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As an answer to the question of the possibility of a \u201cdialogue\u201d of Orthodox Christianity with the various non-Christian religions, the reader has been presented the testimony of three Orthodox Christians who confirm, on the basis of Orthodox doctrine and their own experience, what the Orthodox Church has always taught: that Orthodox Christians do not at all have the \u201csame God\u201d as the so-called \u201cmonotheists\u201d who deny the Holy Trinity; that the gods of the pagans are in fact demons; and that the experiences and powers which the pagan \u201cgods\u201d can and do provide are Satanic in nature.
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All this in no way contradicts the words of St. Peter, that God is no respecter of persons: hut in every nation he that feareth Him and worketh righteousness is acceptable to Him[1]<\/strong><\/a><\/em>; or the words of St. Paul, that God in times past suffered all nations to walk in their own ways. Nevertheless He left not Himself without witness, in that He did good, and gave us rain from heaven, and fruitful season filling our hearts with food and gladness[2]<\/strong><\/a><\/em>. Those who live in the bondage of satan, the prince of this world[3]<\/strong><\/a><\/em>, in darkness which is unenlightened by the Christian Gospel\u2014are judged in the light of that natural testimony of God which every man may have, despite this bondage.<\/p>\n For the Christian, however, who has been given God\u2019s Revelation, no \u201cdialogue\u201d is possible with those outside the Faith. Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with un-righteousness? and what communion hath light with darkness? and what concord hath Christ with Belial? or what part hath he that believeth with an infidel? \u2026 Wherefore come out from among them, and be ye separate, saith the Lord[4]<\/strong><\/a><\/em>. The Christian calling is rather to bring the light of Orthodox Christianity to them, even as St. Peter did to the God-fearing household of Cornelius the Centurian[5]<\/a>, in order to enlighten their darkness and join them to the chosen flock of Christ\u2019s Church.<\/p>\n How then are we to look upon the \u201cdialogue with non-Christian religions\u201d which is presently gaining momentum and drawing into its sphere not merely \u201cliberal\u201d Protestants and Roman Catholics, but more and more \u201cOrthodox\u201d theologians as well? Even since the beginning of this series of articles in mid-1971, this \u201cdialogue\u201d has been considerably accelerated, as the following examples will demonstrate.<\/p>\n 1.\u00a0 \u00a0Promotional material sent out by the \u201cTemple of Understanding<\/a>\u201d reveals that Orthodox delegates were indeed present at the second \u201csummit conference\u201d of this organization in Geneva in 1970 and again at the third \u201csummit conference\u201d in the United States in the autumn of 1971, and that Metropolitan Emilianos<\/a> of the Patriarchate of Constantinople is a member of the Temple\u2019s \u201cInternational Committee.\u201d The \u201csummit conferences\u201d offer Orthodox delegates the opportunity to enter discussions aiming to \u201ccreate a world community of religions,\u201d to \u201chasten the realization of mankind\u2019s dream of peace and understanding\u201d according to the philosophy of \u201cVivekananda, Ramakrishna, Gandhi, Schweitzer,\u201d and the founders of various religions; and the delegates likewise participate in \u201cunprecedented\u201d supra-confessional prayer services where \u201ceveryone prays according to the customs of the religion which he represents.\u201d[6]<\/a> Those who have read installment\u00a0II of this series, \u201cHinduism\u2019s Assault upon Christianity<\/a>,\u201d know what Vivekananda\u2019s \u201cdream\u201d actually was\u2014to \u201cHinduize\u201d and destroy Christianity. One can only wonder what must be in the soul of an Orthodox Christian who not only collaborates in this task, but even prays together with those who invoke the demons of their religions in order to accomplish it.<\/p>\n 2.\u00a0 \u00a0The Central Committee of the World Council of Churches<\/a> at its last meeting in Addis Ababa in January, 1971, gave its approval and encouragement to the holding of meetings as regularly as possible between representatives of other religions, specifying that \u201cat the present stage priority may be given to bilateral dialogues of a specific nature.