From: Subject: The Difference Between Orthodoxy and Western Confessions Date: Wed, 18 Oct 2006 15:52:37 -0500 MIME-Version: 1.0 Content-Type: multipart/related; type="text/html"; boundary="----=_NextPart_000_0039_01C6F2CD.6F185180" X-MimeOLE: Produced By Microsoft MimeOLE V6.00.2900.2962 This is a multi-part message in MIME format. ------=_NextPart_000_0039_01C6F2CD.6F185180 Content-Type: text/html; charset="Windows-1252" Content-Transfer-Encoding: quoted-printable Content-Location: http://www.stxenia.org/wayapart/index.html The Difference Between Orthodoxy and Western = Confessions 
W a y  A p a r t
What is=20 the Difference Between Orthodoxy
and Western = Confessions?=20 		St. Xenia = Orthodox=20 Church
170 N. Lowell St. (Rt. 113W)
Methuen, MA=20 01844
Reverend Father Michael Crowley
(978) 204-0428=20
=     Metropolitan Anthony (Khrapovitsky) of = Kiev=20 and Galich, 1863-1936, was one of the most highly respected and = deeply=20 loved Orthodox hierarchs of our times, a candidate for the = restored=20 Patriarchal See of Moscow in 1917, organizer and first primate of = the=20 Russian Church Abroad, and the spiritial father of the whole = generation of=20 Orthodox, most of all -- of St.=20 John the Wonderworker of Shanghai and San Francisco . A = careful and=20 discerning reader of this article, first published in 1911 in St.=20 Petersburg, will not only learn much about the historical ways of=20 Christianity, but also gain insight into the legacy of the past = century=20 and the challenges we are about to face in the next one.=20

This article is also available in German.=20

Contents
i.=20 Answer Incomplete
ii.=20 Western Theology and Christian Life
iii.=20 A Case of the Two Teachers
iv.=20 Sublime and Basic Principle
v.=20 Ascetic Faith or Worldly Faith?
vi.=20 Love, and How to Keep It
vii.=20 Ignorance vs. Reason
viii.=20 Moral Values = Revisited

What is the Difference Between Orthodoxy and Western=20 Confessions?

    Answering this question, many educated = Russians=20 would mention the rites, -- but we hardly need wasting time on = this sort=20 of nonsense. Not much closer to the truth, however, is another = opinion,=20 fairly common among those who are better versed in theology. They = would=20 tell us about the filioque, about Papal supremacy and other = teachings rejected by Orthodoxy, and also about the teachings of = both=20 Latin and Orthodox faiths which are rejected by the Protestants. = It would=20 turn out that Orthodoxy has no specific substance of her own, = equally=20 unfamiliar to all of the European confessions. But because they = have=20 originated one from another, we might expect that there are = certain=20 treasures of Christ's truth which cannot be found in any of them: = a heresy=20 born of another heresy must keep some part of the parent if it is = not=20 returning to the True Church.

i. Answer Incomplete

    The Slavophile theologians, = Khomiakov in=20 particular, were the first to draw the line between the true = Church and=20 the Western denominations based not on any particular dogmatic = element,=20 but rather on the general preference of the inner ideal of = Orthodoxy. This=20 is Khomiakov's outstanding contribution to theology, to the = Church, as=20 well as to the enlightened West, which appreciated it as high as = the=20 Russian religious writers. It is most clearly seen in the fact = that all=20 European theologians friendly to Orthodoxy speak of her in = Khomiakov's=20 terms, using precisely his formulations of the confessional = differences.=20 Specifically, the Old Catholics, who have been attracted to = Orthodoxy and=20 got involved in lengthy official correspondence concerning a = rapprochement=20 with us, follow his views in their presentation of the main = questions=20 which, in their opinion, divide us and Old Catholicism -- that is, = the=20 filioque as an innovation contrary to Church discipline, = which=20 calls us to "guard the unity of the spirit in the bond of peace", = and=20 transubstantiation in the Eucharist as a borrowing from Western=20 theologians, foreign to the Church tradition (which speaks about = change).=20

