An Orthodox Christian View of Non-Christian Religions

Today's pluralistic society involves numerous and ongoing contacts among people of different faiths. Significant difficulties arise that each religion holds to its own truth claim. A major challenge for Orthodox Christians is to articulate theologically correct approaches to people of other religions.

The pages that follow will explore a view of non-Chnistian religions from an Orthodox Christian perspective. This view holds firmly to the centrality of Christ, a doctrine which is not negotiable, yet acknowledges that salvation can be found outside Christianity.

Guidance provided by Patriarch Bartholomew Let us begin with certain remarks offered by Ecumenical Patriarch Bartholomew of Constantinople to the Conference on Interreligious Dialogue, Istanbul, March 7, 1998. The Patriarch began with the observation that this conference was convened to discuss important issues of religious truth - in peace. He pointed out that most participants unhesitatingly believe that the religion to which each subscribes is the bearer of God's truth. He noted that the study of world religions makes it clear that perceptions of God, world and man do not coincide; indeed they are often contradictory. And he asked: How can we hold discussions in good faith when each of us is firmly convinced of the truth in his own religion?

The Patriarch proposed two important ways as guides. The first is a strong emphasis on means, which permit people of various faiths to coexist and interact in peace. The second is to seek mutual understanding - in depth - of the teachings of religions about which we engage in dialogue. He noted that we are obliged to confess that shallow appreciation, which is caricature, fosters misunderstanding. And he expressed optimism that, in spite of historical conflicts, ways of peaceful coexistence are possible today.

In addressing the major difficulty - achieving mutual understanding of each other's faith - he asked that we recognize that self-understanding of a religion by its adherents manifests itself at three levels. First is the level of experience. Second is the level of rational and empirical knowledge. Third is the level of clouded insights at which, unfortunately, the masses seem to function. Many of the conflicts that arise among the adherents of different religions are due to misinformation and misunderstanding. Therefore, the Patriarch stressed, religious leaders are responsible for educating and guiding the masses, who are easily carried away. He noted that religious leaders share in the responsibility for conflict in the world.[1]

Though the Patriarch did not speculate on the problem of truth at this time, he spoke boldly on the problem of misunderstood truth by the masses, and on the great need for peaceful coexistence of all people and of all faiths.

Revelation through God's glory, even though the mystery is "beyond" Our exploration of an Orthodox attitude toward non-Christian religions begins with the Christian understanding of God. Emphasis is on the mystery of divine reality - the essence of God - which exceeds human capabilities. It is a basic truth of Orthodox Christianity that God's essence is incomprehensible and inaccessible to the human person; it is "beyond" all creaturely approach. A prayer in the Divine Liturgy expresses it as follows: "... for you are God ineffable, beyond comprehension, invisible, beyond understanding, existing forever and always the same ... "[2] A minor change in the rendition emphasizes the fundamental truth. God's essence is totally "beyond" - "beyond verbalization, beyond comprehension, beyond vision, beyond understanding."

Yet, while the essence of God is beyond communion, God reveals Himself through His Glory. The human person participates in God's energies manifested as theophanies "The glory of the Triune God embraces the universe (ta pania) and brings all things within the scope of His love."[3] God's glory (doxa, kaboth, shekhina) is revealed to human persons in their true intimate relation as an, end and fulfillment of the original creation of man.

The revealed glory of God - his energies - penetrates all creation and is the starting point for Christian life and hope. This central truth of Christianity was communicated doxologically to Isaiah (6:3), and is articulated in the angelic hymn of the Divine Liturgy which accompanies the prayer noted above: "Holy, Holy, Holy are You the Lord of Hosts, heaven and earth are filled with Your glory." This hymn, on the one hand, expresses the total mystery of God and, on the other, notes that His divine glory and love encompass all forms of life, His entire creation.[4]

The human person: in the image and likeness of God Our exploration continues with examination of man's relationship to God. The basic, all-encompassing Christian understanding is that all human persons are created in the image of God. This is linked to a related insight - how God relates to all human persons. In turn, this is linked to yet another insight - how all human persons relate to all other human persons. This has been expressed more concisely as "an orientation, a direction, a relationship of persons."[5]

The primary vector in this complex of relationships is vertical, that is, the relationship of man to God. Yet this vertical relationship with God is incomplete without the secondary, horizontal vector - the relationship of each human person to all other human persons. The bonding agent in this relationship of persons - God and humanity - is mutual love. The ultimate example is provided by the Holy Trinity, where the bond among the Father, the Son and the Holy Spirit is reciprocal love.

Therefore, the bond among the persons who constitute humanity must also be reciprocal love. One person can not love himself. To be an authentic human being one must be in communion with other persons "loving one another in reciprocal relationship."[6] The Christian way is in communion, each person with each other and all with God. For "God wants all men (human beings) to be saved and receive His Truth" (1 Tim 2:4).