\u201d In accordance with this directive a major Christian-Moslem \u201cdialogue\u201d was set for mid-1972 involving some forty representatives of both sides, including a number of Orthodox delegates (Al Montada<\/em>, January-February, p.\u00a018).<\/p>\n 3.\u00a0 \u00a0In February 1972, another \u201cunprecedented\u201d ecumenical event occurred in New York when, according to Archbishop Iakovos of New York<\/a>, for the first time in history, the Greek Orthodox Church (Greek Archdiocese of North and South America) held an official theological \u201cdialogue\u201d with the Jews. In two days of discussions definite results were achieved, which may be taken as symptomatic of the future results of the \u201cdialogue with non-Christian religions:\u201d the Greek \u201ctheologians\u201d agreed \u201cto review their liturgical texts in terms of improving references to Jews and Judaism where they are found to be negative or hostile\u201d (Religious News Service). Does not the intention of the \u201cdialogue\u201d become ever more obvious?\u2014to \u201creform\u201d Orthodox Christianity in order to make it conformable to the religions of this world.<\/p>\n But let us now look at the \u201ctheology\u201d and the goal of this accelerating \u201cdialogue\u201d and see how it differs from the \u201cChristian\u201d ecumenism that has prevailed up to now.<\/p>\n \u201cChristian\u201d ecumenism at its best may be seen to represent a sincere and understandable error on the part of Protestants and Roman Catholics\u2014the error of failing to recognize that the visible Church of Christ already exists, and that they are outside it. The \u201cdialogue with non-Christian religions,\u201d however, is something quite different, representing rather a conscious departure from even that part of genuine Christian belief and awareness which some Catholics and Protestants retain. It is the product, not of simple human \u201cgood intentions,\u201d but rather of a diabolical \u201csuggestion\u201d that can capture only those who have already departed so far from Christianity as to be virtual pagans: worshippers of the god of this world<\/em>, satan[7]<\/a>, and followers of whatever intellectual fashion this powerful god is capable of inspiring.<\/p>\n \u201cChristian\u201d ecumenism relies for its support upon a vague but nonetheless real feeling of \u201ccommon Christianity\u201d which is shared by many who do not think or feel too deeply about the Church, and it aims somehow to \u201cbuild\u201d a church comprising all such indifferent \u201cChristians.\u201d But what common support can the \u201cdialogue with non-Christians\u201d rely on? On what possible ground can there be any kind of unity, however loose, between Christians and those who not merely do not know Christ, but\u2014as is the case with all the present-day representatives of non-Christian religions who are in contact with Christianity\u2014decisively reject Christ? Those who, like Metropolitan Georges Khodre<\/a> of Lebanon, lead the avant-garde of Orthodox apostates (a name that is fully justified when applied to those who radically \u201cfall away\u201d from the whole Orthodox Christian tradition), speak of the \u201cspiritual riches\u201d and \u201cauthentic spiritual life\u201d of the non-Christian religions; but it is only by doing great violence to the meaning of words and by reading his own fantasies into other people\u2019s experience that he can bring himself to say that it is \u201cChrist\u201d and \u201cgrace\u201d that pagans find in their scriptures, or that \u201cevery martyr for the truth, every man persecuted for what he believes to be right, dies in communion with Christ.\u201d[8]<\/a> Certainly, these people themselves (whether it be a Buddhist who sets fire to himself, a Communist who dies for the \u201ccause\u201d in which he sincerely believes, or whoever) would never say that it is \u201cChrist\u201d they receive or die for, and the idea of an unconscious confession or reception of Christ is against the very nature of Christianity. If a rare non-Christian does claim to have experience of \u201cChrist,\u201d it can only be in the way which Swami Vivekananda describes: \u201cWe Hindus do not merely tolerate, we unite ourselves with every religion, praying in the mosque of the Mohammedan, worshipping before the fire of the Zoroastrian, and kneeling to the cross of the Christian\u201d[9]<\/a>\u2014that is, as merely one of a number of equally valid \u201cspiritual experiences.