Orthodox Theology Part I
Rev. Petra Heldt - February 21, 2006
Rev. Heldt has lived in Jerusalem for more than 25 years. She is an ordained Lutheran pastor from Germany and has been the Executive Secretary for the Ecumenical Theological Research Fraternity of Israel for many years. Petra completed her doctorate in Patristics at the Hebrew University of Jerusalem.
In the Oriental and Byzantine Orthodox churches, the churches we refer to as "eastern" Christianity, have four basic pillars of understanding which undergird their faith. The first is "right doctrine". It is especially important to have the right understanding of the oneness of God the Father and God the Son. Jesus Christ is both God and Son at the same time. Unlike western Christianity, there is no undo pre-occupation or emphasis placed on the person of Jesus Christ, which places Jesus above the Father, or places Jesus in a central place of theology.
The second pillar is the "right life." Orthodoxy is a calling from God into a life with God without any strings attached. For the monks or sisters of orthodoxy the call from God to be set aside can stop at any time. The ordered monks and sisters are the shield of the orthodox life because they speak for the right doctrine and teach the right doctrine. No one else is free to speak to matters of doctrine other than these.
The third pillar of the orthodox faith is "right liturgy." (Liturgy = the form of worship) Liturgy is doxology, literally, the "praise of God." Liturgy (worship) is not intended to satisfy those who gather for worship. Liturgy is not there to interpret the latest thinking in theology or to offer one’s own interpretation. The liturgy has as its sole focus the praise of God. The liturgy of today is carried forward from the 4th century. Those who gather for worship are purified through the right use of the liturgy, offered up in the right spirit, in the presence of the Holy Spirit.
The fourth pillar of the orthodox faith is what is known as "caesaropapism" or a holding together of church and state. The Byzantine and Oriental Churches are churches defined with a state. This is temporarily suspended today because no particular eastern church is its own state. But traditionally, the emperor represents God on the earth, so the church can work freely and unencumbered to carry out its mission. The eastern church and state are defined by each other and they define each other.
The ecumenical council held in 451 AD placed the church leaders of the west (Rome) and east (Constantinople) over the leaders of the leaders of the older and longstanding Alexandrian and Antiochan "oriental churches. This was a configuration unthinkable and hurtful to the "oriental" churches, so much so that a split occurred – a split which remains to today.
The "eastern orthodox" churches have a great appreciation for mysticism. The essence of God and the energies of God is grasped by the orthodox mind. One must understand how one meets God in prayer, because prayer is a large part of the worship. One must understand that while the essence of God cannot be approached or understood, the energy of God can be experienced as personal and immediate.
The liturgy and the prayers are intended to make humanity and God become one through the liturgy. The Eucharist is the place in the liturgy where the veil is pulled back between heaven and earth in reality, not just in concept. The function of Church is the healing of the wound of humanity - being in unity with God - this happens mainly through worship.
The orthodox churches have a strong understanding that they belong to two places at the same time: 1) their country of origin, and 2) Jerusalem, which means they belong to the Holy Land. These churches realize that whomever it is that rules in the holy land, they come and go, but the Orthodox Church remains. This has been true throughout history. The land is very precious to the orthodox churches because this is the land where Jesus Christ, our Lord and Saviour lived, suffered, was crucified, and rose. Therefore, wherever God was present in Jesus Christ, wherever God is or was, there is a presence that will not go away. It endures. To be in the holy land is to be together with God, to experience the energy of God, to be close to the essence of God. To be in the Holy Land or at a Holy place is to be with God, the Holy One.
The orthodox churches work hard at their "in-reach" to keep their people from secularism. They do this largely through the generous use of stories and the re-telling of stories for the benefit and upbringing of the next generation. Legends are told in church from age 0 onward. Everyone is connected with the history of the church through these stories. The stories build up the spirit, the church, and the community. They understand that their reality is much bigger than what they can possibly understand.
