WARNING

NOT EVERYTHING THAT

CALLS ITSELF ORTHODOX IS

TRULY ORTHODOX


The above warning was given to me when I first met Orthodoxy in 1986. Today [2009] it is even more perilous, even more difficult to find the Royal Path. For one thing there is a far greater abundance of misinformation. And many materials are missing, and other materials are being rapidly rewritten. For another thing there are fewer than ever guides remaining on the Royal Path, especially who speak English. Hopefully this website will be a place where Newcomers to the Faith can keep at least one foot on solid ground, while they are "exploring."


blog owner: Joanna Higginbotham

joannahigginbotham@gmail.com

jurisdiction: ROCA under Vladyka Agafangel

who did not submit to the RocorMP union in 2007

DISCLAIMER



29 June 2011

The Self-Liquidation of Christianity

from The Orthodox Word #9 
July/August 1966


ORTHODOXY AND MODERN THOUGHT

THE SELF-LIQUIDATION OF CHRISTIANITY
 The" Death of God" as a Sign of the Times

The striking phrase, "God is dead," is the poetical expression of modern unbelief.  Much is expressed in this phrase that is not to be found in the more prosaic expressions of modern atheism and agnosticism.  A vivid contrast is established between a previous age when men believed in God and based their life and institutions upon Him, and a new age for whose inhabitants, supposedly, this once all-illuminating sun has been blotted out, and life and society must be given a new orientation.

The phrase, itself apparently coined by Nietzsche almost a century ago, was for long used to express the views of a comparatively few enemies of Christianity, chiefly "existentialists"; but recently it has caused controversy by being accepted in radical Protestant circles, and now it has become a concern of common journalism and the mass media.  Clearly a responsive chord has been struck in Western society at large; the public interest in the "death of God" has made this phenomenon one of the signs of the times.

To understand what this sign means, one must know its historical context.  By its very nature it is a negation - a reaction against the other-worldly Christian world view which emphasizes asceticism and the "unseen warfare" against the devil and the world in order to obtain eternal joy through communion with God in the Kingdom of Heaven.  The founders of the new philosophy declared the Christian God "dead" and proclaimed man a god in His place.  This view is merely the latest stage of the modern battle against Christianity which has resulted today in the virtually universal triumph of unbelief.

The contemporary controversy, however, centers about a new and unusual phenomenon: it is now "Christians" who are the unbelievers.  Yet in a sense this too is the logical culmination of an historical process that began in the West with the schism of the Church of Rome.  Separated for over nine centuries from the Church of Christ, Western Christendom has possessed only a steadily-evaporating residue of the genuine Christianity preserved by Holy Orthodoxy.  Today the process is nearly complete, and large numbers of Catholics and Protestants are hardly to be distinguished from unbelievers; and if they still call themselves "Christians," it can only be because for them Christianity itself has been turned into its opposite: worldly unbelief.  One may observe in this what one Orthodox thinker has called "the self-liquidation of Christianity": Christianity undermined from within by its own representatives who demand that it conform itself entirely to the world.

A strange parallel to this new "theology" has become common of late in the "liturgical" life of the West.  Widespread publicity was given earlier this year to a "rock-and-roll" service in the Old South Church in Boston, in which teenagers were allowed to dance in the aisles of the church to the accompaniment of raucous popular music.  In Catholic churches "jazz masses" become more and more frequent.  The ostensible intention of those responsible for these phenomena is the same as that of the new radical "theologians": to make religion more "real" to contemporary men.  They thereby admit what is obvious to Orthodox observers: that religious life is largely dead in Western Christendom; but they unwittingly reveal even more: unable to distinguish between church and dancehall, between Christ and the world, they reveal that God is dead in their own hearts and only worldly excitement is capable of evoking a response in themselves and their "post-Christian" flocks.

To what does all this, finally, point?  Our Lord, when prophesying of the advent of Antichrist, spoke of the abomination of desolation standing in the holy place St.Matt.24:15; and St. Paul speaks of the very enemy of God sitting in God's temple and being worshipped in place of God IIThes.2:4 -- and this will occur, according to St. John Chrysostom, "in every church."  Does not this "Christian atheism," do not these blasphemous "worship services," does not the acceptance of even the most unseemly and vulgar manifestations in what men still consider holy places, already prepare the way for this end and give one even a foretaste of it?

For Western Christendom God is indeed dead, and its leaders only prepare for the advent of the enemy of God, Antichrist.  But Orthodox Christians know the living God and dwell within the saving enclosure of His True Church.  It is here, in faithful and fervent following of the unchanging Orthodox path -- and not in the dazzling "ecumenical" union with the new infidels that is pursued by Orthodox modernists - that our salvation is to be found.
Eugene Rose.


∞ ‡ ∞ 

In this article above, Eugene [Fr. Seraphim] was applying the things he was learning from his trusted Church father, Archbishop Averky.   If you read Archbishop Averky's article [linked below], you will see what I mean.  Archbishop Averky, in his writing, refers to yet an earlier Church father, Metropolitan Anthony, and his article titled, "How does Orthodoxy differ from the Western Denominations?"  or, it could be worded:  How does Orthodoxy differ from heterodoxy?

This understanding is important.  Because, if you understand how Orthodoxy differs from heterodoxy, then you understand how Royal Path Orthodoxy differs from World orthodoxy.  And you understand ecumenism.   World orthodoxy is headed towards heterodoxy, and has already become heterodox to some degree.



The difference between Orthodoxy and heterodoxy boils down to this:  Orthodoxy labors for the heavenly church, heterodoxy labors for an earthly church.  The heterodox might give lip-service to the heavenly Church, but in action they care for numbers in membership and political correctness.
How Does Orthodoxy Differ from Western Denominations, Archbishop Anthony
http://remnantrocor.blogspot.com/2013/07/how-does-orthodoxy-differ-from-western.html