\u201d<\/p>\n No: \u201cChrist,\u201d no matter how redefined or reinterpreted, cannot be the common denominator of the \u201cdialogue with, non-Christian religions,\u201d but at best can only be added as an afterthought to a unity which is discovered somewhere else. The only possible common denominator among all religions is the totally vague concept of the \u201cspiritual,\u201d which indeed offers religious \u201cliberals\u201d almost unbounded opportunity for nebulous theologizing.<\/p>\n The address of Metropolitan Georges Khodre to the Central Committee meeting of the WCC at Addis Ababa in January, 1971, may be taken as an early, experimental attempt to set forth such a \u201cspiritual\u201d theology of the \u201cdialogue with non-Christian religions.\u201d[10]<\/a> In raising the question as to \u201cwhether Christianity is so inherently exclusive of other religions as has generally been proclaimed up to now,\u201d the Metropolitan, apart from his few rather absurd \u201cprojections\u201d of Christ into non-Christian religions, has one main point: it is the \u201cHoly Spirit,\u201d conceived as totally independent of Christ and His Church, that is really the common denominator of all the world\u2019s religions. Referring to the prophecy that I will pour out My Spirit upon all flesh[11]<\/strong><\/a><\/em>, the Metropolitan states, \u201cThis must be taken to mean a Pentecost which is universal from the very first\u2026 The advent of the Spirit in the world is not subordinated to the Son\u2026 The Spirit operates and applies His energies in accordance with His own economy and we could, from this angle, regard the non-Christian religions as points where His inspiration is at work\u201d (p.\u00a0172). We must, he believes, \u201cdevelop an ecclesiology and a missiology in which the Holy Spirit occupies a supreme place\u201d (p.\u00a0166).<\/p>\n All of this, of course, constitutes a heresy which denies the very nature of the Holy Trinity and has no aim but to undermine and destroy the whole idea and reality of the Church of Christ. Why, indeed, should Christ have established a Church if the Holy Spirit acts quite independently, not only of the Church, but of Christ Himself? Nonetheless, this heresy is here still presented rather tentatively and cautiously, no doubt with the aim of testing the response of other Orthodox \u201ctheologians\u201d before proceeding more categorically. But it will not be necessary to wait for Metropolitan Khodre\u2019s next exercise in \u201ctheology\u201d, for the \u201cecclesiology of the Holy Spirit\u201d has already been written\u2014and by an \u201cOrthodox\u201d at that, by one of the acknowledged \u201cprophets\u201d of the \u201cspiritual\u201d movement of our day. Let us therefore examine his ideas in order to see the picture he gives of the nature and goal of the larger \u201cspiritual\u201d movement in which the \u201cdialogue with non-Christian religions\u201d has its place.<\/p>\n <\/p>\n Nicholas Berdyaev<\/a> (1874\u20131949) in any normal time would never have been regarded as an Orthodox Christian. He might best be described as a gnostic-humanist philosopher who drew his inspiration rather from Western sectarians and \u201cmystics\u201d than from any Orthodox sources. That he is called in some Orthodox circles even to this day an \u201cOrthodox philosopher\u201d or even \u201ctheologian,\u201d is a sad reflection of the religious ignorance of our times. Here we shall quote from his writings[12]<\/a>.<\/p>\n Looking with disdain upon the Orthodox Fathers, upon the \u201cmonastic ascetic spirit of historical Orthodoxy,\u201d indeed upon that whole \u201cconservative Christianity which \u2026 directs the spiritual forces of man only towards contrition and salvation,\u201d Berdyaev sought rather the \u201cinward Church,\u201d the \u201cChurch of the Holy Spirit,\u201d the \u201cspiritual view of life which, in the 18th<\/sup> century, found shelter in the Masonic lodges.