Rev. Heldt has lived in Jerusalem for more than 25 years. She is an ordained Lutheran pastor from Germany and has been the Executive Secretary for the Ecumenical Theological Research Fraternity of Israel for many years. Petra completed her doctorate in Patristics at the Hebrew University of Jerusalem.
In the Oriental and Byzantine Orthodox churches, the churches we refer to as "eastern" Christianity, have four basic pillars of understanding which undergird their faith. The first is "right doctrine". It is especially important to have the right understanding of the oneness of God the Father and God the Son. Jesus Christ is both God and Son at the same time. Unlike western Christianity, there is no undo pre-occupation or emphasis placed on the person of Jesus Christ, which places Jesus above the Father, or places Jesus in a central place of theology.
The second pillar is the "right life." Orthodoxy is a calling from God into a life with God without any strings attached. For the monks or sisters of orthodoxy the call from God to be set aside can stop at any time. The ordered monks and sisters are the shield of the orthodox life because they speak for the right doctrine and teach the right doctrine. No one else is free to speak to matters of doctrine other than these.
The third pillar of the orthodox faith is "right liturgy." (Liturgy = the form of worship) Liturgy is doxology, literally, the "praise of God." Liturgy (worship) is not intended to satisfy those who gather for worship. Liturgy is not there to interpret the latest thinking in theology or to offer one’s own interpretation. The liturgy has as its sole focus the praise of God. The liturgy of today is carried forward from the 4th century. Those who gather for worship are purified through the right use of the liturgy, offered up in the right spirit, in the presence of the Holy Spirit.
The fourth pillar of the orthodox faith is what is known as "caesaropapism" or a holding together of church and state. The Byzantine and Oriental Churches are churches defined with a state. This is temporarily suspended today because no particular eastern church is its own state. But traditionally, the emperor represents God on the earth, so the church can work freely and unencumbered to carry out its mission. The eastern church and state are defined by each other and they define each other.
The ecumenical council held in 451 AD placed the church leaders of the west (Rome) and east (Constantinople) over the leaders of the leaders of the older and longstanding Alexandrian and Antiochan "oriental churches. This was a configuration unthinkable and hurtful to the "oriental" churches, so much so that a split occurred – a split which remains to today.
The "eastern orthodox" churches have a great appreciation for mysticism. The essence of God and the energies of God is grasped by the orthodox mind. One must understand how one meets God in prayer, because prayer is a large part of the worship. One must understand that while the essence of God cannot be approached or understood, the energy of God can be experienced as personal and immediate.
The liturgy and the prayers are intended to make humanity and God become one through the liturgy. The Eucharist is the place in the liturgy where the veil is pulled back between heaven and earth in reality, not just in concept. The function of Church is the healing of the wound of humanity - being in unity with God - this happens mainly through worship.
The orthodox churches have a strong understanding that they belong to two places at the same time: 1) their country of origin, and 2) Jerusalem, which means they belong to the Holy Land. These churches realize that whomever it is that rules in the holy land, they come and go, but the Orthodox Church remains. This has been true throughout history. The land is very precious to the orthodox churches because this is the land where Jesus Christ, our Lord and Saviour lived, suffered, was crucified, and rose. Therefore, wherever God was present in Jesus Christ, wherever God is or was, there is a presence that will not go away. It endures. To be in the holy land is to be together with God, to experience the energy of God, to be close to the essence of God. To be in the Holy Land or at a Holy place is to be with God, the Holy One.
The orthodox churches work hard at their "in-reach" to keep their people from secularism. They do this largely through the generous use of stories and the re-telling of stories for the benefit and upbringing of the next generation. Legends are told in church from age 0 onward. Everyone is connected with the history of the church through these stories. The stories build up the spirit, the church, and the community. They understand that their reality is much bigger than what they can possibly understand.
posted by Philip | 5:29 a.m.
1 Comments:
Hi Mary:
All I can say is Israel is a great place to visit. I think everyone who is inclined should make a pilgrimage here.
Rev.Phil
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