The
outward forms
Let us take in turn the
different outward forms in which Tradition is expressed:
1. The Bible
a) The Bible and the
Church. The Christian Church is a Scriptural Church: Orthodoxy believes
this just as firmly, if
not more firmly than Protestantism. The Bible is the supreme expression
of God’s revelation to
man, and Christians must always be ‘People of the Book.’ But if
Christians are People of
the Book, the Bible is the Book of the People; it must not be regarded as
something set up over
the Church, but as something that lives and is understood within the
Church (that is why one
should not separate Scripture and Tradition). It is from the Church that
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the Bible ultimately
derives its authority, for it was the Church which originally decided which
books form a part of
Holy Scripture; and it is the Church alone which can interpret Holy Scripture
with authority. There
are many sayings in the Bible which by themselves are far from clear,
and the individual
reader, however sincere, is in danger of error if he trusts his own personal
interpretation.
“Do you understand
what you are reading?” Philip asked the Ethiopian eunuch; and
the eunuch replied: “How
can I, unless someone guides me?” (Acts 8:30). Orthodox, when they
read the Scripture,
accept the guidance of the Church. When received into the Orthodox Church,
a convert promises: ‘I
will accept and understand Holy Scripture in accordance with the interpretation
which was and is held by
the Holy Orthodox Catholic Church of the East, our Mother’ (On
Bible
and Church, see especially Dositheus, Confession, Decree 2).
b) The Text of the
Bible: Biblical Criticism. The Orthodox Church has the same New Testament
as the rest of
Christendom. As its authoritative text for the Old Testament, it uses the
ancient
Greek translation known
as the Septuagint. When this differs from the original Hebrew
(which happens quite
often), Orthodox believe that the changes in the Septuagint were made under
the inspiration of the
Holy Spirit, and are to be accepted as part of God’s continuing revelation.
The best known instance
is Isaiah 6:14 — where the Hebrew says ‘A young woman shall
conceive and bear a
son,’ which the Septuagint translates ‘A virgin shall conceive,’ etc.
The New
Testament follows the
Septuagint text (Matthew 1:23).
The Hebrew version of
the Old Testament contains thirty-nine books. The Septuagint contains
in addition ten further
books, not present in the Hebrew, which are known in the Orthodox
Church as the
‘Deutero-Canonical Books’ (3 Esdras; Tobit; Judith; 1, 2, and 3
Maccabees; Wisdom of
Solomon;
Ecclesiasticus; Baruch; Letter of Jeremias. In the west these books are often
called the ‘Apocrypha’).
These were declared by
the Councils of Jassy (1642) and Jerusalem (1672) to be ‘genuine parts
of Scripture;’ most
Orthodox scholars at the present day, however, following the opinion of
Athanasius and Jerome,
consider that the Deutero-Canonical Books, although part of the Bible,
stand on a lower footing
than the rest of the Old Testament.
Christianity, if true,
has nothing to fear from honest inquiry. Orthodoxy, while regarding the
Church as the
authoritative interpreter of Scripture, does not forbid the critical and
historical
study of the Bible,
although hitherto Orthodox scholars have not been prominent in this field.
c) The Bible in
worship. It is sometimes thought that Orthodox attach less importance than
western Christians to
the Bible. Yet in fact Holy Scripture is read constantly at Orthodox services:
during the course of
Matins and Vespers the entire Psalter is recited each week, and in
Lent twice a week (Such
is the rule laid down by the service books. In practice, in ordinary parish
churches Matins
and
Vespers are not recited daily, but only at weekends and on feasts; and even
then, unfortunately, the portions
appointed
from the Psalter are often abbreviated or (worse still) omitted entirely). Old Testament lessons
(usually
three in number) occur
at Vespers on the eves of many feasts; the reading of the Gospel
forms the climax of
Matins on Sundays and feasts; at the Liturgy a special Epistle and Gospel are
assigned for each day of
the year, so that the whole New Testament (except the Revelation of
Saint John) is read at
the Eucharist. The Nunc Dimittis is used at Vespers; Old Testament
canticles,
with the Magnifcat and
Benedictus, are sung at Matins; the Lord’s Prayer is read at every
service. Besides these
specific extracts from Scripture, the whole text of each service is shot
through with Biblical
language, and it has been calculated that the Liturgy contains 98 quotations
from the Old Testament
and 114 from the New (P. Evdokimov, L’Orthodoxie, p.
241, note 96).
Orthodoxy regards the
Bible as a verbal icon of Christ, the Seventh Council laying down
that the Holy Icons and
the Book of the Gospels should be venerated in the same way. In every
church the Gospel Book
has a place of honour on the altar; it is carried in procession at the Lit-
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urgy and at Matins on
Sundays and feasts; the faithful kiss it and prostrate themselves before it.
Such is the respect
shown in the Orthodox Church for the Word of God.
2. The Seven
Ecumenical Councils: The Creed
The doctrinal
definitions of an Ecumenical Council are infallible. Thus in the eyes of the
Orthodox Church, the
statements of faith put out by the Seven Councils possess, along with the
Bible, an abiding and
irrevocable authority.