    Khomiakov's short book [ The Church = Is One=20 and a few other essays] is the most popular of all Russian = theological=20 works, both among our own learned men and abroad. We shall not, = therefore,=20 elaborate on it. Just let us recall that he makes the distinction = between=20 the denominations based on their understanding of the ninth clause = of the=20 Creed -- that is, on their teaching about the Church. Presenting = the=20 Orthodox teaching on the Truth, severely distorted and almost lost = everywhere in the non-Orthodox West, Khomiakov aptly demonstrates = the=20 moral significance of our spiritual ideal, the overall preference = of our=20 faith in contrast to the Western confessions which have lost one = of the=20 most holy, uplifting truths of Christianity.=20

    Khomiakov sees the Church not so much = as an=20 authority, but rather as a union of souls, complementing = one=20 another by their mystical communion with Christ Who reveals = Himself to the=20 faithful only in their mutual love, in their unity (epitomized by = the the=20 Ecumenical Councils). In all issues of Church discipline, and in = the very=20 process of exploring the divine truth -- just as this has been = established=20 by Church tradition -- he brings a spirit of joy, a spirit alien = to=20 subjugation, a spirit carrying us into the boundless space of = communion=20 with the whole world of the faithful, with all eternity.=20

    Thus, we admit without reservations = that=20 Khomiakov has correctly presented the Orthodox teaching about the = Church,=20 and that he has clearly shown the value of Orthodoxy compared to = the=20 Western denominations, which have lost the understanding of the = moral=20 union of the faithful both in life and teaching, and which have = reduced=20 the Kingdom of God to the level of either a personal achievement = or an=20 external government-like organization. While recognizing this, and = paying=20 homage to Khomiakov for his great theological and missionary = works, we=20 have to note that his definition of Orthodoxy or, in other words, = of true,=20 divinely-revealed Christianity, as opposed to the Western = denominations,=20 is incomplete. It has long been our wish to complete = it.

ii. Western Theology and Christian Life

Actually, the difference between them is much deeper.=20

    The teaching about the Church is, of = course,=20 extremely important, as our communion has to be renewed = continually in our=20 minds. But even apart from the Church question, in the way one = approaches=20 God and one's own life, a great difference is felt between a = non-Orthodox=20 Westerner and an Orthodox.=20

    Things great and small are permeated by = this=20 difference. Take for example the sources of instruction in our = personal=20 spiritual life. One part of them, which we study in schools as = dogmatic=20 and moral theology, is a borrowing from the Catholics and = Protestants:=20 only the plainest errors of non-Orthodoxy, known to all and = condemned by=20 the church authorities, are deleted. Another part, well known both = to=20 educated and common men, in our time and in the past, back to the = IX=20 century and earlier, is in our prayers, hymns of the divine = services, and=20 the moral teachings of the Holy Fathers.=20

    But what a remarkable thing! There is = almost=20 nothing in common between the two sources. Certified theologians = do not=20 know our Prologues, our dogmatic hymns (stichera and canons), our = Lives of=20 the Saints -- except, maybe, as simple church-goers, as lovers of = church=20 music, but not as religious scholars. Meanwhile, these Slavonic = writings=20 in thick, clumsy books are the main, if not the only, origin and=20 nourishment of the living Russian faith, for both the common men = and the=20 more educated. But official theology cannot tap this source, even = out of=20 mere curiosity.=20

    Now look at the best Christians among = us, our=20 teachers of Christian life: priest-monk Ambrose of Optina [+1891], = Father=20 John of Kronstadt [+1909], Bishop Theophan the Recluse [+1894; all = three=20 have since been glorified as saints]. By no means can they be = called=20 narrow-minded or ignorant; they are grateful graduates of our = seminaries=20 and academies, but try to find borrowings from and references to = academic=20 theology in their writings. Except for a few scattered instances, = there=20 are none.=20

    Offer them mountains of scholarly = volumes to=20 help in their teaching; they will treat them with respect but, = believe me,=20 will find nothing to borrow. The same will be true for the = ordinary=20 Christian who seeks understanding of any event or religious = experience. It=20 is quite obvious that our scholarly theology, having been built = upon=20 Western principles, even though free of the Western errors, is so = far=20 removed from the Orthodox spiritual reality, so little related to = it, that=20 not only is it useless as a source of instruction, but it cannot = even come=20 close to the real spiritual life.

