What is Orthodoxy?

by ARCHBISHOP AVERKY (+)
of Syracuse and Holy Trinity Monastery

Second Article: True Orthodoxy

ON THE FIRST SUNDAY of the Great Fast our Church celebrates the triumph of Orthodoxy, the victory of true Christian teaching over all perversions and distortions thereof—heresies and false teachings. On the second Sunday of the Great Fast it is as though this triumph of Orthodoxy is repeated and deepened in connection with the celebration of the memory of one of the greatest pillars of Orthodoxy, the hierarch Gregory Palamas, Archbishop of Thessalonica, who by his grace-bearing eloquence and the example of his highly ascetic private life put to shame the teachers of falsehood who dared reject the very essence of.Orthodoxy, the podvig of prayer and fasting, which enlightens the human mind with the light of grace and makes it a communicant of the divine glory.

Alas! How few people there are in our times, even among the educated, and at times even among contemporary "theologians" and those in the ranks of the clergy, who understand correctly what Orthodoxy is and wherein its essence lies. They approach this question in an utterly external, formal manner and resolve it too primitively, even naively, overlooking its depths completely and not at all seeing the fullness of its spiritual contents.

The superficial opinion of the majority notwithstanding, Orthodoxy is not merely another of the many "Christian confessions" now in existence, or as it is expressed here in America "denominations." Orthodoxy is the true, undistorted, unperverted by any human sophistry or invention, genuine teaching of Christ in all its purity and fullness—the teaching of faith and piety which is life according to the Faith.

Orthodoxy is not only the sum total of dogmas accepted as true in a purely formal manner. It is not only theory, but practice; it is not only right Faith, but a life which agrees in everything with this Faith. The true Orthodox Christian is not only he who thinks in an Orthodox manner, but who feels according to Orthodoxy and lives Orthodoxy, who strives to embody the true Orthodox teaching of Christ in his life.

"The words that I speak unto you are spirit and life"thus the Lord Jesus Christ spoke to His disciples of His divine teaching (Jn. 6: 63). Consequently, the teaching of Christ is not only abstract theory merely, cut off from life, but spirit and life. Therefore, only he who thinks Orthodoxy, feels Orthodoxy and lives Orthodoxy can be considered Orthodox in actuality.

At the same time one must realize and remember that Orthodoxy is not only and always that which is officially called "Orthodox," for in our false and evil times the appearance everywhere of pseudo-Orthodoxy which raises its head and is established in the world is an extremely grievous but, regrettably, an already unquestionable fact. This false Orthodoxy strives fiercely to substitute itself for true Orthodoxy, as in his time Antichrist will strive to supplant and replace Christ with himself.

Orthodoxy is not merely some type of purely earthly organization which is headed by patriarchs, bishops and priests who hold the ministry in the Church which officially is called "Orthodox." Orthodoxy is the mystical "Body of Christ," the Head of which is Christ Himself (see Eph. 1:22-23 and Col. 1:18, 24 et seq.), and its composition includes not only priests but all who truly believe in Christ, who have entered in a lawful way through Holy Baptism into the Church He founded, those living upon the earth and those who have died in the Faith and in piety.

The Orthodox Church is not any kind of "monopoly" or "business" of the clergy as think the ignorant and those alien to the spirit of the Church. It is not the patrimony of this or that hierarch or priest. It is the close-knit spiritual union of all who truly believe in Christ, who strive in a holy manner to keep the commandments of Christ with the sole aim of inheriting that eternal blessedness which Christ the Savior has prepared for us, and if they sin out of weakness, they sincerely repent and strive "to bring forth fruits worthy of repentance" (St. Luke 3:8).

The Church, it is true, may not be removed completely from the world, for people enter her who are still living on the earth, and therefore the "earthly" element in her composition and external organization is unavoidable; yet the less of this "earthly" element there is, the better it will be for her eternal goals. In any case this "earthly" element should not obscure or suppress the purely spiritual element—the matter of salvation of the soul unto eternal life—for the sake of which the Church was both founded and exists.

