On Necessity and Love

"Is it necessary?"

As a former Protestant in the process of converting to Orthodoxy who still has a circle of friends that are predominantly Protestant, this question comes up a lot especially with regard to the 'peculiars' of Orthodoxy that are foreign to the evangelical Protestant world. At catechism this past Sunday it seemed that my fellow catechumens often encounter this same sort of question regarding Orthodox doctrine and praxis.

The more generous and ecumenical-minded evangelical is prone to look on things like veneration of icons, high Mariology, and prayer to the Saints as possibly "OK", but as superfluous and perhaps detracting from the "more important stuff." And certainly not as "necessary". So why bother?

But is the question of "necessity" the right question to be asking? Do we serve a God of necessity? Is creation necessary? Is humanity necessary? Did He create because some force outside of himself was compelling Him to do so? Was a higher-up breathing down his neck, pressuring him to turn in His Creation science project on time?

By no means! The Triune God of love is self-sufficient and in need of nothing (Acts 17:24-25). The act of Creation is a gracious self-outpouring of God's love, through his Word, and in no way "necessary". As beings created in His image, our salvation lies in recovering this self-outpouring love within us, through the redemptive, restorative ministry of Jesus Christ and His life-giving Cross.

Not to mention that if we did serve a God of necessity, His first order of business would be to destroy me for my innumerable transgressions. Thank God for His unnecessary mercy.

A better set of questions might be whether something is profitable, honorable, praiseworthy, or good. Even on these grounds, most evangelical Protestants would still take issue with some of these elements of Orthodoxy, but at least they would be asking the right questions!

A New Catechumen and the Saints - Journey to Orthodoxy (part 6)

St. Basil the Great, St. John Chrysostom,
and St. Gregory the Theologian

Today marked a significant event in my journey to Orthodoxy as I was made into a catechumen during divine liturgy at St. Andrew Orthodox Church in Riverside. The process of converting to Orthodoxy can be conceived of in 3 stages: courtship, engagement, and marriage. Today marked the end of the courtship stage (which previous installments in this series described certain elements of), and the beginning of the engagement phase. Here is an excerpt from something Father Josiah wrote called How to Become an Orthodox Christian, explaining what has just transpired for the newly enrolled catechumen.

At this point the inquirer has made a definitive decision to become an Orthodox Christian forever. He knows that this commitment is not a denominational switch, but an approach to the one, holy, catholic and apostolic Church. It is a commitment to faithfully serve God as a member of the Orthodox Church no matter where one lives on this earth. The catechumen is engaged to the Church, and will complete this engagement with the spiritual marriage which is holy baptism. It is expected at this juncture that the new catechumen inform in writing any religious body in which he was previously a member his desire to be removed from the membership of said body. The catechumen is numbered amongst a class of catechumens that belongs to the particular parish, and will begin the formal process of catechesis. From this point the catechumen self-identifies to the outside world as an Orthodox Christian. Should the catechumen die before reception into the church, he will be buried as an Orthodox Christian.

So today begins my catechesis and I am now an Orthodox Christian (though not yet a full member). I'm elated and very grateful to Father Josiah and all the kind people at St. Andrew who have been so warm and welcoming to me, including my fellow catechumens. May the Lord Christ bless the catechumens of St. Andrew, through the intercessions of the Saints.

 Now, speaking of the intercessions of the Saints, let's pick up where the previous installment left off.

The primary Protestant objections to prayer to the Saints seem to be either that it's unnecessary -- there is one mediator between man and God, the God-man Christ Jesus, so why get anyone else involved? -- or about practical questions of whether the dead Saints can hear our prayers. Again, my reservations were of a similar character, though they weren't very strong. Nonetheless, I investigated the matter and the following are some things I took away from the Orthodox explanation of the practice.

Even if the Great Saints of the Church couldn't intercede on our behalf, it should still be obvious why Christians ought to want them to. James 5:16 says that "the effectual fervent prayer of a righteous man availeth much." All Christians know that it's good to pray for each other and to ask for the intercessory prayers of our brothers and sisters in Christ (even when they aren't particularly Holy brothers and sisters, we often still ask). But why limit this practice to those who are alive in the flesh, rather than to all those who are alive in Christ? If we are made into new creatures in Christ (2. Cor 5:17), freed from enslavement to death in the water of Baptism (Romans 6:3-4), sharing in Christ's resurrection to new life here and now, and not at some undetermined time in the future, then a practical implication of this is that those who have fallen asleep in the Lord aren't actually dead in the fullest sense. The Church of Christ consists of all those who are in Christ, whether living or dead. And with the Church being a communal reality, this means we still commune with those who are not currently with us in tangible ways.

Further, the practice of invoking the Saints, asking for their intercessions, reading their words, praying their prayers, and venerating icons of them keeps concrete examples in our mind of the types of lives that are possible to live given the transformative power of the Holy Spirit at work in us. Christ remains our ultimate standard, of course, but without a constant awareness of our spiritual inheritance, and the lives of the best of our forebears in the Faith, our own spiritual lives will be much impoverished.

Also, as always with Orthodox doctrine and praxis, praying to the Saints is found early in Church history and has Apostolic provenance (though, of course, some non-Orthodox dispute this). As that is far from my area of expertise, I'll refrain from wading into those waters here.

This is a brief defense of the practice, but -- as should be apparent -- it opens up into the broader issue of how death is to be understood for Christians. Which is another topic I'm not especially qualified to comment on in any depth, but suffice it to say that there is a stark difference here between Orthodox and Protestant tradition as evidenced by the burial practices, praying for the reposed in a liturgical way, etc.

This post somewhat chronologically catches us up to where my journey is at present. I plan to continue the series throughout my catechesis and perhaps beyond. If you have questions, comments, or things you'd like me to address, please comment below.

God's Sovereignty and Obama

On the night of Obama's re-election and the following day, many conservative Christian friends of mine seemed to take solace in God's sovereignty. There is a right and wrong way to do this.

If you take comfort in knowing that no events brought about by human choice can do anything to deter the All Holy and Good God from accomplishing His plan for creation and humanity, then you are right to be comforted.

If, however, you believe that because God is sovereign He will not allow democracies to bring ruin upon themselves by adopting a corrupt and morally bankrupt ideology and appointing leaders committed to it, or that He won't allow our nation to fall, or He won't allow our children to suffer because of our choices, then your comfort is sadly misplaced and naive. See: history.

God is sovereign and empires -- even 'Christian' ones -- fall. God is sovereign and His children suffer in this life. God is sovereign and humans freely choose misery for themselves. If you acknowledge all this and still take comfort and solace in God's sovereignty, and are prepared to rejoice even in the midst of these conditions, then Amen my brother.