    This could not have happened had the = Western=20 theology been different from the Orthodox only in the = Church-related=20 teachings. As we see, the Western religions have altered the very = notion=20 of Christian life, of its aims and conditions.

iii. A Case of the Two Teachers

    Once, as the Rector of the Theological = Academy,=20 I gave an assignment to a gifted student: Compare and contrast the = moral=20 teachings of Bishop Theophan with those of Martensen. Martensen is = a=20 venerable Protestant preacher, recognized as an outstanding moral=20 theologian, influenced less than others by confessional errors. = Bishop=20 Theophan is an educated Russian theologian, former rector of St.=20 Petersburg Theological Academy. And you know what? It turnes out = that the=20 two authors present Christian morality in a totally different, = often=20 opposite way. Here is the summary of the results:=20

    Bishop Theophan teaches how to make = one's life=20 meet the standards of Christian perfection, while the Western = Bishop=20 (sit venia verbo) takes from Christianity only as much as = is=20 consistent with the standards of modern secular life. That is, the = former=20 accepts Christianity as the eternal foundation of normal = life, and=20 demands that we forcibly change ourselves to bring our lives into=20 compliance with that norm; the latter accepts the realities of = modern=20 secular life as unchangeable, and only where they allow some = variations=20 does he indicate which options are preferred from the = Christian=20 viewpoint. The former calls for moral heroism, for a life-ling = struggle;=20 the latter selects whatever elements of Christianity are suited to = us in=20 our current way of life. For the former, the true life to which = man is=20 called is the life eternal, while our current life on earth with = all its=20 historically shaped devices is all but an illusion; for the = latter=20 the notion of the future life is merely an uplifting, noble idea, = an idea=20 which contributes to continual improvement of our real life = here on=20 earth.=20

    In the difference between these two = teachers of=20 morality is manifest the difference between the Orthodox faith and = Western=20 religions. One is based upon the concept of Christian = perfection,=20 or sanctity, and from this standpoint evaluates the present = reality;=20 the other is firmly established on the status quo of the = earthly=20 life and strives to determine the minimum of religious practice = which still allows for salvation -- if eternity truly exists. =

iv. Sublime and Basic Principle

-- You are pointing not at the false belief, but at the poor = religious attitudes in the West! -- our critics will say.=20

-- That's correct, -- we will reply, -- thus far we have been = concerned=20 with the attitudes, with the degeneration of Western religious = life and=20 thought; now let us look into a sublime principle which they have = lost.=20

    Christianity is a life-long pursuit of = virtue.=20 Christianity is a pearl for which the wise merchant of the Gospel = parable=20 has had to sell all his possessions. It would seem that in the = course of=20 history this self-denying step, this taking up of the cross, meant = different things: at the time of the earthly life of the Savior it = was=20 joining His disciples and following Him; later it became = confession of=20 faith and martyrdom; then, from the fourth to the twentieth = centuries, --=20 seclusion and monasticism. In fact, however, these various = exploits were=20 only the means towards one end, one goal -- gradual attainment of=20 spiritual perfection on earth, of the freedom from passions, of = all=20 virtues, -- just as we ask in the prayer of St. Ephraim, repeating = it over=20 and over during Great Lent with many bows and prostrations:=20

[ O Lord and Master of my life, the spirit of idleness, = despondency,=20 ambition, and idle talk give me not. Prostration.
But = rather=20 a spirit of chastity, humble-mindedness, patience, and love = bestow upon=20 me Thy servant. Prostration.
Yea, O Lord King, grant = me to=20 see my own failings and not to condemn my brother; for blessed = art Thou=20 unto the ages of ages. Amen. Prostration.] =

    "This is the will of God, your=20 sanctification," -- says the Apostle; we can attain to it only = by=20 setting this as the main and the only goal of our life, by = living for=20 the sake of holiness. This is what the true Christianity is = all about;=20 this is the essence of Orthodoxy vs. the heterodoxy of the West. = In this=20 respect (and, consequently, by their nature) the Oriental heresies = such as=20 Monophysites and Armenians are much closer to Orthodoxy than are = the=20 Western: like us, they have set spiritual perfection as the goal = of a=20 Christian life, but they differ from us in the teachings about the = conditions for the attainment of that goal.

v. Ascetic Faith or Worldly Faith?

