{"id":219,"date":"2018-06-26T22:59:26","date_gmt":"2018-06-27T03:59:26","guid":{"rendered":"https:\/\/blogs.ancientfaith.com\/wholecounsel\/?p=219"},"modified":"2018-06-26T23:16:58","modified_gmt":"2018-06-27T04:16:58","slug":"being-and-doing-on-rebellion","status":"publish","type":"post","link":"https:\/\/blogs.ancientfaith.com\/wholecounsel\/2018\/06\/26\/being-and-doing-on-rebellion\/","title":{"rendered":"Being and Doing: On Rebellion"},"content":{"rendered":"

\"\"The relationship between the truths of the Christian faith, and the Christian way of life, has fallen into great disrepair in modern times.\u00a0 At its core, the Protestant Reformation was focused on this relationship.\u00a0 In the contemporary world, our idea of faith itself has become anemic.\u00a0 One is a Christian if they believe that certain propositions are true.\u00a0 This reduces the last judgment to a true\/false test, in which correct answers gain one eternal life.\u00a0 This misunderstanding then generates a whole series of debates regarding exactly which propositions, and how many, are absolutely required for salvation, or to be a Christian, and which ones and how many can be held in disagreement.\u00a0 In those areas where it has been decided that disagreement can be allowed, there is further debate as to what options are acceptable for Christians in general, or Orthodox Christians in particular, to hold.\u00a0 Further, being able to identify as a Christian and salvation are identified as being the same thing.\u00a0 In academic circles, following the structure of philosophical disciplines which separate ethics or moral philosophy from metaphysics, we have separated dogmatic theology on the one hand and moral theology on the other, such that we can debate how the two relate to each other.\u00a0 This entire web of presuppositions, definitions, and distinctions, however, is completely foreign to the faith and life described by the holy scriptures.\u00a0 This means that it is completely foreign to the faith and life of human persons who have followed God from the origins of humanity until the end of the first century AD.\u00a0 Further, it is utterly foreign to the way of life and faith of the Fathers who understood the world with the same mind as that expressed in the scriptures.\u00a0 This is not to say that these are new beliefs.\u00a0 Rather, it is a new thing that these beliefs are believed to be constitutive of Christianity.<\/p>\n

The relationship between the truth of who God is and how human persons must live in relationship to his reality is made plain in the covenantal structure of the very first portion of the scriptures, the Pentateuch or Torah.\u00a0 The covenants follow a pattern well known in the second millennium BC, exemplified in a number of Hittite treaties recovered in archaeological excavations.\u00a0 The ‘Ten Words’ or ‘Ten Commandments’ of Exodus 20 and Deuteronomy 5 exemplify this pattern.\u00a0 In these covenants, the issuer of the covenant, the king, identifies himself, and describes what he has done, chiefly in regard to military victories, on his vassal’s behalf.\u00a0 He then outlines what the vassal’s duties will be henceforth in light of who the king is and what he has done.\u00a0 And so, in Exodus 20, we see that God identifies himself as, “Yahweh, your God, who brought you out of Egypt, out of the land of slavery” (v. 2).\u00a0 He names himself, speaks of his victory over Pharaoh and the gods of Egypt, and of the fact that he has given the Israelites their freedom.\u00a0 He then proceeds to give the ten words, which describe how those for whom he has done these things will live.\u00a0 All of the law is grounded in this way in the identity and mighty acts of God.\u00a0 Throughout the Holiness Code of Leviticus, we are told to ‘Be holy because I, Yahweh your God, am holy” (Lev 11:44-45, 19:2, 20:7, 1 Pet 1:16).\u00a0 The command to love the foreigner and the stranger as the native born is grounded in the reality that Israel were slaves in Egypt, and God delivered them, and in the identity of God (Lev 19:34).<\/p>\n

