Over the years I find myself coming back to a number of ideas within the modern world that differ markedly from Orthodox thought. These are ideas that are imbedded so deep within our culture that they seem self-evident to most people. Many Orthodox believers hold to one or more of them, distorting their understanding of the faith. This article is an effort to create a list and address each one. If it succeeds I will use it as a touchstone in future work. I have left off the specific issues of the Modern Project, which forms a subset of these ideas. Perhaps they will be added in a later version.
1. Things are self-existent. They require nothing outside of themselves to exist.
2. Relationships are psychological.
3. Meaning is only a thought.
4. Time is a chain of cause-and-effect. The Cause cannot come after its effect.
5. Good and bad only describe behavior.
1. A Self Existent Collection of Things
This idea is similar to the understanding of the universe held by strict Materialists. A strict Materialist thinks that there is nothing other than material (or material as energy). He assumes that there is no God and that the only relationship things have to each other are those relationships described within the confines of physics. Any description of a non-material relationship is either “mumbo-jumbo” or merely and idea (see numbers 2 and 3).
For Christians (should I call them Christian Materialists) who hold to this understanding of the world, there is no denying that God exists. But God exists outside of and removed from the material order. He may intervene in the material order, but only by interrupting its Laws and Principles (cf. “miracle”).
The Sacraments are deeply problematic in this world view. If water is water, how can it be something else (in Baptism)? If wine is wine and bread is bread, how can it be something else (in the Eucharist)? Any language of “real presence” is inherently troubling. For an “extra-material” reality is either psychological (see number 2) or merely imputed (see number 3).
In very common extensions of this materialist Christianity, the sacraments are bracketed as miraculous exceptions. Things are just things, unless the Church and Scripture (or some accepted authority) says they are something else. But these instances of miraculous exceptions are not seen as in any way pointing to a different understanding of the world. The Eucharist therefore says nothing about bread and wine – only about this bread and this wine. Baptism says nothing about water, only about this water. But the sacramental teaching of the Church is strictly confined to the liturgical walls of the Church and have nothing to say about the nature of things.
(The Orthodox Response) Everywhere Present, Filling All Things
In the classical Christian worldview, everything that exists does so because it was ultimately brought into being “out of nothing” (ex nihilo). It does not have self-existence, but is maintained in existence purely by the gift of God who alone has true, self-existent being. Existence is a gift, sustained by the goodness of God. Even those things that are described as “evil” (such as Satan) are sustained in their existence by the goodness of God. Not only is everything created and sustained by God, but everything has within it a logos, its reason, meaning and purpose. And this logos is directly related to the Logos, the eternal Son of the Father, through whom all things were created. Thus there is an inner relationship between everything that exists and God.
More than this, the world as it exists is more than material (including the logoi of things). The world is an “icon” (in the words of St. Maximus and St. Ambrose). Everything reflects greater, more eternal realities. Those realities (certainly through the logoi of things) play a role in how things are.
Because the logoi of all things have their ground and origin in the Logos, we can say that the universe has a Christ-shape. We can even say that it has the shape of the Crucified Christ. And so New Testament writers can say that the “Lamb was slain before the Foundation of the World.”
The sacraments are more than accidental intrusions in an otherwise stable, self-existent reality. The universe was created to be sacramental. “The whole creation is a sacrament,” in the words of Patriarch Bartholomew of Constantinople. That bread and wine become the Body of Christ does not violate the nature and character of bread and wine. They were created for this purpose. And so we can see bread tending towards the Eucharist even before the Eucharist (in the Manna for example, and the Show Bread in the Temple, etc.). The many “types” of the Cross in the Old Testament demonstrate that creation was always tending towards the Cross. The Cross is written in the logoi of things.The fathers not only affirm this, but speak of “natural contemplation” by which is meant the godly consideration and meditation on the logoi of all creation.
This same reality is behind the Orthodox understanding of Icons and symbols. Orthodoxy is not interested in “invented” symbols, as in “let’s let this stand for that.” It discerns symbols – relationships that are true and real in which one thing indwells or coinheres in another.
2. Relationships Are Psychological
A tree and a rock can have no relationship because they have no psyche. If a tree and a rock have a relationship, it’s only because an individual psyche feels that they do. Equally, the connection between people (or between a person and God) refers only to how they feel about each other, or perhaps about a genetic similarity they might share, or common membership in an organization. But a relationship is therefore fragile (as fragile as a feeling) and temporary (out of mind, out of existence – “Now you’re just somebody that I used to know”).
Similar to the psychological relationship is the contractual relationship. This describes modern “marriages” – people who have agreed to certain responsibilities and mutual arrangements. But the contract is essentially psycho