-- Do the Western Christians really say that there is no = need for=20 moral perfection? Would they deny that Christianity commands us to = be=20 perfect?

-- They would not say that, but they don't see it as the = essence of=20 Christianity, either. Moreover, in their view of perfection = and the=20 means to attain it they would disagree with us on every word; they = would=20 not even understand, let alone agree, that it is precisely = moral=20 perfection that is the goal of a Christian life -- and not = merely the=20 knowledge of God (as Protestants would say) or service to the = Church=20 (Roman Catholics), for which virtues, in their opinion, God = Himself gives=20 us moral perfection as a reward.=20

    Moral perfection is gained by = intensive,=20 strenuous effort, by inner struggle, by deprivations, and most of = all --=20 by self-humiliation. An Orthodox Christian, by virtue of sincerely = and=20 diligently following the spiritual discipline, participates to a = large=20 extent in that struggle: the discipline itself is designed to = facilitate=20 our gradual mortification of passions and acquisition of blessed=20 perfection. In this we are assisted by our divine services, by the = efforts=20 in preparation for the Holy Communion, by fasting, and by that = almost=20 monastic order of Orthodox life, codified in our Typicon and = followed by=20 our ancestors before Peter the Great, and by all those who live by = the=20 tradition up until this very day.=20

    In short, the Orthodox faith is an = ascetic=20 faith; Orthodox theological thought -- that which does not lie = a dead=20 scholastic baggage, but influences our life and spreads among the = people=20 -- is a study of the ways of spiritual perfection. As such it is = manifest=20 in our church services through theological statements, references = to=20 Biblical events, commandments and reminders of the Last Judgement. =

    This, of course, is not foreign to the = Western=20 denominations either; but they understand salvation as an external = reward=20 given either for a certain amount of good deeds (also external), = or for an=20 unflinching faith in the divinity of Jesus Christ. They have no = knowledge,=20 nor interest, in how a soul should gradually free itself from the = bondage=20 of passions, of how we should go from strength to strength on our = way to=20 freedom from sin and fullness of virtues. There are ascetics in = the West,=20 to be sure, but their life is dominated by dejected, senseless = obedience=20 to the age-old rules and requirements, for which they are promised = forgiveness of sins and future eternal life. Eternal life has = already=20 appeared, as Apostle John says, and blessed communion with God = is=20 obtained by unflinching asceticism right now, in the words of St. = Macarius=20 the Great, -- all this is unknown to West.=20

    This ignorance is growing worse and = cruder.=20 Thus, contemporary Western theologians have lost understanding of = the aim=20 of Christianity, of the reason for Christ's incarnation being just = that --=20 the moral perfection of man. They have, as it were, lost = their=20 minds over the fable of Christ's coming to earth to give some sort = of=20 happiness to a mankind of some future ages -- even though He said = with all=20 clarity that His followers must bear a cross of suffering, that = they would=20 be continually persecuted by the world, by their own brethren, = children,=20 and even parents, especially towards the end.=20

    The good things, which the believers in = the=20 "superstition of Progress" (a witty phrase by S.A.Rachinsky) are = looking=20 forward to, are in fact promised by the Savior in the future life, = but=20 neither the Latins nor the Protestants are willing to accept this = for the=20 simple reason that, frankly speaking, they believe quite feebly in = the=20 Resurrection, and quite strongly -- in the happy life here and = now, which=20 the Apostles, on the contrary, call a vanishing vapor (James = 4:14). That=20 is why the pseudo-Christian West will not and cannot understand = the=20 renunciation of this life by Christianity, which commands us to = struggle=20 "having put off the old man with his deeds and having put on = the new,=20 which is renewed after the image of Him that created him" [Col = 3:9-101]

vi. Love, and How to Keep It

-- But Christianity is love of one's neighbor, and love is=20 compassion in sorrows, -- modern men and especially women = would say,=20 -- and asceticism is a fabrication of monks.=20