\u201d \u201cThe Church,\u201d he believed, \u201cis still in a merely potential state,\u201d is \u201cincomplete;\u201d and he looked to the coming of an \u201cecumenical faith,\u201d a \u201cfullness of faith\u201d that would unite, not merely different Christian bodies (for \u201cChristianity should be capable of existing in a variety of forms in the Universal Church\u201d), but also \u201cthe partial truths of all the heresies\u201d and \u201call the humanistic creative activity of modern man \u2026 as a religious experience consecrated in the Spirit.\u201d A \u201cNew Christianity\u201d is approaching, a \u201cnew mysticism, which will be deeper than religions and ought to unite them.\u201d For \u201cthere is a great spiritual brotherhood \u2026 to which not only the Churches of East and West belong, but also all those whose wills are directed towards God and the Divine, all in fact who aspire to some form of spiritual elevation\u201d\u2014that is to say, people of every religion, sect, and religious ideology. He predicted the advent of \u201ca new and final Revelation.\u201d \u201cthe Hew Age of the Holy Spirit,\u201d resurrecting the prediction of Joachim of Floris, the 12th<\/sup> century Latin monk who saw the two ages of the Father (Old Testament) and the Son (New Testament) giving way to a final \u201cThird Age of the Holy Spirit.\u201d Berdyaev writes: \u201cThe world is moving towards a new spirituality and a new mysticism; in it there will be no more of the ascetic world view.\u201d \u201cThe success of the movement towards Christian unity presupposes a new era in Christianity itself, a new and deep spirituality, which means a new outpouring of the Holy Spirit.\u201d<\/p>\n The sober Orthodox Christian might at first be inclined to dismiss all this as the ravings of yet another of the would-be \u201cprophets\u201d of our disordered times, another \u201creligious philosopher\u201d gone astray by mistaking his own muddled feelings for a \u201cnew revelation\u201d. There is clearly nothing whatever in common between these super-ecumenist fantasies and Orthodox Christianity, which Berdyaev in fact despised. Yet anyone aware of the religious climate of our times will see that these fantasies in fact correspond to one of the leading currents of contemporary religious thought. Berdyaev does indeed seem to be a \u201cprophet,\u201d or rather, to have been sensitive to a current of religious thought and feeling which was not so evident in his day, but has become almost dominant today. Everywhere one hears of a new \u201cmovement of the Spirit,\u201d and now a Greek Orthodox priest, Father Eusebius Stephanou<\/a>, invites Orthodox Christians to join this movement when he writes an editorial in his Logos<\/em> (Jan. 1972) entitled (in the very words of Berdyaev, as if it answers to the latter\u2019s \u201cprophecy\u201d): \u201cThe Mighty Outpouring of the Holy Spirit in Our Day.\u201d And lest it be thought that Fr. Eusebius only accidentally talks in the language of Berdyaev, one need only look elsewhere in the same publication (March, 1972, p.\u00a08) to find the Associate Editor Ashanin invoking not merely the name, but also the very program, of Berdyaev: \u201cWe recommend the writings of Nicholas Berdyaev, the great spiritual prophet of our age. This spiritual genius \u2026 [is] the greatest theologian of spiritual creativeness\u2026 Now the cocoon of Orthodoxy has been broken\u2026 God\u2019s Divine Logos is leading His people to a new understanding of their history and their mission in Him. The Logos<\/em>, herald of this new age\u2026 of the new posture of Orthodoxy.\u201d<\/p>\n But Fr. Eusebius speaks somewhat more coherently of the new spiritual butterfly<\/em> that is now supposedly hatching from the \u201ccocoon of Orthodoxy.\u201d In his article Fr. Eusebius refers to the \u201ccharismatic revival\u201d which, arising from the Pentecostal sect which was founded at the beginning of this century, in the past ten years has made sensational advances within all the leading denominations, including Roman Catholicism, and now has spread to several Orthodox churches in the United States. Fr. Eusebius believes that \u201cthis outpouring of the Spirit is transcending denominational lines\u2026 A large-scale out\u00adpouring of the Holy Spirit is occurring among Protestants and Roman Catholics many of whom have been receiving the gifts of tongues, prophecy, and healing\u2026 The Spirit of God is moving in wonderful and exciting ways, dear reader, both inside and outside the Orthodox Catholic and Apostolic Church. Don\u2019t be left out. Open your heart to the promptings of the Holy Spirit and be part of the growing charismatic renewal.