Orthodox emphasis on the creation of the human person in the image and likeness of God (Genesis 1:26) means that the personhood of each human being is indelibly imprinted with God's image. And it follows that, carrying God's image, each person has access to revelation and salvation.[7] God is ever present - at all times, in all places and in all things. He did not create man to abandon him but to guide him to redemption, to perfection. God's purpose is the salvation and glorification of man.

The meaning of the image of God in man is to be understood in its universal stamp in all human beings, in their wholeness as persons with immortal souls as well as bodies. Man, as a being of soul and body, falls and rises as a unique ontological entity. The ability to rise after a fall endows each human being with the potential to attain revelation, salvation and glorification. Possessing reason and the will to act, all persons have the capability, to become "like" God.[8]

Three views of non-Christian religions An Orthodox scholar recently observed that there are basically three views that Christians have taken with regard to non-Christian religions. The first is that the non-Christian will be damned because there is no salvation outside the visible Body of Christ, the Church, The second is that the non-Christian may be saved in spite the religion he practices, but only through the mercy of God. The third is that the non-Christian may be saved by means of the very religion he practices, for nonChristian religions may also contain saving truths.[9] These three views parallel the three approaches identified elsewhere as exclusivism. inclusivism and cultural pluralism.

The claim of exclusivism has been rejected by many Orthodox scholars as untenable. This is not done in the interests of facilitating missionary endeavors or to foster world peace. Exclusiveness is rejected as a matter of Truth.[10] The majority of Orthodox scholars would accept inclusivism. Some Orthodox scholars espouse the view characterized as cultural pluralism but with qualifications. Relativism and syncretism are denied. And the view that Christianity is simply one of the world religions offering the blessing of salvation is not accepted. The focus, rather, is on the Spirit of God, the Paraclete, who leads us "Into all the truth," where in Christ all become one.[11]

The approach taken in this paper is to emphasize "the middle way," that of inclusivism. It seems clear that the way of exclusivism is properly rejected as a matter of Truth. At the other extreme, the thin ice of cultural pluralism is fraught with danger.

Scriptural affirmation of the centrality of Christ Let us note that theology is not speculation; it is experience in and of the Body of Christ. The study of theology proceeds in consonance with the Tradition of the Church: its liturgy, its "unwritten" experiences. Scripture, writings of the Fathers, doctrine and canons. The challenges and opportunities attendant to today's religious pluralism must be addressed with Christian conviction, and the dialogue which addresses our concerns for the present and future must harmonize with our roots in our past.

The Christian message of the Good News of Salvation is central. Jesus Christ tells us, "I am the Way, the Truth, and the Life. No one comes to the Father except through me" (John 14:6). Peter confesses at Phillipi, "You are the Christ" (Mark 8:29). Saint Paul declares, "He is the Image of the invisible God, the first born of all creation; for in Him all things are created" (Col. 1:15). The Scriptures abound with unequivocal affirmations of the Incarnation and the foundational beliefs that in Christ humanity is saved, is reconciled to God, worships Him, and attains eternal life. "And there is salvation in no one else, for there is no other name under heaven given among men by which we must be saved" (Acts 4:12). "For God so loved the world that He gave His only Son, that whoever believe in Him should not perish but have eternal life" (John 3:16). "For in Him all fullness of God was pleased to dwell and through Him to reconcile to Himself all things, whether on earth or in heaven" (Col 1:19-20). "All knees shall bow to Him" (Rom. 14:11; Is. 45:23). He is "the same yesterday and today and forever" (Heb. 13:8). Orthodoxy continually affirms the centrality of Christ, in the Church and in the world.[12]

These and other similar Biblical statements affirm the Truth claim of Christianity. They are the Word of God, explicitly and implicitly proclaiming fundamental beliefs of the Christian Orthodox Tradition. And, it is to be noted, these statements speak to all humanity; "For God so loved the world ... " is not a limiting statement; God's love extends to all the world. Nor does the objective "... to reconcile to Himself all things ... " have limits; Trinitarian objectives are universal. They encourage an attitude of inclusiveness as we inquire into relationships with other religions. We are reminded that the "Spirit blows wherever it wills" (John 3:8). Peter the Apostle states that. "Truly I perceive God shows no partiality, but in every nation anyone who fears Him and does what is right is acceptable to Him" (Acts 10:34-35). St. Paul, addressing the Athenians at the Areopagus, observes that they worship an unknown God, whose name and message he came to proclaim (Acts 17:23-31).