The first and fundamental criterion, which we may use as a guide to distinguish the True Church of Christ from the false Churches (of which there are now so many!), is the fact that it has preserved the Truth intact, undistorted by human sophistries, for according to the Word of God, "the Church is the pillar and ground of truth" (I Tim. 3: 15), and therefore in her there can be no falsehood. Any which in its name officially proclaims or confirms any falsehood is already not the Church. Not only the higher servants of the Church, but the ranks of believing laymen must shun every falsehood, remembering the admonition of the Apostle: ''Wherefore, putting away lying, speak every man truth with his neighbor" (Eph. 4:25), or "Lie not to one another" (Col. 3:9). Christians must always remember that according to the words of Christ the Savior, lying is from the devil, who "is a liar, and the father of lies" (St. John 8:44). And so, where there is falsehood there is not the True Orthodox Church of Christ! There is instead a false church which the holy visionary vividly and clearly depicted in his Apocalypse as "a great whore that sitteth upon many waters, with whom the kings of the earth have committed fornication" (Rev. 17:1-2).

Even in the Old Testament from the prophets of God we see that unfaithfulness to the True God frequently was represented by the image of adultery (see, for example, Ezek. 16:8-58, or 23:2-49). And it is terrifying for us not only to speak, but even to think that in our insane days we would have to observe not a few attempts to turn the very Church of Christ into a "brothel,"—and this not only in the above figurative sense, but also in the literal sense of this word, when it is so easy to justify oneself, fornication and every impurity are not even considered sins! We saw an example of this in the so-called "Living Churchmen" and "renovationists" in our unfortunate homeland after the Revolution, and now in the person of all the contemporary "modernists" who strive to lighten the easy yoke of Christ (St. Matt. 11:30) for themselves and betray the entire ascetic structure of our Holy Church, legalizing every transgression and moral impurity. To speak here about Orthodoxy, of course, is in no way proper despite the fact that the dogmas of the Faith remain untouched and unharmed!

True Orthodoxy, on the other hand, is alien to every dead formalism. In it there is no blind adherence to the "letter of the law," for it is "spirit and life." Where, from an external and purely formal point of view, everything seems quite correct and strictly legal, this does not mean that it is so in reality. In Orthodoxy there can be no place for Jesuitical casuistry; the favorite dictum of worldly jurists cannot be applied: "One may not trample upon the law—one must go around it."

Orthodoxy is the one and only Truth, the pure Truth, without any admixture or the least shadow of falsehood, lie, evil or fraud.

The most essential thing in Orthodoxy is the podvig of prayer and fasting which the Church particularly extols during the second week of the Great Fast as the double-edged "wondrous sword" by which we strike the enemies of our salvation—the dark demonic power. It is through this podvig that our soul is illumined with grace-bearing divine light, as teaches St. Gregory Palamas, who is triumphantly honored by the Holy Church on the second Sunday of the Great Fast. Glorifying his sacred memory, the Church calls this wondrous hierarch "the preacher of grace," "the beacon of the Light," "the preacher of the divine light," "an immovable pillar for the Church."

Christ the Savior Himself stressed the great significance of the podvig of prayer and fasting when His disciples found themselves unable to cast out demons from an unfortunate boy who was possessed. He told them clearly,"This kind (of demon) goeth not out save by prayer and fasting" (St. Matt. 17:21). Interpreting this passage in the gospel narrative, our great patristic theologian-ascetic, the hierarch Theophan the Recluse asks, "May we think that where there is no prayer and fasting, there is a demon already?" And he replies, "We may. Demons, when entering into a person do not always betray their entry, but hide themselves, secretly teaching their hosts every evil and to turn aside every good. That person may be convinced that he is doing everything himself, while he is only carrying out the will of his enemy. Only take up prayer and fasting and the enemy will immediately leave and will wait elsewhere for an opportunity to return; and he really will return if prayer and fasting are soon abandoned" (Thoughts for Each Day of the Year, pp. 245-246).