Because the apostles saw the revelation of God in Christ as the continuation and fulfillment of what came before, the new covenant as the ‘filling up’ of the patterns of the Old, we see this same pattern throughout the New Testament.\u00a0 The reality of who Jesus Christ is, and what he has done on our behalf, both his victory over the powers of sin and death and hell, and his redemption of us, setting us free, are proclaimed.\u00a0 This proclamation then entails a way of life for us as recipients of the benefits of Christ our king as members of his kingdom.\u00a0 In St. Paul’s epistles, this understanding is built into their very structure.\u00a0 In each, there is a transition from a teaching, or doctrinal, or dogmatic opening to a practical or pastoral closing, generally set off by the preposition ‘therefore’ (cf. Rom 12:1, 1 Cor 4:6, Col 3:12).\u00a0 Christianity, in its earliest days, we are told in the Acts of the Apostles, was not considered a collection of intellectual beliefs or doctrinal propositions, but a way of living in the world (9:2, 24:14).\u00a0 The Christian religion is a way of living our lives together in community, with Christ in our midst.<\/p>\n

In his epistle, St. James speaks directly to those who would seek to sever the acceptance of certain doctrinal propositions from their way of life.\u00a0 The Jewish people had one central dogma, the profession of the Shema, “Hear, O Israel, Yahweh, your God, Yahweh is one” (Deut 6:4).\u00a0 Immediately following the statement of this doctrinal truth is the commandment, “You will love the Lord your God with all your heart, and with all your soul, and with all your might” (6:5).\u00a0 Christ himself cites both this truth, and the resultant commandment, in summary of the entirety of the Old Testament scriptures (Mk 12:29).\u00a0 St. James, however, points out, “You believe that God is one?\u00a0 You do well.\u00a0 But even the demons believe, and shudder” (Jam 2:19).\u00a0 The demons not only believe, but know, that God is the Holy Trinity.\u00a0 They know that Jesus Christ is the second divine person of the Holy Trinity who took upon himself human nature for our salvation.\u00a0 The devil himself knows from bitter experience that Christ died on the cross and rose again on the third day.\u00a0 They doubt none of these things.\u00a0 What they refuse is to live, to exercise their being, in conformity with the truth of the Triune God and his creation.<\/p>\n

The rebellion of the devil and his angels, therefore, is not one of doubt.\u00a0 It is not a refusal to accept certain truths.\u00a0 Their rebellion is a metaphysical rebellion.\u00a0 It is a rebellion against what is, what exists, and what is true.\u00a0 This is why moral rebellion always brings about destruction.\u00a0 And since the beginning, the devil and his followers have sought to persuade humans to join in their rebellion.\u00a0 Not to reject certain principles, but to reject their consequences in how we should then live.\u00a0 Because he rebels against truth, the devil is a liar from the beginning.\u00a0 Because this rebellion brings about destruction, he is a murderer from the beginning\u00a0 (Jn 8:44).\u00a0 When he approaches Eve in Eden, he does not engage in a discussion about who God is, but rather in what that means regarding how humanity ought to live in God’s creation (Gen 3:1-5).\u00a0 Belief without life, faith without works, is worse than just a dead corpse.\u00a0 The man who knows the truths of God in Christ and does not live by them, and encourages others to do the same, is self-condemned.<\/p>\n

Though it has become common in our day to think that Christians ‘go to heaven’ and non-Christians ‘go to hell’, you will find none of this in scripture or the Fathers.\u00a0 Certainly, one finds the teaching of the last judgment, and that there are those who, in the resurrection, will have eternal life in the presence of Christ, and those who rise to eternal condemnation.\u00a0 But the criteria of this judgment is never laid out as the acceptance of a series of doctrinal propositions or identifying in some way as a Christian.\u00a0 Rather, the criteria is always the life lived by each person, their words and deeds, which are inextricably related to what faith really is.\u00a0 In fact, everywhere in the scriptures, it is God’s own people, first Israel and then the Church, who are threatened with eternal judgment.\u00a0 It is rebellious Christians who are threatened with being cast into the lake of fire prepared for the devil and his angels (Rev 20:11-15).\u00a0 The goats who depart into condemnation all recognize Jesus as their Lord just as the sheep do (Matt 25:31-46).\u00a0 It is the one who knows and does not obey the commandments, and teaches others to do the same who is least (Matt 5:19).\u00a0 It is not the outsider or the ignorant who is in danger of the fires of hell, it is the one who knows the truths of Christ, knows the truth of who God is, and what he has done, knows his commandments, and refuses to submit his life to this reality.\u00a0 From him who has been given much, much will be required.\u00a0 And we as Orthodox Christians have been given much more than most in our inheritance of holy tradition.<\/p>\n