Dialogue with non-Christian religions The Orthodox view of dialogue with other religions is also rooted in the Church Fathers. Subsequent to the Apostolic age St. Justin Martyr, a second century apologist, makes the claim for Christianity that "Whatever things were rightly said among all men are the property of us Christians."[13] Justin espouses the belief that both Gentiles and Jews will be saved on the basis of their piety and holiness. He states that "Christ is the first-born of God, and we have declared above all that He is the Word (Logos) of whom every race of men were partakers; and those who lived according to reason are Christian."[14] All peoples are able to participate in the "spermatikos logos" or seed of reason: "For each man spoke well in proportion to the share he had of the spermatic word (reason disseminated among men), seeing what was related to it," because "the seed of reason (the Logos) implanted in every race of men" makes God's revelation accessible to all [15] The pre-existence of the eternal Logos of God enables "all the races of men to participate" in God's revelation. The "seed of the Logos is innate in all the races of men and resides in all people." uniting humanity and making all "part of the Logos."[16]

Saint John Chrysostom, in the fourth century, tells us that God is "not particular but He is the Father of all" and His providence brings the "nations" to salvation. To the Jews God gave the "written law" but to the nations He gave the "natural law," the law innate in human conscience and reason.[17]

In our times. Professor John N. Karmiris, University of Athens, based on his studies of the Church Fathers, concludes that the salvation of non-Christians, non-Orthodox and heretics depends on the all-good, allwise and all-powerful God, who acts in the Church but also through other "ways." God's saving grace is also channelled outside the Church. It cannot be assumed that salvation is denied non-Christians living in true piety and according to natural law by the God who "is love" (1 John 4:8), In his justice and mercy God will judge them worthy even though they are outside the true Church.[18] This position is shared by many Orthodox who agree that God's salvation extends to all who live according to His "image" and "participate in the Logos." The Holy Spirit acted through the prophets of the Old Testament and in the nations. Salvation is also open outside the Church.[19]

The study of world religions There have been significant twentieth century developments, firmly rooted in Scripture and the Church Fathers, in the Orthodox view of nonChristian religions, beginning with the work of Leonidas John Philippides in the 1930s. The study of world religions has become a major discipline in the curriculum of Orthodox Theological Schools, Academic chairs have been established in the Schools of Theology at both Athens and Thessalonike, where ongoing efforts in the history of world religions and in the study of comparative religion flourish. In addition to outstanding major studies and innumerable articles there are first-class textbooks supporting academic programs. These developments witness a powerful Orthodox theological concern with issues of religious Truth, and a willingness to pursue that Truth wherever it may lead.

The prominent Orthodox Christian apologist, Gregorios Papamichael, University of Athens. espouses the view that humanity was gradually prepared for the revelation of the fullness of Truth in Christ This is witnessed in the Old Testament and in the "spermatikos logos" of natural revelation. "Seeds" existed in antiquity but the natural revelation of Truth was incomplete. The fullness of Truth was made manifest in Christ.[20] Jesus Christ, who broke through and "once and for all entered history," is the fulfillment of non-Christian religions that were seeking the Light, the Life, and the Way to the Truth. Christ the eternal entered into time; the absolute entered the world of relativism.[21]

The pre-eminent scholar Leonidas Philippides also takes the position that the "seeds" of salvation are available to all people and that "no people are deprived of God's Providence."[22] Philippides inaugurated twentieth century scholarship in the history of religion and the study of comparative religion at the University of Athens. He produced numerous studies and was also a major influence at the University of Thessalonike. An early work, Comparative Religion and Christian Theology, points out that common ground exists in all religions, while simultaneously emphasizing that the Christian Faith has the fullness of Truth.[23] His monumental History of New Testament Times, decades later, historically, philosophically and theologically analyzes the understanding of God and salvation in world religions.[24]

Philippides' successors at the University of Athens have continued his efforts. Anastasios Yannoulatos. formerly professor of World Religion and now Archbishop of Tirana (Albania), authored major studies and numerous articles which have made tremendous contributions.[25] Professor Dionysios G. Dakouras produced numerous studies in comparative religion and the study of the history of religions, including an excellent analysis, of the criticism of S. Radhakrishnan on Christian exclusivism.[26]

Professor Evangelos D. Sdrakas taught on Islam and. Oriental religions at the University of Thessalonike.[27] Professor Gregory D. Ziakas, also at Thessalonike, is a most important contemporary scholar focusing on Islam and Oriental religions. In his numerous studies and articles he strives to emphasize the affirmatives of various religions.[28]

Especially notable is the work of Professor John N. Karmiris, University of Athens, whose Universality of Salvation in Christ is extremely helpful in understanding the Orthodox attitude toward nonChristian religions from the perspective of systematic theology.[29]

Other relevant studies report on contemporary Orthodox missionary efforts and other activities involving dialogue with other religions.[30]

Truth and Tolerance As has been emphasized, the issue of Christian Truth is of highest importance in the Orthodox view of other religions. Pontius Pilate asked "What is Truth?" (John 18:38). He posed this question to Jesus who standing before him, remained silent. Christians interpret this silence as His reply that the Truth was standing before him - Christ is the Truth.

