{"id":3236,"date":"2015-02-10T14:52:53","date_gmt":"2015-02-10T19:52:53","guid":{"rendered":"https:\/\/blogs.ancientfaith.com\/orthodoxyandheterodoxy\/?p=3236"},"modified":"2015-02-10T14:52:53","modified_gmt":"2015-02-10T19:52:53","slug":"grace-wrath-orthodox-tradition","status":"publish","type":"post","link":"https:\/\/blogs.ancientfaith.com\/orthodoxyandheterodoxy\/2015\/02\/10\/grace-wrath-orthodox-tradition\/","title":{"rendered":"Grace and Wrath in the Orthodox Tradition"},"content":{"rendered":"
\"Uzzah
Uzzah Touches the Ark, by Giulio Quaglio the Younger
(From Wikimedia Commons<\/a>)<\/figcaption><\/figure>\n

E<\/span>ric Jobe\u2019s recent series on justification (Part I<\/a>, Part II<\/a>, Part III<\/a>) has spurred some discussion regarding the role of divine wrath in Orthodoxy. To simplify: Some readers seemed to believe that there was no place in Orthodoxy to speak of the wrath of God at all. Our salvation, to them, has nothing to do with deliverance from God\u2019s wrath.<\/p>\n

Rather than comment directly regarding this recent series on justification, I would like to focus on this related issue of divine grace and wrath. What follows here is a cursory exploration of the relationship between\u2014and union of\u2014grace and wrath in Orthodox theology. With an eye toward the actual experience of these realities, rather than a merely academic discussion, I hope, however briefly and inadequately, to end by addressing the existential side as well.<\/p>\n

Terms<\/h2>\n

First of all: grace<\/strong>, which can alternatively be translated \u201cfavor.\u201d The Greek charis<\/em> is etymologically related chara<\/em> (joy) and eucharistos<\/em> (thanksgiving). The latter is literally a combination of eu<\/em>, meaning good, and charis<\/em>, grace. Lastly, the word is also related to charitas<\/em>, the Latin equivalent to agape<\/em>, the highest form of love.<\/p>\n

Second: wrath<\/strong>. The Greek orge<\/em> basically indicates what we might think of, extreme anger, though it is also used to speak of the wrath of pagan gods as well as that of the Lord in the Greek Old Testament. As for the idea of divine<\/em> wrath, I think that the German philosopher Rudolf Otto<\/a> may be helpful:<\/p>\n

Anyone who is accustomed to think of deity only by its rational attributes must see in this \u201cwrath\u201d mere caprice and willful passion. But such a view would have been emphatically rejected by the religious men of the Old Covenant, for to them the Wrath of God, so far from being a diminution of His Godhead, appears as a natural expression of it, an element of \u201choliness\u201d itself, and a quite indispensable one. And in this they are entirely right\u2026. It cannot be doubted that, despite the protest of Schleiermacher and Rischl, Christianity also has something to teach of the \u201cwrath of God.\u201d<\/p><\/blockquote>\n

I find this helpful for several reasons, of which I will focus on two:<\/p>\n

First, Otto, a Lutheran, here criticizes those who find the concept strange, in his day at least, for being overly rationalistic. In addition to and distinct from those rationalists, he also associates the denial of divine wrath with the thought of Friedrich Schleiermacher<\/a>, who while insightful is typically understood to be far from traditional in his conception of the Christian faith. Thus, it may be just as \u201cProtestant\u201d to deny divine wrath as to affirm it\u2014this is not a simple matter of Protestant vs. Orthodox or East vs. West.<\/p>\n

Second, Otto links divine wrath not with \u201cmere caprice and willful passion\u201d but with the holiness of God. Holiness is distinct from, though related to, righteousness. Before being a moral category, it indicates the mysterious, unsearchable, and otherworldly\u2014the numinous<\/em> (a term Otto coined)\u2014which though beyond understanding can yet be experienced and, thus, described and even evoked.<\/p>\n

It is this idea of holiness, I think, that Fr. Schmemann meant when he wrote<\/a>,<\/p>\n

\u201cHoly\u201d is the real name of God, of the God \u201cnot of scholars and philosophers,\u201d but of the living God of faith. The knowledge about<\/em> God results in definitions and distinctions. The knowledge of<\/em> God leads to this one, incomprehensible, yet obvious and inescapable word: holy. And in this word we express both that God is the Absolutely Other, the One about<\/em> whom we know nothing, and that He is the end of all our hunger, all our desires, the inaccessible One who mobilizes our wills, the mysterious treasure that attracts us, and there is really nothing to know but Him. \u201cHoly\u201d is the word, the song, the \u201creaction\u201d of the Church as it enters into heaven, as it stands before the heavenly glory of God.<\/p><\/blockquote>\n

In the context of the life in Christ, what otherwise would evoke terror instead inspires worship, even love: \u201cthe end of all our hunger, all our desires.\u201d So how might we reconcile this?<\/p>\n