From this a direct conclusion may be reached: where fasting and prayer are disregarded, neglected or completely set aside, there is no trace of Orthodoxy—there is the domain of demons who treat man as their own pathetic toy.

Behold, therefore, where all contemporary "modernism" leads, which demands "reform" in our Orthodox Church! All these liberal free thinkers and their lackies, who strive to belittle the significance of prayer and fasting, however much they shout and proclaim their alleged faithfulness to the dogmatic teaching of our Orthodox Church, cannot be considered really Orthodox, and have shown themselves to be apostates from Orthodoxy.

We will always remember that by itself totally formal Orthodoxy has no goal if it does not have "spirit and life"—and the "spirit and life" of Orthodoxy are first and foremost in the podvig of prayer and fasting; moreover, the genuine fasting of which the Church teaches is understood in this instance to be abstinence in every aspect, and not merely declining to taste non-Lenten foods.

Without podvig there is altogether no true Christianity, that is to say, Orthodoxy. See what Christ, the First Ascetic, Himself clearly says; "Whosoever will come after Me, let him deny himself, and take up his cross, and follow Me" (Mark 8:34). The true Christian, the Orthodox Christian, is only he who strives to emulate Christ in the bearing of the cross and is prepared to crucify himself in the Name of Christ. The holy Apostles clearly taught this. Thus the Apostle Peter writes: "If when you do well and suffer for it, ye take it patiently, this is accepted with God. For even here unto were ye called, because Christ also suffered for us, leaving us an example, that we should follow his steps" (I Pet. 2:2-21). In precisely the same way the holy Apostle Paul says repeatedly in his epistles that all true Christians must be ascetics, and the ascetic labor of the Christian consists of crucifying himself for the sake of Christ: "They that are Christians have crucified the flesh together with the passions and lusts" (Gal. 5:24). A favorite expression of St. Paul is that we must be crucified with Christ that we might rise with Him. He puts forth this thought in a variety of his sayings in many of his epistles.

You see, therefore, that one who loves only to spend time enjoying himself and does not think of self-denial and self-sacrifice, but continually wallows in every possible fleshly pleasure and delight is completely un-Orthodox, un-Christian. Concerning this the great ascetic of Christian antiquity, the Venerable Isaac the Syrian, taught well: "The way of God is a daily cross. No one ascends to heaven living cooly (i.e. comfortably, carefree, pleased with himself, without struggle). And of the cool path, we know where it ends" (Works, p. 158). This is that "wide and broad way" which, in the words of the Lord Himself, "leadeth to destruction" (Matt. 7:13).

This then is what is Orthodoxy, or True Christianity!

Originally appeared in Orthodox Life, vol. 26, no. 3 (May-June, 1976), pp. 1-5. Related article: The Ascetic Podvig of Living in the World.


True Orthodoxy

by ARCHBISHOP AVERKY (+)
of Syracuse and Holy Trinity Monastery

Few people today know that the Orthodox Church is nothing less than that Church which has preserved untainted the genuine teachings of Jesus Christ, the very teachings delivered to every subsequent generation of believers. These teachings came down the centuries. from the Holy Apostles, explicated and carefully interpreted by their legitimate successors (their disciples and the holy Fathers), traditioned and conserved unaltered by our Eastern Church which is alone able to prove her right to be called "the Orthodox Church."

The divine Founder of the Church, our Lord Jesus Christ, said clearly, "I will build my Church and the gates of Hell will not prevail against Her" (St. Matt xvi, 18). To the Church, He sent the Holy Spirit. The Spirit descended upon the Apostles, the Spirit of Truth (St. John xv, 16f) Who "manifests all things" to Her and guides Her (St. John xvi, 13), protecting Her from error. Indeed, it was to declare this Truth to men that the Lord came into the cosmos, according to His own words (St. John xviii, 31). And Saint Paul confirms this fact in his letter to his pupil, the bishop Timothy, saying that, "the Church of the living God is the ground and pillar of the Truth" (I Tim iii, 15).