The Byzantine Empire identified itself as an Orthodox Christian state, however, it allowed for diversity of religious practices within its borders. "In Byzantium, the recognition of Christianity first as a privileged religion, and then as the official religion of the Empire, did not affect the basic principle of tolerance toward the members of other religions. But it restricted the rights they were permitted in public life. Christianity and, after the East-West schism (1054), Orthodoxy were closely linked to the identity of the Byzantine state and thus determined its religious policies."[31]

For Orthodoxy there is a fusion between the truth claim of Christianity and a mandate for tolerance. We may say that one can not be a Christian without embracing tolerance as a concomitant of Christian love. This most significant and long-standing teaching of tolerance in Orthodoxy is emphasized in an encyclical letter of Ecumenical Patriarch Metrophanes III (1520-1580). This document was written to the Greek Orthodox in Crete (1568) following reports that Jews were being mistreated. The Patriarch states, "Injustice ... regardless to whomever acted upon or performed against, is still injustice. The unjust person is never relieved of the responsibility of these acts under the pretext that the injustice is done against a heterodox and not to a believer. As our Lord Jesus Christ in the Gospels said do not oppress or accuse anyone falsely; do not make any distinction or give room to the believers to injure those of another belief."[32]

Today many Orthodox Christians live in societies of cultural, linguistic and religious pluralism. This has cultivated and nourished a deeply-felt attitude of respect, tolerance and understanding toward other people and their religions. The Orthodox Church has no official pronouncement on this matter. However, the long-standing tradition of respect and tolerance for other faiths is well stated by Archbishop Anastasios: "Being created in the image of God, every human being is our brother and sister."[33]

Truth makes reference to the knowledge of being. Tolerance "Implies a certain relationship of religious faith with truth in every concrete manifestation in the world, whether national, political or sociological."[34] The source of all truth is God the Creator, who gives existence to all beings. "God is the originator and the human being is the receiver."[35]

It is a strongly-held Orthodox view that our commitment to Christian Truth affirms a pluralistic, democratic setting where all people can live in peace and harmony. Holding fast to the truth of Christianity, Orthodoxy defends the right of all religious expressions to co-exist harmoniously, in a setting of freedom, where equal protection is afforded to all under the law.

Conclusion Orthodox Christianity sees dialogue not only as proper, but also necessary, in the inevitable interactions with other religions, Interfaith dialogueis best cultivated in an atmosphere of peace and with preparations which emphasize mutual in-depth understanding as the desirable way. There are risks in dialogue, particularly if preparation is inadequate or if there is overemphasis on accommodation. However, the risks of no dialogue are greater.[36]

It is basic Christian doctrine that the Holy Spirit may act wherever and whenever. Presuming to constrain the activity of the Holy Spirit - to limit God Himself- is not the way. Orthodoxy recognizes and accepts the mandate to seek Truth and to follow the Holy Spirit wherever He leads, including in other religions or philosophies when his Truth is to be found there.[37]

The way of Orthodoxy is to converge on the golden mean, carefully avoiding extremes and the pitfalls that can lead to destruction. The Tradition of the Church fosters the understanding of Truth in all the experience of the human person. As the sun shines and gives life and energy to the physical world, the Son of God, the Logos, illuminates every human person who "comes in the world" (Orthodox prayer to the Holy Spirit). The Holy Spirit and the Logos offer Life to all. However, the centrality of Christ, the "Savior of the world", the Logos, is not to be dismissed. He was incarnate for universal salvation and is "the same forever".

The salvation of all people, including non-Christians, depends on the great goodness and mercy of the Omniscient and Omnipotent God who desires the salvation of all people. Those who live in faith and virtue, though outside the Church, receive God's loving grace and salvation. Saint Paul reminds us, "O the depth of the riches and wisdom and knowledge of God! How unsearchable are His judgments and how inscrutable His ways!" (Rom. 11: 33).

--------------------------------------------------------------------------------

[1]His All Holiness Ecumenical Patriarch Bartholomew, "Greeting" (Conference on Interreligious Dialogue), Orthodoxia, Second Period, Year 5. No. I (January - March 1998) pp. 103-107.

[2]Liturgy of St. John Chrysostom, Brookline MA: Holy Cross Orthodox Press (1985) p. 20.

[3]Anastasios Yannoulatos. "Facing People of Other Faiths", The Greek Orthodox Theological Review. Vol 18. Nos 1-4 (1993) p. 140.

[5]Kallistos Ware. "In the Image and Likeness: The Uniqueness of the Human Person", Personhood, John T. Chirban (ed.) Westport CT. Bergin and Garvey (1996) p. 3.

[7]Zachary C. Xintaras, "Man - The Image of God According to the Greek Fathers", The Greek Orthodox Theological Review, Vol. 1, No. I (August 1954) pp. 48-62.

[8]George P. Patronos. The Glorification of Man in the Light of the Eschatoio cai Perception of the Orthodox Church (in Greek), Athens: Domos Editions (1995) pp. 44-45.

