
Church be Lutheran or Reformed in order to be correct. This is, at best, an
abstraction—conflating epistemology with ontology—and only muddies the waters
of meaningful dialogue.
Concluding Thoughts
While it
might seem at this point that I have a number of substantial disagreements with
Jordan on his introduction to Orthodoxy, I haven’t outlined all of the areas in
which we agree (and where he gets things correct). As I listened, I was
impressed by many of the clarifying statements he made, even seeking to
understand Orthodox Christians on their own terms, and not force everything
into categories or perspectives not necessarily shared between Lutheranism and
Orthodoxy. On more than one occasion while listening to his presentation, I was
about to write down another point for response, but he would then provide the
correct and balancing statements in order to more accurately represent the
Orthodox faith.
If there
is any prevailing weakness to his presentation, it’s that he’s looking at
things from the outside-in, and relying on only a few, select sources in order
to do so. I feel that Orthodox Christians are at fault for much of the
popular-level apologetics and other, inaccurate material one might find either
in print or online, but things are always improving. English-language Orthodox
resources on a large and quality scale are very much still in their infancy.
In the
end, I would encourage those interested in learning more about Orthodoxy to not
necessarily start with any one book, but with a simple visit to a nearby
parish. Grab coffee with the priest or deacon, and pick his brain with your
questions or concerns. More often than not, they will be happy to do so, and
without any pressure or presumption that you’re interested in converting.
Attending some services during the week, when it doesn’t conflict with your own
religious attendance on Sunday, is another helpful option (especially during
Great Lent). It’s one thing to read about Orthodoxy, and another thing
altogether to experience it and be exposed to the incarnate reality of the
Church on a regular basis.
I hope
someone finds this ‘conversation’ helpful, and that it clears up any confusion
Lutherans (or other Protestant Christians) might have regarding the Orthodox
Church and faith. I’d also like to wish Jordan the best in his ministry and
efforts, and ask his forgiveness for any areas where I’ve misunderstood or
misrepresented what he had to say.
Source: https://blogs.ancientfaith.com/onbehalfofall/why-are-lutherans-converting-to-eastern-orthodoxy/
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