\u201d<\/p>\n These words, coming from someone who claims to be leading a movement of \u201cOrthodox awakening,\u201d are a challenge to the sincere Orthodox Christian. Here it is of crucial importance to follow the command of the Apostle and Evangelist John, to believe not every spirit, but try the spirits, whether they are of God[13]<\/strong><\/a><\/em>. No Orthodox Christian can \u201copen his heart\u201d to any spirit if he is not absolutely certain that it is of God; and if it is not of God, then the appeal to join this movement can only be seen as an attempt to corrupt and destroy the souls of Orthodox Christians. The issue is literally a matter of spiritual life or death.<\/p>\n Let us then examine, from the viewpoint of Orthodox Christianity, the one true Church of Christ where we know the Holy Spirit is, the chief characteristics of the present-day \u201ccharismatic revival,\u201d expanding our conclusion to this series of articles into a final installment. Here it would seem that the \u201ctheology\u201d of Metropolitan Georges Khodre and the \u201cprophecy\u201d of Nicholas Berdyaev receive their fulfillment in actual practice in a movement which its followers claim reproduces the fervor and the very miracles of the Apostolic age. The literature of this movement is already vast, and this enables us to Study it in detail, comparing it point for point with the teaching of the Holy Fathers of the Orthodox Church, who wore well acquainted with \u201ccharismatic\u201d phenomena, both true and false. We shall find that this study, rather startlingly, brings us right hack to the subject of this series of articles: non-Christian religion; only now, instead of mere \u201cdialogue,\u201d it uncovers for us a more advanced stage of contemporary \u201cspirituality,\u201d and indeed would seem to offer a key to the understanding of this rather nebulous realm. And beyond this, already visible on the spiritual horizon, lies the even more spectacular goal and end of the whole \u201cecumenical\u201d quest of modern man.<\/p>\n <\/p>\n <\/p>\n [2]<\/a> Then the priest of Jupiter, which was before their city, brought oxen and garlands unto the gates, and would have done sacrifice with the people. Which when the apostles, Barnabas and Paul, heard of, they rent their clothes, and ran in among the people, crying out, And saying, Sirs, why do ye these things? We also are men of like passions with you, and preach unto you that ye should turn from these vanities unto the living God, which made heaven, and earth, and the sea, and all things that are therein: Who in times past suffered all nations to walk in their own ways. Nevertheless he left not himself without witness, in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness. And with these sayings scarce restrained they the people, that they had not done sacrifice unto them.\u00a0\u00a0\u00a0 Acts\u00a014<\/strong> 13\u201318<\/p>\n [3]<\/a> Jesus answered and said, This voice came not because of me, but for your sakes. Now is the judgment of this world: now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto me.\u00a0\u00a0 John\u00a012<\/strong> 30\u201332<\/p>\n [4]<\/a> O ye Corinthians, our mouth is open unto you, our heart is enlarged. Ye are not straitened in us, but ye are straitened in your own bowels. Now for a recompence in the same, (I speak as unto my children,) be ye also enlarged. Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? And what concord hath Christ with Belial? or what part hath he that believeth with an infidel? And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people. Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, And will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty.