A Brief Treatise on Truth

Icon of the Lord Jesus ChristOrthodoxy will likely never gain a strong foothold in post-modern, over-Christianized and post-Christian America until it is able to expunge from the societal consciousness of our ailing nation the jello-like adherence to “relativism.” A close cousin to this nonsensicality is that of pluralism, of course, but that is a discussion for another day. I realize I’m painting with broad strokes here, so forgive the broadness, the boldness and the matter-of-fact-ness, if you will. Forgive the use of “-isms,” in general, please.

When the Orthodox Christian approaches the “average American,” the idea that there could be only one Church, with one Gospel, one right way of doing things and one right way to believe, the Orthodox person is often faced with sentiments of absolute horror, disgust and rebuke. “How dare you claim that you’re the only true Church!” they say. Indeed — How dare we. But the fact of the matter is simply this: it’s true.

Now, without debarking onto an extant diatribe on the one-ness of the Church, apostolic succession and the like, I will regain my focus and get to the point: Truth has become the red-headed stepchild (please forgive me, all red-headed stepchildren) of present day American/Western culture. Truth is no longer absolute, it is no longer particular and it is no longer personal. Truth exists somewhere in the world of abstractions and is impossible to nail down with any certainty. It has become completely dependent upon the whims of time, culture, circumstance and necessity. It has become wholly relative. In fact, it seems that the only absolute truth of our present, evil age is that truth is relative.

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Mary, The Woman

An Orthodox Icon of Saint Luke painting the first Icon of the Mother of GodJust as our Lord Jesus Christ is the true and Second Adam — the true man, through whom all humanity can become truly human — so also is Mary, the Mother of God (Theotokos) the true and second Eve. She is The Woman, through whose womb was salvation and the restoration of the cosmos to be wrought.

We see Jesus call upon his mother in this way in the Gospel According to John:

“And the wine failing, the mother of Jesus saith to him: ‘They have no wine.’ And Jesus saith to her: ‘Woman, what is that to me and to thee? my hour is not yet come.’ His mother saith to the waiters: ‘Whatsoever he shall say to you, do ye.’”
According to John 2:3-5 (Douay Rheims)

While some interpret this passage through modern language and culture — wrongly believing that Jesus has “rebuked” his own mother (which is a blasphemous accusation) — what Jesus is saying here is actually a great sign of respect. And indeed, Jesus obeys his mother, and does exactly as she says. The Mother of God in turn gives us the most important of precepts as followers of Christ: “Do whatever He tells you.”

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Hard to Be (a Christian)

David Bazan is an indie-rock musician that once fronted and originated a musical group called “Pedro the Lion,” an easy-listening indie band with some distinctly religious overtones.

David grew up in a typical, evangelical, Protestant family in America, and the faith of his childhood came through in most of his music (whether explicitly or subtly), even when he was being snarky or contrary (often merely for the sake of being snarky and contrary, it seems). When he shuffled off to a solo career a few years ago, his music took a decidedly post-Christian direction and his lyrics and beliefs are now seemingly anti-Christian and a platform for “writing off” his once-adored childhood faith. One such song (that is a great song, from a purely musical and artistic standpoint), called “Hard to Be” makes his de-formation rather clear:

Fresh from the soil, we were beautiful and true
In control of our emotions, ’til we ate the poison fruit

And now it’s hard to be a decent human being

Wait just a minute, you expect me to believe
That all this misbehaving grew from one enchanted tree?

And helpless to fight it, we should all be satisfied
With this magical explanation for why the living die?

And why it’s hard to be a decent human being

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The “New” Perspective on Paul

“Be not deceived with strange doctrines, nor with old fables, which are unprofitable. For if we still live according to the Jewish law, we acknowledge that we have not received grace.

For the divinest prophets lived according to Christ Jesus.

On this account also they were persecuted, being inspired by His grace to fully convince the unbelieving that there is one God, who has manifested Himself by Jesus Christ His Son, who is His eternal Word, not proceeding forth from silence, and who in all things pleased Him that sent Him.”

Saint Ignatius of Antioch, Epistle to the Magnesians, 8 (+ AD 107)

Jesus is the Temple

Jesus Cleanses the TempleThe Holy Gospel According to John is the most “mystical” of all the holy scriptures.

In fact, this book is so “deep” and filled with Mystery that the Church only reads it during the Paschal season (there are no catechumens left, all having been baptized on Holy Saturday), as it should not be shared with the uninitiated.

It shows an absolute disregard for the sanctity of the scriptures (and a lack of understanding or historical grounding) that people would today use this particular Gospel as an “evangelization tool.” But, I digress.

One of the central themes (and it would be easy to identify dozens of “central” themes) of this Gospel is that Jesus Christ has recreated the Temple in Himself (and therefore in the Church, as the Body of Christ). There are many scholarly places where this subject has been poured over in great detail (listed at the end of this post for further reading, should you so desire). As usual, my hope is to “boil it down” for everyone to see and understand as easily as possible.

In John’s Gospel, we not only see the Temple recreated through the ministry and miracles of Christ, but also a fulfillment of the three great feasts of the Temple’s liturgical, annual cycle: Pentecost, Passover and Tabernacles (in addition, the feast of Dedication, which began in the time of the Maccabean revolt). It is during these great feasts that Christ performs the seven “signs,” and each of these signs in turn teach us about both Baptism and the Eucharist, as well.

