Perhaps one of the greatest contributions of Orthodox theology to contemporary thought is the correlation between truth and existence. I am not well-enough versed in writings outside of Orthodoxy to know whether this correlation is made by others as well – I have to drink the water from my own cistern.
This understanding has been a particular emphasis in the teachings of St. Silouan, the Elder Sophrony of blessed memory, and the contemporary Archimandrite Zacharias, a disciple of the Elder Sophrony. Their own teaching is nothing new in Orthodoxy, but simply a restatement in modern terms of what has always been the teaching of the Orthodox Christian faith. Indeed, it is a teaching that could be solely supported by Scripture should someone so require.
But the correlation is exceedingly important for religious teaching and understanding. The modern movement of secular thought has been to move existence into an independent and self-defining realm, relegating God and religion to a specialized interest of those who find themselves religiously minded. This is the death of religion – or rather a religion of death. For as soon as our existence is moved away from God and grounded in something else, God Himself has been abandoned. It is not possible for God to be a lesser concern. Either He is the very ground of our existence or He is no God.
There were those within liberal protestantism (Paul Tillich comes to mind) who sought to make the correlation between existence and God – but frequently the result was a God who was reduced to a philosophical cypher (Tillich’s “Ground of Being”) and relieved of all particular content. To speak of God as “Ultimate Concern” as did Tillich, is only to have spoken in human terms. I recall many fellow students in my Anglican seminary years who found Tillich helpful in a way that Jesus was not. The particularity of Jesus made the demands of existential reality too specific. Indeed, it revealed God as God and not simply something that I cared about.
Instead, the Orthodox language on the subject has been that God is truly the ground of all existence, and that apart from Him, everything is moving towards non-existence. It is the Scriptural correlation between sin and death. This shifts the reality of the whole of our lives. Prayer no longer serves as a component of my personal “spirituality,” but is instead communion with the God Who Is, and apart from Whom, I am not. It teaches us to pray as if our lives depended on it – because they do.
By the same token, it moves our understanding of what it means to exist away from mere biology or even philosophy and to its proper place: to exist is to love. As Met. John Zizioulas has famously stated, “Being is communion.” In such a context we are able to move towards authentic existence – a mode of being that is not self-centered nor self-defined, but that is centered in the Other and defined by communion. Sin is removed from its confines of legalism and mere ethics and placed at the very center and character of existence itself. Sin is a movement towards non-being. In contrast, to know God is to love and its greatest test is the love of enemies. As St. Silouan taught: “We only know God to the extent that we love our enemies.”
This is not to reinterpret Christ in terms of existentialism, but instead to understand that Christ is, as He said: the Way, the Truth and the Life. His death and resurrection are the movement of God’s love to rescue humanity from a self-imposed exile from true and authentic existence which is found only in communion with God. This is a rescue of the Atonement from obscure legal theories of Divine Wrath and Judgment, and restores it properly in the context of the God who created us, sustains us, and calls us into the fullness of His life.
It presses the question upon us all: “What is the truth of my existence?” It presses us towards living honestly and forthrightly before God – not finessing ourselves with carefully wrought excuses and religious half-measures – but calling us to a radically authentic search for God.
The Orthodox faith asks nothing less of its adherents. Though even Orthodoxy can be warped into half-measures and religious distractions – this is not its truth nor the life that is taught by the Fathers, the Scriptures nor the words of her liturgies. In God “we live and move and have our being.” There is nothing that can thus be placed outside of God. There is God or there is delusion. And even delusion itself has no existence – but its mere pretence.
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