We could, with Schleiermacher, deny that the wrath of God has any place in Christianity at all. In this view, grace and wrath are opposed and irreconcilable. One must be denied in order to have the other.<\/p>\n

Or we could, with the innovative<\/a> Puritan Jonathan Edwards, claim<\/a>,<\/p>\n

The God that holds you over the pit of hell, much as one holds a spider, or some loathsome insect over the fire, abhors you, and is dreadfully provoked: his wrath towards you burns like fire; he looks upon you as worthy of nothing else, but to be cast into the fire; he is of purer eyes than to bear to have you in his sight; you are ten thousand times more abominable in his eyes, than the most hateful venomous serpent is in ours.<\/p><\/blockquote>\n

While Edwards does have a place for divine grace and love, to him God firstly \u201cabhors you.\u201d No doubt it is this sort of conception of God\u2019s wrath, as an expression of divine abhorrence and hatred, that some of Jobe\u2019s readers were worried about. Inasmuch as he would not go this far, both he and his readers probably stand on common ground in viewing this latter view as extreme and heterodox.<\/p>\n

But what about the first? If we would not go all the way with Jonathan Edwards, how far does Orthodoxy go? Is Schleiermacher our only alternative?<\/p>\n

Theology<\/h2>\n

St. Maximos the Confessor offers<\/a> a helpful place to begin:<\/p>\n

God, it is said, is the Sun of righteousness (cf. Mal. 4:2), and the rays of His supernal goodness shine down on all men alike. The soul is wax if it cleaves to God, but clay if it cleaves to matter. Which it does depends upon its own will and purpose. Clay hardens in the sun, while wax grows soft. Similarly, every soul that, despite God\u2019s admonitions, deliberately cleaves to the material world, hardens like clay and drives itself to destruction, just as Pharaoh did (cf. Exod. 7:13). But every soul that cleaves to God is softened like wax and, receiving the impress and stamp of divine realities, it becomes \u201cin spirit the dwelling-place of God\u201d (Eph. 2:22).<\/p><\/blockquote>\n

The hinge, according to St. Maximos, is our own disposition. His view is not Pelagian, however, because the divine energia<\/em> are clearly primary: remove the warmth of the sun and neither will wax soften nor will clay harden. In both cases, the reality behind the experience of grace and the experience of wrath is really one and the same: \u201cthe rays of [God\u2019s] supernal goodness.\u201d As Vladimir Lossky put it<\/a>, \u201cAt the second coming of Christ \u2026 [t]he love of God will be an intolerable torment for those who have not acquired it within themselves.\u201d<\/p>\n

Here we see the role of righteousness and sin (and by extension, justification). And I would add, it is not just a matter of \u201cthe second coming of Christ\u201d but also a present reality. As St. Ambrose wrote<\/a>, \u201cThe wicked man is a punishment to himself, but the upright man is a grace to himself\u2014and to either, whether good or bad, the reward of his deeds is paid in his own person.\u201d Or, as C.S. Lewis put it<\/a> in The Great Divorce<\/em>, \u201c[A]t the end of all things \u2026 the Blessed will say, \u2018We have never lived anywhere except in Heaven,\u2019 and the Lost, \u2018We were always in Hell.\u2019 And both will speak truly.\u201d<\/p>\n

So the divine light, the love of God, to the righteous is grace and to the wicked is wrath. As such, the idea of divine wrath has an important place in Orthodoxy as indicating the experience of those who actively work against the energia <\/em>of God\u2019s gracious love. This view offers a third option between Edwards on the one hand and Schleiermacher on the other. But, one might wonder, is there any biblical precedence for this? While Holy Tradition is broader than the Scriptures, it would be odd if such a fundamental subject were completely absent in them.<\/p>\n

The Scriptures<\/h2>\n

I cannot here offer a thorough survey of the Scriptures on the subject, and surely they have more to say than I can explore, but I think they do, in fact, contain this same theology.<\/p>\n

That there is an idea of wrath as a terrible experience, even in the New Testament, is clear enough from Hebrews 10:31: \u201cIt is a fearful thing to fall into the hands of the living God.\u201d In context, the passage is speaking about God\u2019s vengeance against those who defied him during the Exodus, which is meant to serve as a warning for Christian readers. In addition, the concept of divine wrath is mentioned in nearly every chapter of Romans, including the concern to be \u201csaved from wrath\u201d (5:9).<\/p>\n

We can see grace and wrath come together as I have outlined above, depending on one\u2019s disposition, in St. Paul\u2019s teaching on the Eucharist: \u201c[H]e who eats and drinks in an unworthy manner eats and drinks judgment to himself, not discerning the Lord\u2019s body. For this reason many are weak and sick among you, and many sleep\u201d (1 Corinthians 11:29-30). Thus, whether one approaches the altar worthily or unworthily, the same reality results in different experiences. What is a gift of eternal life and the forgiveness of sins to one is \u201cjudgment\u201d to another. Notably, this is not just a future experience but a present one, including infirmity, sickness, and death.<\/p>\n

