Recent conversations have brought me back to the essential importance of this topic.
Few things are as fundamental to the New Testament as the reality of communion (koinonia). It means a commonality, a sharing andparticipation in the same thing. It is this commonality or sharing that lies at the very heart of our salvation. This communion is described in Christ’s “high priestly prayer”:
I do not pray for these alone, but also for those who will believe in Me through their word; that they all may be one, as You, Father, are in Me, and I in You; that they also may be one in Us, that the world may believe that You sent Me. And the glory which You gave Me I have given them, that they may be one just as We are one: I in them, and You in Me; that they may be made perfect in one, and that the world may know that You have sent Me, and have loved them as You have loved Me (John 17:20-23).
The unity for which Christ prays is no mere “quality” of our life in Christ – but is our life in Christ. That this unity (communion) is the very life of salvation is made clear in St. John’s first epistle:
This is the message which we have heard from Him and declare to you, that God is light and in Him is no darkness at all. If we say that we have communion [koinonia] with Him, and walk in darkness, we lie and do not practice the truth. But if we walk in the light as He is in the light, we have communion [koinonia] with one another, and the blood of Jesus Christ His Son cleanses us from all sin (1 John 1:5-7).
Here our communion with God is described as a communion of light – though the nature of that light is made clear: God is light. St. John uses light to say that our communion is a true participation in God, in His very life.
This same saving participation in the life of God is presented in Christ’s discourse on the Eucharist:
Most assuredly, I say to you, unless you eat the flesh of the Son of Man and drink His blood, you have no life in you. Whoever eats My flesh and drinks My blood has eternal life, and I will raise him up at the last day. For My flesh is food indeed, and My blood is drink indeed. He who eats My flesh and drinks My blood abides in Me, and I in him. As the living Father sent Me, and I live because of the Father, so he who feeds on Me will live because of Me (John 6:53-57).
Some time ago I wrote about the problem of many modern English translations in which koinonia is rendered “fellowship,” a very weak translation indeed. Our very life in Christ is trivialized by unwitting (I hope) translators into a noun used to describe church socials. It is a witness to how far removed many modern treatments of our saving relationship with Christ have become from the classic treatments of Orthodox tradition.
The compartmentalization of theology (ethics, soteriology, ecclesiology, pneumatology – and the list goes on) frequently results in a fragmented, disjointed account of the Christian life. When you view the massive tomes that comprise the average systematic theology it is a marvel that the New Testament manages to be so short.
A telling weakness of many “theologies” is their failure to give account for the most common aspects of our Christian life. Prayer is a very straightforward example. Many systematic presentations of theology have no treatment of prayer whatsoever, despite the fact that we are bidden to “pray without ceasing.” How is it that something so pervasive finds no place in a theological description?
It is just this kind of spiritual myopia that marks theology that has departed from the Tradition of the faith and set off on its own trail of creativity. Thus, much has been written on “predestination” (a word which occurs but a few times in all the New Testament) while prayer is relegated to lesser treatments in what amounts to a category of recreational reading.
The Tradition does not treat prayer in this manner. Prayer is so much at the heart of the teaching of the faith that it is stated: Lex orandi, lex credendi – “the law of praying is the law of believing.” This is far more than saying that liturgy preserves the most primitive and pure proclamations of the gospel (though this is true). It is also saying that prayer itself is a pure expression of the gospel.
This becomes particularly clear when prayer is understood to be communion [koinonia] with God. And it is not prayer alone of which this can be said: the whole of the Christian life – every sacrament of the Church – has as its foundation our saving participation in the life of God.
I offer here some thoughts from a post in 2007 on communion with God:
One of the best places to begin thinking about communion with God is to ask the question: “What is wrong with the human race?” What is it about us such that we need saving?
The answer to that question is perhaps the linchpin of Christian theology (at least what has been revealed to us). Among the most central of Orthodox Christian doctrines is that human beings have fallen out of communion with God – we have severed the bond of communion with which we were created and thus we are no longer in communion with the Lord and Giver of Life, we no longer have a share in His Divine Life, but instead have become partakers of death.