Because She is "the ground and pillar of the Truth," "the gates of Hell cannot prevail against Her." It follows, then, that the true Christian Church—palpably unique since Christ established but one Church—has always existed on earth and will exist to the end of time. She has received the promise of Christ, "I will be with you even unto the end of the age." Can there be the slightest doubt that the Lord refers here to the Church? Any honest and sane judgment, any act of good conscience, anyone familiar with the history of the Christian Church, the pure and unaltered moral and theological teachings of the Christian religion, must confess that there was but one true Church founded by our Lord, Jesus Christ, and that She has preserved His Truth holy and unchanged. History reveals, moreover, a traceable link of grace from the holy Apostles to their successors and to the holy Fathers. In contrast to what others have done, the Orthodox Church has never introduced novelties into Her teachings in order to "keep up with the times", to be "progressive", "not to be left at the side of the road," or to accommodate current exigencies and fashions which are always suffused with evil. The Church never conforms to the world.

Indeed not, for the Lord has said to his disciples at the Last Supper, "You are not of this world." We must hold to these words if we are to remain faithful to true Christianity—the true Church of Christ has always been, is and will always be a stranger to this world. Separated from it, she is able to transmit the divine teachings of the Lord unchanged, because that separation has kept Her unchanged, that is, like the immutable God Himself. That which the learned call "conservativism" is a principal and, perhaps, most characteristic index of the true Church.

Since the TRUTH is given to us once and for all, our task is to assimilate rather than to discover it. We are commanded to confirm ourselves and others in the Truth and thereby bring everyone to the true Faith, Orthodoxy.

Unfortunately, there have appeared in the very bosom of the Church, even among the hierarchy, opinions expressed by well-known individuals which are detrimental to Her. The desire to "march with the times" makes them fear that they will not be recognized as "cultured", "liberal" and "progressive." These modern apostates to Orthodoxy are "ashamed" to confess that our Orthodox church is precisely the Church which was founded by our Lord Jesus Christ, the Church to which appertains the great promise that "the gates of Hell will not prevail against Her," and to which He confided the plenum of divine Truth. By their deceit and false humility, by their blasphemy against the Lord, these false shepherds and those with them have been estranged from the true Church. They have given tacit expression to the idea that "the gates of Hell" have "prevailed" against the Church. In other words, these apostates say that our holy Orthodox Church is equally "at fault" for the "division of the churches" and ought now to "repent" her sins and enter into union with other "Christian churches" by means of certain concessions to them, the result being a new, indivisible church of Christ.

This is the ideology of the religious movement which has become so fashionable in our times: "The ecumenical movement" among whose number one may count Orthodox, even our clergy. For a long time, we have heard that they belong to this movement in order "to witness to the peoples of other confessions the truth of holy Orthodoxy," but it is difficult for us to believe that this statement is anything more than "throwing powder in our eyes." Their frequent theological declarations in the international press can lead us to no other conclusion than that they are traitors to the holy Truth.

As a matter of historical fact, the "ecumenical movement"—of which the WCC is the supreme organ—is an organization. of purely Protestant origin. Nearly all the Orthodox Churches have joined, the Russian Orthodox Church Outside of Russia being the most notable exception. Even those churches behind the "iron curtain" have joined. For some time the Russian Patriarchate resisted, flattering herself with the purity of her Orthodoxy and quite naturally viewing this movement as hostile to Orthodoxy. She has since become a member.

The Russian Synod almost stands alone in her opposition to the "ecumenical movement." How can we explain her isolation from the rest of "global Orthodoxy"? We must understand the situation in terms of the words that "this Must take place" (St. Luke xxi, 9), that is, the "great apostasy" clearly predicted by the Lord (Sol ii, 3-12). "it is permitted by God," as [St.] Ignatius Brianchaninoff said almost a century ago. (Another spiritual father, Theophan the Recluse, announced with grief that the horrendous apostasy would begin within Russia.) [St.] Ignatius wrote: "We are helpless to arrest this apostasy. Impotent hands will have no power against it and nothing more will be required than the attempt to withold it. The spirit of the age will reveal the apostasy. Study it, if you wish to avoid it, if you wish to escape this age and the temptation of its spirits. One can suppose, too, that the institution of the Church which has been tottering for so long will fall terribly and suddenly. Indeed, no one is able to stop or prevent it. The present means to sustain the institutional Church are borrowed from the elements of the world, things inimical to the Church, and the consequence will be only to accelerate its fall. Nevertheless, the Lord protects the elect and their limited number will be filled."