[9]James S. Cutsinger, "The Uniqueness of Jesus Christ and Other Religions" The Greek Orthodox Theological Review. Vol. 42. Nos. 3-4 (1997) p. 429.

[10]Philip Sherrard, "Christianity: Lineaments of a Sacred Tradition, Chapter Three,"Christianity and Other Sacred Traditions, Brookline MA: Holy Cross Orthodox Press (1998) p. 54.

[11]Emmanuel Clapsis, "The Challenge of Contextual Theologies", The Greek Orthodox Theological Review, Vol. 38, Nos. 1-4 (1993) pp. 74-75.

[12]See Theodore Stylianopoulos, "A Christological Reflection", Jesus Christ, the Life of the World, (ed.) Ion Bria, Geneva: World Council of Churches (1962) p. 31ff.

[13]Justin Martyr, "Second Apology, 13." The Ante-nicene Fathers, Vol. I Grand Rapids; Wm. Ferdmans Pub, Co (1950) p. 193.

[16]Ibid., "Second Apology, 8, 10", p. 191. See also the excellent study by John N. Karmiris, The Universality of Salvation in Christ (in Greek), Athens: Offprint from Theologia. Vol. 5.52. p. 34

[17]John Chrysostom, "Interpretation of the Epistle to the Romans, Homily 7.4", PG 60, C. 447. See also Karmiris, The Universality of Salvation in Christ, pp. 45 – 46

[18]Karmiris, The Universality of Salvation in Christ, p. 49-50. See also Sherrard, "Christianity ... " op. cit., p. 55.

[19]Theodore N. Zeses, "The Operation of the Holy Spirit Outside the Church" (in Greek). Seminarion Theologon Thessalonikes, No, 5, Thessalonike (1971) p. 184-199.

[20]Gregorios Papamichael. The Essence and Depth of Christianity (in Greek), Athens (1937) p. 7.

[21]Ibid, p. 8. See also the excellent analysis in Leonidas Philippides, History of Religions in Themselves and in Christian Theology (in Greek), Athens: Pyrgos Press (1938) pp. 151-153.

[22]Philippides, History of Religions .... op, cit., p. 172. Analyses of Justin Martyr and Clement of Alexandria are provided, pp. 168-175.

[23]Philippides, Comparative Religion and Christian Theology (in Greek), Athens Phoenikos Press (1930) (pp. 16-17).

[24]Philippides, History of New Testament Times (in Greek:), Athens: Apostolike Diakonia Press (1958).

[25]Yannoulatos: Various Christian Approaches to the Other Religions. A Historical Outline, Athens: Porefthentes Editions (1971); Islam; A General Survey (in Greek) . Athens: Ethnoi and Laoi Editions (1975); The Lord of Light, God of the Mountain Kenya Tribes (in Greek), Athens (1971).

[26]Dionysios G. Dakouvas, The Claims of Christianity a.y Absolute Religion According to Lale Hinduism (in Greek). Athens; (Offprint of Theologia) Apostolike Diakonia Press (1980) pp. 5-31.

[27]Evangelos D. Sdrakas, Polemics against Islam of the Byzantine Theologians (in Greek) , Thessalonike: M. Triantafylou and Sons Publishing (1961).

[28]Gregory D. Ziakas, History of Religions, Volume One, "The Indian Religions", Volume Two, "Islam" (in Greek), Thessalonike; p Poumaras Editions (1992).

[30]Michael J. Oleksa. "Evangelism and Culture"The Greek. Orthodox Theological Review, Vol. 42, Nos. 3-4 (1997), pp. 531-538; Daniel Bambang Dwi Byantoro, "Evangelising Non-Christians to Orthodoxy in Indonesia."The Greek Orthodox Theological Review, Vol. 42, Nos. 3-4 (1997), pp. 499-514. [Note: This issue of The Greek Orthodox Theological Review contains all the papers of the International Conference on Mission and Evangelism, August 6-11. 1995, pp. 397-561.] Demetrios J. Constantelos: Issues and Dialogue in the Orthodox Church since World War Two, Brookline MA, Holy Cross Orthodox Press (1986); The Attitude of Orthodox Christians Toward Non-Christians, Brookline MA, Holy Cross Orthodox Press (1992). Methodios Fouyas: Hellenism and Judaism (in Greek), Athens: Nea Smyrna (1995), Hellenistic Jewish Tradition. Athens: Nea Smyrna (1995); The Basis for Islam (in Greek) Athens'

[31]A. Papandreou, "Truth and Tolerance in Orthodoxy," op. cit., p. 228. See also Patriarch Bartholomew I, Address to the Conference on Peace and Tolerance, Istanbul, February 8, 1994, Orthodoxia. Second Period, Vol 1, No- 2 (April-June 1994) pp. 343-347 - This conference produced "The Bosporus Declaration" which the Patriarch signed (February 8, 1994).