St. Athanasius describes this in his On the Incarnation of the Word:
For God had made man thus (that is, as an embodied spirit), and had willed that he should remain in incorruption. But men, having turned from the contemplation of God to evil of their own devising, had come inevitably under the law of death. Instead of remaining in the state in which God had created them, they were in process of becoming corrupted entirely, and death had them completely under its dominion. For the transgression of the commandment was making them turn back again according to their nature ; and as they had at the beginning come into being out of non-existence, so were they now on the way to returning, through corruption, to non-existence again. The presence and love of the Word had called them into being; inevitably, therefore, when they lost the knowledge of God, they lost existence with it; for it is God alone Who exists, evil is non-being, the negation and antithesis of good. By nature, of course, man is mortal, since he was made from nothing; but he bears also the Likeness of Him Who is, and if he preserves that Likeness through constant contemplation, then his nature is deprived of its power and he remains incorrupt. So is it affirmed in Wisdom : “The keeping of His laws is the assurance of incorruption.” (Wisdom 6. 18)
This lack of communion with God, this process of death at work in us, manifests itself in a myriad of ways, extending from moral failure, to death and disease itself. It corrupts everything around us – our relationships with other people and our families, our institutions and our best intentions.
Without intervention, the process of death results in the most final form of death – complete alienation and enmity with God (from our point of view). We come to hate all things righteous and good. We despise the Light and prefer darkness. Since this is the state of human beings who have cut themselves off from communion with God, we substitute many things and create a “false” life, mistaking wealth, fame, youth, sex, emotions, etc., for true life.
Seeing all of this as true of humanity – the Orthodox Christian faith does not generally view humanity as having a “legal” problem. It is not that we did something wrong and now owe a debt we cannot pay, or are being punished with death – though such a metaphor can be used and has its usefulness. Be we need more than a change in our legal status – we need a change in ourontological status – that is we must be filled with nothing less than the Life of God in order to be healed, forgiven and made new. Jesus did not come to make bad men good; He came to make dead men live.
Thus God came into our world, becoming one of us, so that by His sharing in our life, we might have a share in His life. In Holy Baptism we are united to Him, and everything else He gives us in the Life of His Church is for the purpose of strengthening, nurturing, and renewing this Life within us. All of the sacraments have this as their focus. It is the primary purpose of prayer.
Thus, stated simply, to have communion with God means to have a share in His Divine Life. He lives in me and I in Him. I come to know God even as I know myself. I come to love even as God loves because it is His love that dwells in me. I come to forgive as God forgives because it His mercy that dwells within me.
Without such an understanding of communion, many vitally important parts of the Christian life are reduced to mere moralisms. We are told to love our enemies as though it were a simple moral obligation. Instead, we love our enemies because God loves our enemies, and we want to live in the Life of God. We’re not trying to be good, or to prove anything to God by loving our enemies. It is simply the case that if the Love of God dwells in us, then we will love as God loves.
Of course all of this is the free gift of God, though living daily in communion with God is difficult. The disease of broken communion that was so long at work in us is difficult to cure. It takes time and we must be patient with ourselves and our broken humanity – though never using this as an excuse not to seek the healing that God gives.
We were created for communion with God – it is our very life. Thinking about communion with God is not a substitute for communion with God. Theology as abstraction has no life within it. Theology is a life lived in Christ. Thus there is the common saying within Orthodoxy: “a theologian is one who prays, and one who prays is a theologian.”
If we walk in the light as He is in the light, we have communion with one another, and the blood of Jesus Christ His Son cleanses us from all sin.
This is our salvation.
I believe the 1 John reference is from chapter 1 not 5.
Dear Father Stephen,
Just wanted to let you know that through your writings ( I have been visitor to this website since July 2008) you have been such a blessing to me and my family. It is through this blog site that I first encountered Eastern Orthodoxy (though I have known of its existence for a long time). What you have said about the Christian faith has helped me so much in my walk with Lord. Actually the 2 individuals who have most influenced my thinking and spiritual life in the past 3-4 years is you and Father Tom Hopko so much so that my husband and I together with our 2 boys started attending an Orthodox church from Jan 2011 (we are in Singapore)and we ask for your prayers because this Saturday my family is being received into the Orthodox church through baptism (previously we attended an Anglican church – I was a parish lay staff). I can’t tell you the countless times your sharing has been apt for my situation – even today’s article on Communion is a case in point. And I was actually looking through the old entries from Aug 2007 and just reading about what you wrote on Communion just a few days ago and pondering on it and thinking of how to explain the difference in understanding of the Holy Communion to my previous church friends when I came upon today’s sharing. THANK YOU so much. May our Lord continue to use you to help others in their Christian faith and walk as you have helped me. I am both excited and filled with trepidation about Saturday’s baptism…please pray for us.
As St. Maximus the Confessor said: Theology is Prayer; Prayer is Theology. Theology without prayer is demonic.
Well understood by the ancients to mean the practice of hesychasm (from Greek “silence”, “calm” “tranquility”).
Reading about prayer in books about theology reminded me of a story I heard about Sinclair Lewis….. Novelist Sinclair Lewis had been invited to Columbia University to deliver a lecture on the writer’s craft. He stepped up to the podium, looked out at the host of eager young faces, and asked, “How many of you here are really serious about being writers?”