    I will not argue the first point as K. = Leontiev=20 [+1891, Russian author close to the Optina Elders] once did; = moreover, I=20 will admit that if love were at all possible without spiritual = effort,=20 without inner warfare, and without external labors, then neither = of these=20 would be necessary. But love dried up among men just when Luther = began=20 speaking on their behalf. The prediction came true that "for = the=20 multiplication of lawlessness the love of many will dry up." = In the=20 absence of external labors and inner struggle, passions and = lawlessness=20 reign, and where sin is in control, love dries up and men begin to = hate=20 one another [Matt 24: 10]=20

    Now let us turn to the second point. It = is=20 quite true that love is expressed most of all in compassion, but = not so=20 much for the material troubles of our fellow men as for their = sinfulness,=20 and this compassion is possible only for someone who is weeping = for his=20 own sins, that is, for a struggler.=20

    Asceticism is a fabrication of = monks...=20 A Muscovite lady once made this point even move vividly: "Your = whole=20 religion is a fabrication of churchmen. I recognize only the = Iveron Mother=20 of God and Martyr Triphon (l'Iverskaya et Triphon le = martyr) [like=20 most of the nineteenth-century Russian nobility the lady spoke = French=20 rather than Russian]; the rest is nonsense." This, of course, is a = testimony to the ignorance of the meaning of asceticism among our = educated=20 class.=20

    This concept does not in general = predetermine=20 the way of our life; it requires neither virginity, nor fasting, = nor=20 seclusion. Asceticism, or spiritual struggle, is a life filled = with work=20 on oneself, a life aimed at the destruction of one's own passions = --=20 adultery, fornication, self-love, spite, envy, gluttony, laziness, = etc.,=20 -- and filling the soul with the spirit of chastity, humility, = patience,=20 and love; love never survives as a stand-alone virtue, but always = follows=20 and helps accomplish other traits of a human soul mentioned above. =

    Certainly, a Christian willing to = pursue his=20 own way will discover that he has to withdraw from worldly = distractions,=20 to humble the flesh, and pray much more to God -- but these = actions have=20 no ultimate value in the eyes of God. They have value for us only = as means=20 to the acquisition of the gifts of the Spirit. Of much greater = value is=20 the spiritual struggle inside the human soul -- self-reproach,=20 self-humiliation, self-resistance, self-constraint, introspection, = vision=20 of the Last Judgment and future life, control over feelings, = struggle=20 against evil thoughts, repentance and confession, wrath against = sin and=20 temptation, etc, -- things totally unfamiliar to our modern = learned men,=20 and so clear and well-known to any faithful villager, present or = past.=20 This is precisely the spiritual alphabet mentioned by Bishop = Tikhon of=20 Zadonsk [+1783, glorified as saint] --=20

    "There are two kinds of learned and = wise men:=20 some study in schools from books, and a great many of them are = less=20 intelligent than the simple and unlettered, since they do not = know the=20 Christian alphabet; they sharpen the mind, they correct and = adorn words,=20 but they do not wish to reform their hearts. Others who study in = prayer=20 with humility and diligence and are enlightened by the Holy = Spirit are=20 wiser than the philosophers of this age; they are devout and = holy and=20 beloved of God; although these do not know the alphabet, they = well=20 comprehend everything; they speak simply, crudely, but they live = beautifully and auspiciously. These, O Christian, emulate". = (III, 193).=20

-- and this is the essence of true = Christianity as a=20 life-time effort. Disregarded by the Western denominations, it = is=20 still at the center of all Orthodox theology which interprets the = entire=20 Divine revelation, all events and proverbs of the Bible, in the = context of=20 these stages of spiritual perfection.=20