[32]George C. Papademetriou, Essays on Orthodox Christian-Jewish Relations, Bristol IN: Wyndam Hall Press (1990) p. 88.

[34]Damaskinos Papandreou, "Truth and Tolerance in Orthodoxy" Immanuel, 26/27 (1994) pp. 225-226.

[35]D. Constantelos, The Attitude of Orthodox Christians Toward Non-Orthodox and Non-Christians, op. cit., p. 8.

[36]Demetrios Trakatellis, "Theology in Encounter: Risks and Visions"The Greek Orthodox Theological Review, Vol. 25, No, 1 (1987) pp. 31-37, Yannoulatos, "Byzantine and Contemporary Greek Orthodox Approaches to Islam"Journal of Ecumenical Studies. Vol. 33, No 4 (Fall 1996) pp. 512-527. Ziakas, "Dialogue between Christianity and Buddhism: Approach from Orthodox Perspectives," (in Greek). Epeterida of the Theological School of Thessalonike (Department of Theology), Vol. 8 (1999).

[37]Zescs, "The Holy Spirit". Seminarion Theologon Thessalonikes. No. 5 (1971) pp. 188ff. Emmanuel Clapsis,

"The Boundaries of the Church: An Orthodox Debate", The Greek Orthodox Theological Review. Vol. 35, No. 2

(Summer 1990) pp. 113-127 George Khodre "Christianity in a Pluralistic World, The Economy of the Holy Spirit" TheEcumenical Review, Vol. 23 (January 1971-December 1971) pp. 118-128.

Others - Prime witness/conversion opportunity

That's too bad.

Did you know?

"The Orthodox have experienced more brutal and lasting persecution than any other Christian body. Under Soviet atheism, for example, communists closed 98 percent of the Orthodox churches in Russia, as well as 1,000 monasteries and 60 seminaries. Between 1917 and the outbreak of World War II, some 50,000 Orthodox priests were martyred."

"Orthodox Christians number about 215 million worldwide, with about 5.6 million in the United States. This makes American Orthodoxy about the size of the Presbyterian Church (PCUSA) and the Episcopal Church together."

I believe we are the second largest Christian church in the world.

I believe that God's love and mercy are beyond our comprehension and therefore beyond our predictions.

I agree. As long as no one tries to pretend you can be a Christian without knowing Christ.

The sheep know their Shepherd and He His flock.

"For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. So then [it is] not of him that willeth, nor of him that runneth, but of God that sheweth mercy."

Uh-oh. Be careful. Someone might accuse you of believing that God is sovereign in the matter of salvation. Some mean person might even suggest you've hung around a few Calvinists...

At any rate, nice quote. We Calvinists never tire of those verses.

With much love and humility, are you then saying that you are most definitely saved?

I am confident in my salvation, as much as anyone can be. I'll point out that though the apostles spoke of the Elect, they never called themselves that. Paul mentioned the possibility even of winning the souls of many as an evangelist but failing to be saved himself and his example urges caution.

Our confidence in God and our standing with Him is always a personal matter. No one, including ourselves, can be certain of our eternal fate in this life. But we can be personally confident of our Lord and His work in redeeming us.

And yet, a Christian may have spiritual experiences, some completely unexpected, some that may not be apparent to them for years, that testify to them of their own personal faith and their relationship with God. I think most often this is a private thing. And it is a thing that can never be fully conveyed to others what its full meaning was and is. And yet, this testimony of one's own heart, these unspeakable spiritual experiences, are that which provides to a believer that faith and that confidence for which no more words would ever really need be spoken. Except to say, "Thank you, my Lord."

I think you know the kinds of reassuring and astounding experiences that I'm trying so poorly to describe.

Because it seems to me like you are taking an act of God and making it your own "work", that of accepting Christ. Which would make you a front-row participant in your own salvation, if not the very reason for it.

Are you sure you're responding to my #50 in which I was presenting the absolute property rights of God over all creation? Well, I'll respond as best I can.

First, I'll say that I think I was a front-row participant. I just sat there and God did everything. I think salvation is a spectator-sport, so to speak. By the time a person actually responds to God's quickening of the spirit and His extension of grace, the real work is done. The new Christian mostly assents to that which God has wrought in him spiritually.

Real faith is a supernatural gift of God and, in my opinion, is nearly impervious. Of what use would a faith that could be broken like a toy actually be to the God of all creation when He quickens the dead spirit of a man lost in his sins and grants him the gift of faith so that he might be saved through confessing Christ as his Lord? A faith that can be broken like a twig is no faith at all.

My preference is to leave God's work up to God.

My preference too. Since I fortunately have no choice in the matter and would be unfit to do His work. Sinful human beings would only make a mess of it were they granted control over salvation. We Calvinists are content to leave God's work in salvation in His hands. Our Arminian friends think they can help God out. What a pity they don't see that God never really needs our help. He appreciates our willingness to help Him by witnessing or presenting the gospel but He needs the help of no man in accomplishing the purposes of His creation.