We as human persons have received one great blessing which the devil and the demons lack.\u00a0 We have been given this life for repentance.\u00a0 While we have been guilty of sin and rebellion as deep as any evil spirit, while we have used our God-given powers of reason to seek to justify ourselves and our wickedness so that we can continue to fulfill our desires under the cover of outward faith, Christ has extended to us forgiveness.\u00a0 That we are subject to change means that we can change for the better.\u00a0 Christ has brought us healing and restoration.\u00a0 Even more, he has opened to us a way of life which will transform us into the likeness of himself, through living our lives, through acting in accordance with the reality of who he is and the world which he has created in which to dwell with us.\u00a0 As long as we still live, it is not too late for us to begin anew.<\/p>\n","protected":false},"excerpt":{"rendered":"

The relationship between the truths of the Christian faith, and the Christian way of life, has fallen into great disrepair in modern times.\u00a0 At its core, the Protestant Reformation was focused on this relationship.\u00a0 In the contemporary world, our idea of faith itself has become anemic.\u00a0 One is a Christian if they believe that certain propositions are true.\u00a0 This reduces the last judgment to a true\/false test, in which correct answers gain one eternal life.\u00a0 This misunderstanding then generates a whole series of debates regarding exactly which propositions, and how many, are absolutely required for salvation, or to be a Christian, and which ones and how many can be held in disagreement.\u00a0 In those areas where it has been decided\u2026 <\/i> <\/a><\/p>\n","protected":false},"author":13,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"jetpack_post_was_ever_published":false,"footnotes":""},"categories":[1],"tags":[],"class_list":["post-219","post","type-post","status-publish","format-standard","hentry","category-uncategorized"],"yoast_head":"Being and Doing: On Rebellion - The Whole Counsel Blog<\/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\/wholecounsel\/2018\/06\/26\/being-and-doing-on-rebellion\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Being and Doing: On Rebellion - The Whole Counsel Blog\" \/>\n<meta property=\"og:description\" content=\"The relationship between the truths of the Christian faith, and the Christian way of life, has fallen into great disrepair in modern times.\u00a0 At its core, the Protestant Reformation was focused on this relationship.\u00a0 In the contemporary world, our idea of faith itself has become anemic.\u00a0 One is a Christian if they believe that certain propositions are true.\u00a0 This reduces the last judgment to a true\/false test, in which correct answers gain one eternal life.\u00a0 This misunderstanding then generates a whole series of debates regarding exactly which propositions, and how many, are absolutely required for salvation, or to be a Christian, and which ones and how many can be held in disagreement.\u00a0 In those areas where it has been decided\u2026\" \/>\n<meta property=\"og:url\" content=\"https:\/\/blogs.ancientfaith.com\/wholecounsel\/2018\/06\/26\/being-and-doing-on-rebellion\/\" \/>\n<meta property=\"og:site_name\" content=\"The Whole Counsel Blog\" \/>\n<meta property=\"article:published_time\" content=\"2018-06-27T03:59:26+00:00\" \/>\n<meta property=\"article:modified_time\" content=\"2018-06-27T04:16:58+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/blogs.ancientfaith.com\/wholecounsel\/wp-content\/uploads\/sites\/37\/2018\/06\/christ_and_demon-360x200.jpg\" \/>\n<meta name=\"author\" content=\"Fr. 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