As recipients of God\u2019s grace in the mysteries of the Church, we ought to be vehicles of that grace to the world. But, yet again, the effect is twofold: \u201c[W]e are to God the fragrance of Christ among those who are being saved and among those who are perishing,\u201d writes St. Paul. \u201cTo the one we are the aroma of death leading to death, and to the other the aroma of life leading to life\u201d (2 Corinthians 2:15-16). Similarly, we might think of the proverb:<\/p>\n

If your enemy is hungry, give him bread to eat;
\nAnd if he is thirsty, give him water to drink;
\nFor so you will heap coals of fire on his head,
\nAnd the Lord will reward you. (Proverbs 25:21-22)<\/p><\/blockquote>\n

So long as we assume the proverb isn\u2019t recommending some sort of passive-aggressive works of kindness\u2014and I\u2019d say that\u2019s a safe assumption\u2014what makes the difference here is that the other<\/em> person chooses to be \u201cyour enemy,\u201d not that one should mean to hurt such a person. It is the disposition of hatred in their hearts that makes one\u2019s enemies unreceptive to love. Such love, to echo Lossky, is \u201can intolerable torment\u201d to those consumed by envy.<\/p>\n

Application<\/h2>\n

For fear that this essay, if concluded here, would still be too abstract, consider the miracle of the great catch of fish recorded in the Gospel According to St. Luke:<\/p>\n

When [Jesus] had stopped speaking, He said to Simon, \u201cLaunch out into the deep and let down your nets for a catch.\u201d<\/p>\n

But Simon answered and said to Him, \u201cMaster, we have toiled all night and caught nothing; nevertheless at Your word I will let down the net.\u201d And when they had done this, they caught a great number of fish, and their net was breaking. So they signaled to their partners in the other boat to come and help them. And they came and filled both the boats, so that they began to sink. When Simon Peter saw it, he fell down at Jesus\u2019 knees, saying, \u201cDepart from me, for I am a sinful man, O Lord!\u201d (Luke 5:4-8)<\/p><\/blockquote>\n

In the presence of the holy, St. Peter finds himself terrified, crying out, \u201cDepart from me!\u201d He is conscious that Jesus is no mere man but \u201cLord,\u201d and furthermore he becomes aware of his own moral unworthiness (\u201cI am a sinful man\u201d). Jesus did not approach him in anger or malice, but the experience of supernatural love is more akin to wrath than grace for St. Peter.<\/p>\n

Puritans like Jonathan Edwards believed that one must first experience God\u2019s wrath in order to be reborn of God\u2019s grace. Regrettable as his rhetoric is, Edwards really did hope his hearers would then experience God\u2019s grace. From an Orthodox point of view, this is wrongheaded in divorcing regeneration from baptism. He also fails, however, to see the unity of these two in the light of divine love, coming down far too heavy-handedly.<\/p>\n

From the Orthodox perspective outlined herein, however, we can reframe the experience of God\u2019s wrath with a stronger emphasis on hope. The Gospel story above ends with Jesus saying, \u201cDo not be afraid!\u201d (5:10) and inviting St. Peter and his friends to follow him.<\/p>\n

There is something terrible about the hidden and unsearchable aspect of God, but that is not all. There is also something equally unpredictably and mysteriously good<\/em>: grace\u2014a comfort and joy that transcends all the suffering, chaos, evil, and sin in this world and in our hearts. And to experience the former in hope really can open our eyes to the latter. To weep at the sight of Christ crucified for us can open to us the reality that there he spreads out his arms to embrace us. There, though sinners we may be, we see in the crucified hands of God a love of unsearchable, unfathomable, and even terrible depths. It is a love, to quote the Song of Songs, that is \u201cas strong as death\u201d (8:6) and even stronger, transfiguring the source of our deepest fear into joy.<\/p>\n","protected":false},"excerpt":{"rendered":"

Eric Jobe\u2019s recent series on justification (Part I, Part II, Part III) has spurred some discussion regarding the role of divine wrath in Orthodoxy. To simplify: Some readers seemed to believe that there was no place in Orthodoxy to speak of the wrath of God at all. Our salvation, to them, has nothing to do with deliverance from God\u2019s wrath. Rather than\u2026 <\/i> <\/a><\/p>\n","protected":false},"author":53,"featured_media":3244,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"jetpack_post_was_ever_published":false,"footnotes":""},"categories":[30,34],"tags":[388],"class_list":["post-3236","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-scripture","category-soteriology","tag-divine-wrath"],"yoast_head":"Grace and Wrath in the Orthodox Tradition – Orthodoxy and Heterodoxy<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/blogs.ancientfaith.com\/orthodoxyandheterodoxy\/2015\/02\/10\/grace-wrath-orthodox-tradition\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Grace and Wrath in the Orthodox Tradition – Orthodoxy and Heterodoxy\" \/>\n<meta property=\"og:description\" content=\"Eric Jobe\u2019s recent series on justification (Part I, Part II, Part III) has spurred some discussion regarding the role of divine wrath in Orthodoxy. 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