With strictist interpretation of words, then how protestants not accept that all Jews damned? After all they reject Christ....or is that exception since it not fit new political views? Can not have it both ways, get cake but you can't enjoy it.

Chrisitans since the time of the apostles have believed that all men need Christ. Scripture teaches this over and over. The apostles were Jews. Most of the early church were Jews.

It is our duty as Christians to evangelize all men for Christ. That would include Jews.

Southern Baptists and other conservative evangelicals and Protestants have never abandoned the evangelization of Jews. Only the Roman church (in recent years) has, following in the wake of some of the liberal Protestants. They are all under the sway of an ecumenical political correctness that insists there are many paths to God, some of which don't require Christ.

So you accept Jews are damned? I not say this in racism of Jews I'm just puzzled by schizophrenic protestant view...all peoples without explicit prayer in Christ damned, well all except Jews...why? By your views they should all be damned.

It doesn't matter what I say. Scripture and the most ancient tradition of the church insist that all need Christ. Without exception.

But if you don't believe in sola scriptura, you believe the church can override the teaching of the scripture.

I don't perceive this in the Orthodox in the same way we see it in the Roman church. I think that the Roman church has aggrandized their pope to the point of overriding scripture and inventing novel doctrine and that this requires a pope who can override scripture and tradition.

I'm not sure that the present article on this thread is actually representative of the entire Orthodox church. I think it represents their liberal theologians. I have no idea how many of their churches teach this or how many of the priests support it or how many ordinary believers accept it.

In contrast, those in the Roman church have been compelled to believe it by their hierarchy. As always, the role of the inner conscience and adherence to the traditions of the ancient church can be overridden at will by the Roman hierarchy. In this case, to pursue a politically correct ecumenical dialog with Jews.

Some confusion may exist here.

Jesus Christ, the person as the Son of God, is known by at least 650 names throughout Scripture.

The crimson thread of redemption is strung throughout evey book of Scripture.

The Father, the Son and the Spirit all performed different functions in the Plan of God.

We are saved by that great impersonal love of God, wherein a New Covenant was sealed by the blood of Jesus Christ.

God created man perfect in the Garden of Eden and upon the Fall, the penalty of sin was death or a separation from God.

Man is body, soul and spirit, but man's spirit was separated from God in the Garden. There was no Perfect Sacrifice available to man to re-enter into a spiritual relationship with God in righteousness until the incarnation of God in the Son known to us as Jesus Christ.

The sacrifice of Christ provided an atonement for all sin. Yet by any man's acceptance of the sacrifice through faith in Him, God's justice is shown to be righteous. The reason why faith is the issue is that faith is a non-meritorious act of volition on the part of the believer which honors the Son and thereby places man in position to receive an efficacious grace by the Holy Spirit. The sin was judged on the cross by the Father. The Son performed the Sacrifice and it was sealed as His blood, and the Holy Spirit allows a common grace to hear the Gospel and an efficiacious grace to make that faith effective for salvation in the believer.

It might be noted that until one is a believer, they are born merely in body and soul, dead in the spirit. Just as there is a bodily life, a soulish conscience and life, and a living Spirit, so in man prior to believing, we are soulish brutes. Alive in flesh and soul, but if we do not believe, we remain dead (separated from God the Spirit) in our trespasses and sins, or in a state of separation from God.

Death is not a case of non-existence. It is merely a state of separation. If we die in the body biologically, the soul and spirit depart the body.

Prior to the Cross, those who died still had no redeemer to allow them entrance to heaven. They were placed as believers in Abraham's bosom or as unbelievers in the Torments. Upon Jesus Christ's crucifixtion, He passed His Spirit to the Father, His soul departed to Hades, but when judged He had no unrighteousness in Him. Christ therefore conquered death, His soul returned to His body, and God returning His Spirit to Him displayed the Resurrection.

After a period, He also ascended to be placed on the right hand of God the Father.

If man today fails to accept faith in Jesus Christ, then that lack of faith simply leaves him in that state of spiritual separation from God. Such a man stands onvicted already since the original sin of Adam resulted in the separation of the spirit from God. If we die biologically, our soul departs the body, is then placed in the Torments.

It stands for man to die once (biological bodily death) and then for the judgment.

Note that Jesus Christ was judged on the Cross for the sins of all mankind. He was the Perfect Sacrifice, body, soul and spirit as a man. So sin has already been judged. Forgiveness comes at the point of salvation whereby through faith we have positional righteousness with God.

The believers' names are in the Book of Life, and then the Book of Works will be opened, and those without faith in Christ will have their works judged for righteousness. Where the work fails to have been performed while righteous in the eyes of God, the work lacks positive righteousness and is considered worthless if not good for nothing to be cast out and burnt.