Hands shot up across the lecture hall. Lewis paused, and then said fiercely, “Well then, why the hell aren’t you all home writing?”
Or better still, prayer is best described as God speaking to God. From our point of view, it is an exercise in listening…
Yaatra (and Yaatra’s family): Welcome!
OldToad, (what an interesting name)
thank you for the welcome. 🙂
Yaatra, many years to you and your family!
Thanks for this great post. As I just reviewed Being As Communion, by Zizioulas, I thought there were enough things in common to share it here. Here is the link: http://wordsandpeace.wordpress.com/2011/07/26/review-56-being-as-communion/
Emma @ Words And Peace
Yaatra and family: Glad to have you all come aboard the Ark!
Hi Lina, NW Juliana,
Thanks for the welcome and well wishes…it’s feels like I’m home… finally!… did my very first (in my entire life)confesssion today. It was humbling and at the same time freeing somehow…btw, i have taken on Juliana (of Lazerevo) as my patron saint. Beginning to feel more and more orthodox every day…
Yaatra, St. Juliana of Lazarevo of blessed memory is also my patron saint. You will benefit greatly from her prayers! There is a lovely icon of her here: http://iconsandmore.com/Juliana-of-Lazarevo-X132.htm
One hopefull addition: rather than stop the John 17 quote at verse 23, the addition of one more verse would have been powerful. For me, verse 24 is the essence of what our High Priest was asking of the Father: the greatest intercession He can ever make for His own-
“That they may behold my glory”.
John Paul Todd
Beautiful, and so true…and something I needed to hear right now in particular. A good reminder that embodiment/incarnation and community go hand-in-hand – something that I think both Judaism and Christianity are well aware of, though of course Judaism does not have the same approach to the Incarnation…
So I have to do communion to be saved?
Christ said, “Unless you eat my flesh and drink my blood you have no life in you” (Jn. 6:53). Nevertheless, the good thief obviously did not “take communion” and he was saved. And yet, by faith, He was united to Christ and “in communion” with Him. God does what He pleases, the fathers say. But you and I are not in the position of the good thief. We have lives and time to hear and keep the commandments of God. Salvation is communion with God. Thus your question is more or less like asking, “Do I have to be saved to be saved?” Being saved is nothing other than being restored to full and complete communion with God, the Lord and Giver of Life. Why would a follower of Christ refuse the Cup of His Body and Blood? Why would a follower of Christ think that this Cup is unimportant, or unnecessary, considering Christ’s own words. Many Protestants blaspheme Christ’s Body in Blood when they deny the plain sense of His words, and the consensus of the fathers, and say that they are mere symbols, etc. But God is a good God and loves mankind, and He can unite us to Himself despite our foolishness and even our blasphemy. He can even unite a sinful Orthodox priest who has the audacity to write such things as these, knowing full-well that he is more sinful than others.
Hello Fr. Stephen,
I’m grateful to have found your blog. In March, my husband and I were baptized at a Serbian Orthodox church, and it was the beginning of a journey that continues to amaze and enrich me.
I appreciate your description of communion as salvation. In the practice of Orthodox living, it’s making more and more sense to me, although I’ve just come from a scholarly Protestant group that is very allergic, you might say, to the idea of sacraments. My experience, and the reason I gained a lot of help from that group in the past, was one of growing up in churches where any sort of sacramental act was so out of context it didn’t make sense. I came to see all ritual as empty.
The Protestant group studied the Bible intensely, using a methodology of searching as humbly as possible for what the original scriptural author was saying in context. Their conclusions included the understanding that everything in creation and faith is about Christ, that all was created with a view to him. They recognize John 6 as a passage where Jesus is calling each of his followers to total commitment, to being fully engaged with himself. What they don’t get (and I resisted for a long time after my husband became interested in Orthodoxy) is the view I think you’re expressing here of actually practicing, with one’s whole being, the reality of commitment to Christ.
I see in Orthodoxy something real, even though the practices can look (to Protestant eyes) like something contrived or for show. I struggle to describe this reality to my friends, but maybe I just need to continue living it and patiently trusting God to show them what he will. I wish I were actually patient and trusting.
Would you suggest anything further regarding sacraments to share with people who are naturally very suspicious of them?
Two books come to mind: Fr. Alexander Schmemann’s For the Life of the World; and Fr. Meletios Webber’s Bread, Water, Wine and Oil. And I should add, Fr. Peter Gilquist’s Becoming Orthodox, a title that scares many away, but his explanations are very clear and straight-forward, particularly for a protestant reader.