\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 2 Corinthians\u00a06<\/strong> 11\u201318<\/p>\n [5]<\/a> Then Peter opened his mouth, and said, Of a truth I perceive that God is no respecter of persons: But in every nation he that feareth him, and worketh righteousness, is accepted with him. The word which God sent unto the children of Israel, preaching peace by Jesus Christ: (he is Lord of all:) That word, I say, ye know, which was published throughout all Judaea, and began from Galilee, after the baptism which John preached; How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him. And we are witnesses of all things which he did both in the land of the Jews, and in Jerusalem; whom they slew and hanged on a tree: Him God raised up the third day, and shewed him openly; Not to all the people, but unto witnesses chosen before of God, even to us, who did eat and drink with him after he rose from the dead. And he commanded us to preach unto the people, and to testify that it is he which was ordained of God to be the Judge of quick and dead. To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins. While Peter yet spake these words, the Holy Ghost fell on all them which heard the word. And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost. For they heard them speak with tongues, and magnify God. Then answered Peter, Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we? And he commanded them to be baptized in the name of the Lord. Then prayed they him to tarry certain days.\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Acts\u00a010<\/strong> 34\u201348<\/p>\n [6]<\/a> See The Orthodox Word,<\/em> 1971, no.\u00a03, p.\u00a0139<\/a>.<\/p>\n [7]<\/a> Therefore seeing we have this ministry, as we have received mercy, we faint not; But have renounced the hidden things of dishonesty, not walking in craftiness, nor handling the word of God deceitfully; but by manifestation of the truth commending ourselves to every man\u2019s conscience in the sight of God. But if our gospel be hid, it is hid to them that are lost: In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them. For we preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus\u2019 sake.\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 2 Corinthians\u00a04<\/strong> 1\u20135<\/p>\n [8]<\/a> Sobornost<\/em>, Summer, 1971, p.\u00a0171<\/p>\n [9]<\/a> See The Orthodox Word, 1971, no.4, p.\u00a0166<\/a><\/em><\/p>\n [10]<\/a> Full text in ibid.<\/em>, pp. 166\u2013174<\/p>\n [11]<\/a> And ye shall know that I am in the midst of Israel, and that I am the LORD your God, and none else: and my people shall never be ashamed. And it shall come to pass afterward, that I will pour out my spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions: And also upon the servants and upon the handmaids in those days will I pour out my spirit. And I will shew wonders in the heavens and in the earth, blood, and fire, and pillars of smoke. The sun shall be turned into darkness, and the moon into blood, before the great and the terrible day of the LORD come. And it shall come to pass, that whosoever shall call on the name of the LORD shall be delivered: for in mount Zion and in Jerusalem shall be deliverance, as the LORD hath said, and in the remnant whom the LORD shall call.\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Joel\u00a02<\/strong> 27\u201332<\/p>\n [12]<\/a> As cited by J. Gregerson in \u201cNicholas Berdyaev, Prophet of a New Age,\u201d Orthodox Life<\/em>, Jordanville, N.Y.\u00a01962, no.6<\/a>, where full references are given.<\/p>\n [13]<\/a> Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world. Hereby know ye the Spirit of God: Every spirit that confesseth that Jesus Christ is come in the flesh is of God: And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world.\u00a0 1 John\u00a04<\/strong> 1\u20133<\/p>\n <\/p>\n <\/p>\n <\/p>\n <\/p>\n <\/p>\n <\/p>\n
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\n <\/p>\n2. \u201cThe new age of the Holy Spirit\u201d<\/h2>\n
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\n <\/p>\nNext issue: IV. The \u201cCharismatic Revival\u201d as a Sign of the Times<\/em><\/h3>\n
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\n[1]<\/a> Now therefore are we all here present before God, to hear all things that are commanded thee of God. Then Peter opened his mouth, and said, Of a truth I perceive that God is no respecter of persons: But in every nation he that feareth him, and worketh righteousness, is accepted with him.\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Acts\u00a010<\/strong> 33\u201335<\/p>\n
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<\/p>\n\u00a0by Saint Seraphim of Platina<\/a> [\u20201982<\/strong>]<\/h3>\n
The Orthodox Word<\/em>, 1972, Vol.\u00a08, No.\u00a01 (42) January-February, pp.\u00a034-40<\/h4>\n
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