The most important of
all the Ecumenical statements of faith is the Nicene-
Constantinopolitan Creed, which is read or sung
at every celebration of the Eucharist, and
also daily at Nocturns
and at Compline. The other two Creeds used by the west, the Apostles’
Creed and the ‘Athanasian
Creed,’ do not possess the same authority as the Nicene, because they
have not been proclaimed
by an Ecumenical Council. Orthodox honour the Apostles’ Creed as
an ancient statement of
faith, and accept its teaching; but it is simply a local western Baptismal
Creed, never used in the
services of the Eastern Patriarchates. The ‘Athanasian Creed’ likewise is
not used in Orthodox
worship, but it is sometimes printed (without the filioque) in the Horologion
(Book of Hours).
3. Later Councils
The formulation of
Orthodox doctrine, as we have seen, did not cease with the Seventh
Ecumenical Council.
Since 787 there have been two chief ways whereby the Church has expressed
its mind: a) definitions
by Local Councils (that is, councils attended by members of one
or more national
Churches, but not claiming to represent the Orthodox Catholic Church as a
whole) and b) letters or
statements of faith put out by individual bishops. While the doctrinal
decisions
of General Councils are
infallible, those of a Local Council or an individual bishop are
always liable to error;
but if such decisions are accepted by the rest of the Church, then they
come to acquire
Ecumenical authority (i.e. a universal authority similar to that possessed by
the
doctrinal statements of
an Ecumenical Council). The doctrinal decisions of an Ecumenical Council
cannot be revised or
corrected, but must be accepted in toto; but the Church has often been
selective in its
treatment of the acts of Local Councils: in the case of the seventeenth century
Councils, for example,
their statements of faith have in part been received by the whole Orthodox
Church, but in part set
aside or corrected.
The following are the
chief Orthodox doctrinal statements since 787:
1 The Encyclical Letter
of Saint Photius (867)
2 The First Letter of
Michael Cerularius to Peter of Antioch (1054)
3 The decisions of ‘the
Councils of Constantinople in 1341 and 1351 on the Hesychast
Controversy
4 The Encyclical Letter
of Saint Mark of Ephesus (1440-1441).
5 The Confession of
Faith by Gennadius, Patriarch of Constantinople (1455-1456)
6 The Replies of
Jeremias the Second to the Lutherans (1573-1581)
7 The Confession of
Faith by Metrophanes Kritopoulos (1625)
8 The Orthodox
Confession by Peter of Moghila, in its revised form (ratified by the Council
of Jassy, 1642)
9 The Confession of Dositheus
(ratified by the Council of Jerusalem, 1672)
10 The Answers of the
Orthodox Patriarchs to the Non-Jurors (1718, 1723)
11 The Reply of the
Orthodox Patriarchs to Pope Pius the Ninth (1848)
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12 The Reply of the
Synod of Constantinople to Pope Leo the Thirteenth (1895)
13 The Encyclical
Letters by the Patriarchate of Constantinople on Christian unity and on
the ‘Ecumenical
Movement’ (1920, 1952)
These documents —
particularly items 5-9 — are sometimes called the ‘Symbolical Books’ of
the Orthodox Church, but
many Orthodox scholars today regard this title as misleading and do
not use it.
4. The Fathers
The definitions of the
Councils must be studied in the wider context of the Fathers. But as
with Local Councils, so
with the Fathers, the judgment of the Church is selective: individual
writers have at times
fallen into error and at times contradict one another. Patristic wheat needs
to be distinguished from
Patristic chaff. An Orthodox must not simply know and quote the Fathers,
he must enter into the
spirit of the Fathers and acquire a ‘Patristic mind.’ He must treat the
Fathers not merely as
relics from the past, but as living witnesses and contemporaries.
The Orthodox Church has
never attempted to define exactly who the Fathers are, still less to
classify them in order
of importance. But it has a particular reverence for the writers of the fourth
century, and especially
for those whom it terms ‘the Three Great Hierarchs,’ Gregory of Nazianzus,
Basil the Great, and
John Chrysostom. In the eyes of Orthodoxy the ‘Age of the Fathers’
did not come to an end
in the fifth century, for many later writers are also ‘Fathers’ — Maximus,
John of Damascus,
Theodore of Studium, Symeon the New Theologian, Gregory Palamas, Mark
of Ephesus. Indeed, it
is dangerous to look on ‘the Fathers’ as a closed cycle of writings belonging
wholly to the past, for
might not our own age produce a new Basil or Athanasius? To say that
there can be no more
Fathers is to suggest that the Holy Spirit has deserted the Church.
5. The Liturgy
The Orthodox Church is
not as much given to making formal dogmatic definitions as is the
Roman Catholic Church.
But it would be false to conclude that because some belief has never
been specifically
proclaimed as a dogma by Orthodoxy, it is therefore not a part of Orthodox
Tradition, but merely a
matter of private opinion. Certain doctrines, never formally defined, are
yet held by the Church
with an unmistakable inner conviction, an unruffled unanimity, which is
just as binding as an
explicit formulation. ‘Some things we have from written teaching,’ said
Saint Basil, ‘others we
have received from the Apostolic Tradition handed down to us in a mystery;
and both these things
have the same force for piety (On the Holy Spirit, 27 (66)).’