The consequence for the sinner who rejects the substitutionary atonement for sin by Jesus Christ, means that person lacks divine righteousness and even if he has many human good works, still lacks divine good work and will be cast off as good for nothing.

If one is called by the Father and rejects Christ, then damnation is a natural consequence. Placing faith in the Son, allows God through the Holy Spirit to effect salvation.

Considering all things were created by Him, there is nothing in environment which fails to provide testimony of Him. We are fortunate today to not only have the same creation about us which testifies to Him, but also the Gospel record of His incarnation to directly communicate these things.

I can't believe that is a possibility for us...the Bible holds the first place

This is what "sola scriptura" means. It means that the scripture is the Word of God. And as the Word of God, it is our source of authority for faith and practice. If a church doctrine or practice disagrees with scripture, the scripture prevails and the doctrine or practice should be changed to comport with the clear teachings of the scripture.

When someone says "I don't believe in sola scriptura," that tells me that there is some other overriding authority that they DO believe in. In the case of the RCC it is the church. When you, MarMema, said that, I assumed that you too believe the church is the authority that can override the scripture.

If you say the Church can't override scripture, then when there is disparity between something a representative of the church says and scripture, the clear teachings of the scripture must prevail over the speculations of the individual. So in the case of this article, you stated that the notion that pious people who do not believe in Christ can be saved was something that may be true. That is what speculation is. The clear teaching of scripture is that belief in Christ is what is required, AND is sufficient, for individual salvation. You either believe the church can override that teaching, or it cannot. If it cannot, you do believe in sola scriptura. If it can override it, then you believe that the Church, not scripture, "holds the first place."

Uh-oh. Be careful. Someone might accuse you of believing that God is sovereign in the matter of salvation

And that is exactly what I hope for when it comes to some children I remember from an orphanage in Russia, some years ago when we were there adopting our youngest daughter Irina. Most of them disabled and not likely to be adopted, and all of them beautiful, having been created by God.

You see my husband and I took some serious leaps of faith in deliberately adopting children who were pretty much considered unadoptable and not likely to get families.
Which is all fine and well as God has blessed us enormously for these leaps and shown His love for our children in some nearly miraculous outcomes for them so far.

But when you go to places where children are housed that are considered unadoptable, you have to go home with the memories of all those little faces and what their life is going to be for them after you leave. I figure their chances of being introduced to Christ are pretty slim. So I cling to the hope the Orthodox church offers me, that God in His tremendous mercy and love, will offer salvation to these children someday in spite of their lack of inclusion in any Christian church.

I truly don't understand why Scripture and the church have to be a "one-or-the-other" thing. Here are what some of the Holy Fathers of the Orthodox church have said.

St. Athanasius (c.296-373):
"The holy and inspired Scriptures are fully sufficient for the proclamation of the truth."

St. Cyril of Jerusalem (c.310-386):
"For concerning the divine and holy mysteries of the Faith, not even a casual statement must be delivered without the Holy Scriptures; nor must we be drawn aside by mere plausibility and artifices of speech. Even to me, who tell you these things, give not absolute credence, unless you receive the proof of the things which I announce from the Divine Scriptures. For this salvation which we believe depends not on ingenious reasoning, but on demonstration of the Holy Scriptures."

St. Gregory of Nyssa (330-395):
"...we are not entitled to such license, namely, of affirming whatever we please. For we make Sacred Scripture the rule and the norm of every doctrine. Upon that we are obliged to fix our eyes, and we approve only whatever can be brought into harmony with the intent of these writings."

St. John Chrysostom (c.347-407):
"....Wherefore I exhort and entreat you all, disregard what this man and that man thinks about these things, and inquire from the Scriptures all these things; and having learned what are the true riches, let us pursue after them that we may obtain also the eternal good things..."

St. Basil the Great (c.329-379):
".....Therefore let God-inspired Scripture decide between us; and on whichever side be found doctrines in harmony with the Word of God, in favor of that side will be cast the vote of truth."

When I said that the Orthodox church is not sola scriptura, I meant that we also include tradition in our faith. That is, we read the Holy Fathers quoted above for inspiration, and we have a liturgy, etc.

I think it represents their liberal theologians. I have no idea how many of their churches teach this or how many of the priests support it or how many ordinary believers accept it.

I think in many ways, especially here in the US, the Greeks are the more liberal of our crew. I was especially shocked by the one sentence in this writing. "Orthodoxy recognizes and accepts the mandate to seek Truth and to follow the Holy Spirit wherever He leads, including in other religions or philosophies when his Truth is to be found there." I seriously doubt that my spiritual father would find this to be an acceptable statement. I will ask next time I get the chance.

However, it is universally accepted, or at least in Serbian, Russian, and American parishes I have been involved with, that we don't know who will be saved, and that no one is guaranteed salvation or lack of it.

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