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The Septuagint and Textual Criticism

ScrollsTextual Criticism is a discipline that has gained much popularity over the last one hundred years or so, especially as related to the so-called “Bible” of the Christian faith.

While this discipline has arguably been around since at least the late middle ages, there has seemingly been a distinct emphasis (among particular scholars, notably “liberal” Protestants) placed upon the Christian scriptures in recent decades.

I believe this concern and their approach is motivated by a number of factors — none of which are compatible with nor do they find their home within traditional, orthodox and catholic Christianity.

It has been said that “the business of textual criticism is to produce a text as close as possible to the original.” Given this raw and simplistic definition, we can make a few observations regarding this discipline within the context of the holy scriptures. And, as a point of emphasis, the existence and usage of the Septuagint (LXX hereafter) by Christ and the apostles (and the Orthodox, catholic Church) sheds both important and transformative light on this entire enterprise. Of the latter, I will make a few brief remarks and notes as well.

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Not All East is East

Fr Seraphim RoseI’ve recently been listening to some lectures by Fr Thomas Hopko (Dean Emeritus of St Vladimir’s Orthodox Theological Seminary) that deal with both the Apocalypse and the Divine Liturgy. I highly recommend his work, especially for those who have come from an evangelical or Baptist background, as he can make things quite simple for us.

A passing comment he made in one of his lectures was in regards to the fact that a lot of what passes for Orthodox “spirituality” today is seemingly little more than repackaged Zen Buddhism. Those who enter into Orthodoxy from a heavily “Western” background are prone to this error, especially, as they have likely never had any experiences of God that were anything but rationalistic, or entirely of the mind.

For those with a proneness to wandering and being “tossed to and fro” (Ephesians), as Saint Paul intimates, the temptation is certainly very real and dangerous. There are, unfortunately, no shortage of misleading and unhelpful people out there (especially in the Internet age) who would dare to combine other forms of atheistic/agnostic meditation with the hesychastic prayer found within the one, true Church. There are even many books out there that are shared among Orthodox people (e.g. The Mountain of Silence) that can lead Christians to believe that meditation and/or individualized “Spirituality” are the pinnacle of one’s Christian life, with little to no regard for other people, the Body of Christ and the importance of our life within the Church (and with other people). Indeed, it seems that those who are the most schismatic, unstable or “led astray” within the Church are those whose interests often align exclusively with that of their own self-interests, rather than the good of the Body (and their own family).

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Sanctioning Idolatry

The Seventh Ecumenical Council in NicaeaLet’s be honest — most converts to the Orthodox Faith that have arrived from an evangelical or Protestant background are faced with quite a challenge when it comes to the subject of Icons.

There is the initial “creeped out” phase that associates them with idolatry or some strange form of “eastern” sorcery and magic. There is the phase of acceptance and reluctance to acknowledge them as you walk on past them into the nave. And finally (hopefully), there is the phase of acceptance, where you go online and immediately purchase thirty of your favorite Saints’ Icons and place them all over your house or assemble a massive Bright Corner that is the highlight of your living room (and which scares your family and non-Orthodox friends when they stop by to visit). Eventually, the convert comes to accept them as part of our Church’s Sacred Tradition and they are incorporated into one’s lifestyle of faith and belief.

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Precious Stones and Stars in the Sky

ChosenThe High Priest of Israel entered into the holiest recesses of the Temple while wearing a breastplate (Hebrew חֹשֶׁן or “choshen“) adorned with precious stones and jewels, along with the mysterious Urim and Thummim. The scriptures record:

“And you shall make an oracle of judgments [...] And you shall interweave in it a four-rowed, stone-holding web. A row of stones shall be sardius, topaz and emerald, the first row, and the second row carbuncle and lapis lazuli and jasper, and the third row ligurion and agate and amethyst, and the fourth row chrysolite and beryl and onyx, covered around by gold, bounded up together in gold; let them be according to their row. And let the stones  be from the names of the sons of Israel, twelve corresponding to their names; let them be engraving of seals, each corresponding to the name for the twelve tribes.”
Exodus (28:15,17-21 LXX)

There are several interesting things going on here, all of which have far-reaching implications.

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The Temple Cult in Second Temple Judaism

The Second Temple, with Herod's improvements

Continuing with some more studies in second temple Judaism, it is interesting to note that the Judaism of Christ’s day and before was not like the (unrelated) Judaism of today, with the emphasis on the synagogue and the text of scripture. In fact, textual study as a discipline or way of life for anyone but the scribes/priests was unheard of prior to the second century AD on any wide scale.

“It is natural that people often assume that Judaism in the Second Temple period was more or less like contemporary Judaism, in which people meet weekly or even more frequently in synagogues to pray, worship and hear the Bible read [...] Yet the Judaism of pre-70 times was formally structured in a quite different way from the Judaism of later times. The main religious institution was the Jerusalem temple, and temple worship went back many centuries in Jewish and Israelite history. The temple was not the same as a synagogue. The main activity in the temple was blood sacrifice.”
Lester L. Grabbe, An Introduction to Second Temple Judaism, p. 40

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