This inner Tradition
‘handed down to us in a mystery’ is preserved above all in the
Church’s worship. Lex
orandi lex credendi: men’s faith is expressed in their prayer. Orthodoxy
has made few explicit
definitions about the Eucharist and the other Sacraments, about the next
world, the Mother of
God, the saints, and the faithful departed: Orthodox belief on these points is
contained mainly in the
prayers and hymns used at Orthodox services. Nor is it merely the words
of the services which
are a part of Tradition; the various gestures and actions — immersion in
the waters of Baptism,
the different anointings with oil, the sign of the Cross, and so on — all
have a special meaning,
and all express in symbolical or dramatic form the truths of the faith.
6. Canon Law
Besides doctrinal definitions,
the Ecumenical Councils drew up Canons, dealing with
Church organization and
discipline; other Canons were made by Local Councils and by individ-
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ual bishops. Theodore
Balsamon, Zonaras, and other Byzantine writers compiled collections of
Canons, with
explanations and commentaries. The standard modern Greek commentary, the
Pedalion (‘Rudder’), published in
1800, is the work of that indefatigable saint, Nicodemus of the
Holy Mountain.
The Canon Law of the
Orthodox Church has been very little studied in the west, and as a
result western writers
sometimes fall into the mistake of regarding Orthodoxy as an organization
with virtually no
outward regulations. On the contrary, the life of Orthodoxy has many rules,
often
of great strictness and
rigour. It must be confessed, however, that at the present day many of
the Canons are difficult
or impossible to apply, and have fallen widely into disuse. When and if a
new General Council of
the Church is assembled, one of its chief tasks may well be the revision
and clarification of
Canon Law.
The doctrinal
definitions of the Councils possess an absolute and unalterable validity which
Canons as such cannot
claim; for doctrinal definitions deal with eternal truths, Canons with the
earthly life of the
Church, where conditions are constantly changing and individual situations are
infinitely various. Yet
between the Canons and the dogmas of the Church there exists an essential
connexion: Canon Law is
simply the attempt to apply dogma to practical situations in the
daily life of each
Christian. Thus in a relative sense the Canons form a part of Holy Tradition.
7. Icons
The Tradition of the
Church is expressed not only through words, not only through the actions
and gestures used in
worship, but also through art — through the line and colour of the
Holy Icons. An icon is
not simply a religious picture designed to arouse appropriate emotions in
the beholder; it is one
of the ways whereby God is revealed to man. Through icons the Orthodox
Christian receives a
vision of the spiritual world. Because the icon is a part of Tradition, the
icon
painter is not free to
adapt or innovate as he pleases; for his work must reflect, not his own
aesthetic
sentiments, but the mind
of the Church. Artistic inspiration is not excluded, but it is exercised
within certain
prescribed rules. It is important that an icon painter should be a good artist,
but it is even more
important that he should be a sincere Christian, living within the spirit of
Tradition,
preparing himself for
his work by means of Confession and Holy Communion.
Such are the primary
elements which from an outward point of view make up the Tradition
of the Orthodox Church —
Scripture, Councils, Fathers, Liturgy, Canons, Icons. These things are
not to be separated and
contrasted, for it is the same Holy Spirit which speaks through them all,
and together they make
up a single whole, each part being understood in the light of the rest.
It has sometimes been
said that the underlying cause for the break-up of western Christendom
in the sixteenth century
was the separation between theology and mysticism, between liturgy
and personal devotion,
which existed in the later Middle Ages. Orthodoxy for its part has
always tried to avoid
any such division. All true Orthodox theology is mystical; just as mysticism
divorced from theology
becomes subjective and heretical, so theology, when it is not mystical,
degenerates into an arid
scholasticism, ‘academic’ in the bad sense of the word.
Theology, mysticism,
spirituality, moral rules, worship, art: these things must not be kept in
separate compartments.
Doctrine cannot be understood unless it is prayed: a theologian, said
Evagrius, is one who
knows how to pray, and he who prays in spirit and in truth is by that very
act a theologian (On
Prayer, 60 (P. G. 79, 1180B)). And doctrine, if it is to be prayed, must also be
lived: theology without
action, as Saint Maximus put it, is the theology of demons (Letter
20 (P.G.
91,
601C)). The
Creed belongs only to those who live it. Faith and love, theology and life, are
inseparable.
In the Byzantine
Liturgy, the Creed is introduced with the words: ‘Let us love one an-
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other, that with one
mind we may confess Father, Son, and Holy Spirit, Trinity one in essence
and undivided.’ This
exactly expresses the Orthodox attitude to Tradition. If we do not love one
another, we cannot love
God; and if we do not love God, we cannot make a true confession of
faith and cannot enter
into the inner spirit of Tradition, for there is no other way of knowing God
than to love Him.
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