    Having been incarnate, humiliated, and=20 afflicted by our sins, the Savior has granted us, in His Person = and in=20 communion with Him, an opportunity for this spiritual effort, = which is the=20 way to our salvation. Some follow it [Phil 2:12] voluntarily and=20 consciously, living a spiritual life; others pass through almost = against=20 their will, reformed by sufferings sent from God and by the Church = discipline; still others only facing their death correct their = straying by=20 repentance and receive enlightenment in the future life, but the = meaning=20 of the Christian endeavour is always in asceticism, in the work on = one's=20 soul; such is also the essence of Christian theology.

vii. Ignorance vs. Reason

    If we trace all follies of the West, = those=20 developed in its religion as well as those rooted in its customs, = which=20 are transmitted to us through the "window of Europe," we will see = them all=20 stemming from ignorance of the nature of Christian faith as a = personal=20 struggle for gradual self-perfection. Such, for instance, is the=20 Latino-Protestant concept of the Redemption as the revenge of the = Divine=20 Majesty, once offended by Adam, on Jesus Christ -- a concept which = grew=20 out of the feudal notion of knightly honor, restorable by shedding = the=20 blood of the offender; such is the material teaching about the = Sacraments;=20 such is also their teaching about the new instrument of Divine = Revelation=20 -- the Pope of Rome, whoever he might be in actual life; such, = likewise,=20 is the teaching of works of obligation and of supererogation. Such = is,=20 finally, the Protestant dogma of salvation through faith, which = rejects=20 the Church and her structure.=20

    In all these fallacies Christianity is = seen as=20 something foreign to us, to our minds and hearts, some sort of = negotiated=20 agreement between us and the Godhead, stipulating, for reasons = unknown,=20 that we accept certain obscure statements and rules, and receive = in return=20 a reward of eternal salvation.=20

    To defend themselves against obvious=20 objections, Western theologians have reinforced their teachings on = the=20 alleged incomprehensibility not only of the nature of God, but = also of the=20 Divine Law, and sought -- like the scholastics, Luther, and even = Ritschel=20 in our times -- to condemn reason as the enemy of faith, while the = Fathers=20 of the Church, like St. Basil the Great and even St. Isaac the = Syrian, see=20 the enemy of faith not in reason, but rather in human stupidity, = neglect,=20 light-mindedness, and stubbornness.

viii. Moral Values Revisited

    Turning from religious errors to the = moral=20 values of the West, we see in some of them direct opposites of the = Christian commandments, and these perversions are so firmly rooted = in the=20 foundation of Western social and personal life that even the = greatest=20 upheavals, which have toppled Christian altars and destroyed royal = thrones, have not affected those savage and brutal prejudices. = Thus, the=20 Lord commands us to forgive -- but Western morality calls for = revenge and=20 bloodshed; the Lord demands that we humbly think of ourselves as = great=20 sinners -- but the West puts "self-esteem" above all; the = Lord=20 calls us to rejoice and be glad when we are persecuted and cast = out -- but=20 the West seeks the "restoration of honor"; for the Lord and His = Apostles=20 pride is a demonic sin but for the West it is nobility.=20

    The lowest Russian beggar, or even a=20 half-believing native, a recent convert who has not yet completely = parted=20 with his pagan practices, can tell good from evil better than the = moral=20 authorities of the thousand-year old Western culture, a dismal = mess of the=20 shreds of Christianity with the delusions of antiquity.=20

    And the reason for these follies is the = failure=20 to grasp the simple truth that Christianity is an ascetic = religion, a=20 teaching on gradual liberation from the passions, on the means and = conditions of gradual acquisition of virtues, conditions both = internal,=20 that is, personal struggle, and external, that is, dogmatic tenets = and=20 grace-filled Mysteries, all having one purpose: to heal human = sinfulness=20 and lead us to perfection.

Glory be to our God!

3DHome=20 = Created by Alpha & = Omega Information = Services.
For questions or problems, please e-mail us. 3De-mail=20=20
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