The Enemy of humanity makes every effort and uses all means to confound it. Aid comes to him through the total co-operation of all the secret and invisible heterodox, especially those priests and bishops who betray their high calling and oath, the true faith and the true Church.

Repudiation of and preservation from the apostasy which has made such enormous progress demands that we stand apart from the spirit of the age (which bears the seeds of its own destruction). If we expect to withstand the world, it is first necessary to understand it and keep sensitively in mind that in this present age all that which carries the most holy and dear name of Orthodoxy is not in fact Orthodox. Rather, it is often "A fraudulent and usurped Orthodoxy" which we must fear and eschew as if it were fire. Unlike this spurious faith, true Orthodoxy was given and must be received without novelty and nothing must be accepted as a teaching or practice of the Church which is contrary to the Holy Scriptures and the dogma of the Universal Church. True Orthodoxy thinks only to serve god and to save souls and is not preoccupied with the secular and ephemeral welfare of men. True Orthodoxy is spiritual and not physical or psychological or earthly. In order to protect ourselves from "the spirit of the age" and preserve our fidelity to the true Orthodoxy, we ought firstly and with all our strength live blamelessly: A total and rigorous commitment to Christ, without deviation from the commandments of God or the laws of His holy Church. At the same time, we must have no common prayer or spiritual liaison with the modern apostasy or with anything which "soils" our holy Faith, even those dissidents who call themselves "Orthodox." They will go their way and we will go ours. We must be honorable and tenacious, following the right way, never deviating in order to please men or from fear that we might lose some personal advantage.

The sure path to perdition is indifference and the lack of principles which is euphemistically called "the larger view." In opposition to this "larger view" we put the "rigor of ideas" which, in modernity, it is fashionable to label "narrow" and "fanatical." To be sure, if one adopts the "modern mentality," one must consider the holy martyrs—whose blood is "the cement of the Church"—and the Church Fathers—who struggled all their lives against heretics—as nothing less than "narrow" and "fanatical." In truth, there is little difference between "the broad way" against which the Lord warned and the modem "larger view." He condemned the "broad way" as the way to "gehenna."

Of course, the idea of "gehenna" holds no fear for those "liberals" and avant-garde theologians. They may smugly "theologize" about it, but in rashly and wantonly discussing "the new ways of Orthodox theology" and acquiring a number of disciples, they give evidence that they no longer believe in the existence of Hell. This new breed of "Orthodox" are really no more than modem "scholastics."

In other words, the way of these "progressivists" is not our way. Their way is deceptive, and it is unfortunate that it is not evident to everyone. The "broader" or "larger view" alienates us from the Lord and His true Church. It is the road away from Orthodoxy. This view is sinister, maliciously invented by the Devil in order to deny us salvation. For us, however, we accept no innovations, but choose the ancient, proven way, the way in which true Christians have chosen to serve God for 2,000 years.

We choose the way of fidelity to the true Faith and not the "modern way." We choose faithfulness to the true Church with all Her canons and dogmas which have been received and confirmed by the local and universal Councils. We choose the holy customs and traditions, the spiritual riches of that faith transmitted complete and entire to us from the Holy Apostles, the Holy Fathers of the Church, and the Christian heritage of our venerable ancestors. This alone is the faith of the true Orthodox, distinct from the counterfeit "orthodoxy" invented by the Adversary. We receive only the Apostolic Faith, the Faith of the Fathers, the Orthodox Faith.

*Reprinted from Orthodox Christian Witness, wherein it appeared translated from the French in La Foi Transmise (Nov. 1968), pp. 19-22.

Go To: Orthodox Communications Center


Back To Host's Main Page