Kind Words for the Creed  

Posted by Joe Rawls

Creeds just aren't trendy these days.  They are apt to be derided by theological "progessives"--the creeds contain statements that modern people simply cannot accept intellectually--and equally by evangelicals--the creeds are "unscriptural" and divert attention from a personal relationship with Jesus.  But there are more positive approaches to the creeds.  Such can be found in the provocative book Deep Church Rising:  the Third Schism and the Recovery of Christian Orthodoxy (Cascade Books 2014).  This represents an Eastern Orthodox/Evangelical collaboration by authors Andrew G Walker and Robin A Parry.  Below is an excerpt dealing with the ongoing relevance of the creeds.


Creeds often take a fair amount of flack.  In the minds of many people they are lifeless sets of "things to believe" that substitute for authentic heart-felt faith; they epitomize outward "religion" obsessed with form and ritual, as opposed to inward devotion.  For some they are seen to foster a propositional approach to faith that focuses on the primacy of assent to certain claimed facts.  Others see them as a source of oppression, the top-down imposition by powerful ecclesiastical hierarchies of what Christians are compelled to confirm...

...We wish to present creeds differently.  The great ecumenical Creed is, we suggest, an instrument of the Holy Spirit to help keep the church focused on key aspects of the gospel message.  A few points of orientation are in order.

1.  The Creed is indeed concerned with certain critical assertions about God and salvation history--assertions that Christians have historically maintained as central--but it is oriented toward the primacy of existentially committed  belief...the Creed is embedded within the wider context of acts of spiritual devotion and worship.

2.  The Creed does not point toward itself but beyond itself...

3.  The Creed does indeed contain propositions--...but they are misunderstood if they are thought to be simple lists of items to believe.  On the contrary, they are in fact narrative summaries pointing to the grand story of the triune God's activity in creation; in the ministry, death, resurrection, and ascension of Christ; in the church; and in the future with the return of Christ and the new creation...

4.  The Creed is not an attempt to reduce God to a set of sentences, nor an attempt to explain God...

5.  The Creed does define boundaries for orthodox Christian faith, but those boundaries are surprisingly wide...

6.  Orthodoxy may be a large tent but it is not infinitely large.  Boundaries do need to be drawn and this, we maintain, is a good thing.  If Christianity can be anything at all then it is nothing at all...

7.  The ecumenical Creed serves a unifying purpose because all the main groupings within the Christian church--Orthodox, Catholic, and Protestant--affirm it...

8.  ...what the Creed does say is intended to provide the normative theological framework within which everything else should be understood...

9.  To say that those who transgress aspects of the Creed have moved beyond the bounds of authentic Christian beliefs is not to say that such people will not be saved nor even that they are not real Christians.

The Power of the Sign of the Cross  

Posted by Joe Rawls

As the above image suggests, the sign of the cross has always been a part of my devotional life.  It is also used by countless Roman Catholics, Eastern Christians, Anglicans (and not just the High Church variety) and a wide variety of other Christians.  But what does it mean, if it is not just an unreflective  act of pious devotion?  A good answer is provided in Stephen Beale's essay "21 Things We Do When We Make the Sign of the Cross" which is found here on the Catholic Exchange website. 


1. Pray
2. Open ourselves to grace
3. Sanctify the day
4. Commit the whole self to Christ:  in moving our hands from our foreheads to our hearts and then both shoulders we are asking God's blessing for our mind, our passions and desires, our very bodies.
5. Recall the Incarnation
6. Remember the Passion of Our Lord
7. Affirm the Trinity
11. Invoke the power of God's Name
14. Reaffirm our Baptism
16. Remake ourselves in Christ's image
17. Mark ourselves for Christ
20. Seal ourselves in the Spirit
21. Witness to others.

Martin Thornton on the Daily Office  

Posted by Joe Rawls

Martin Thornton (1915-1986), a priest in the Church of England, was a leading Anglican spiritual writer of the 20th century.  He wrote a number of books including Anglican Spirituality and The Heart of the Parish:  a theology of the remnant.  He stressed the importance of individual Christians developing a rule of life, based upon the Eucharist, some version of the Daily Office, and private devotion or contemplative prayer.  In this essay, excerpted below, Matthew Dallman discusses several of Thornton's insights into the Office.


1)  The Our Father prayer is the sole domenical basis for the Office; it establishes its corporate nature, its teleology, its disposition, its paradigm.  The Didache confirms its centrality to corporate set prayer.

2)  The Office can only be understood theologically within the larger theology of Regula-Office-Mass-Devotion--which is the ascetical application of the doctrine of the Trinity:  Office associates with the Father, Mass with the Son, and Devotion with the Spirit.

3)  The Office is objective praise to the Father by the Body of Jesus...Sanctification of time is by our attentiveness to the abundant activity of the Holy Spirit...

4)  Sober assessment of the pastoral situation today must conclude that the reason few people do the Office likely stems from the fact that the authorized Anglican Office today was crafted for a late-medieval society...The Anglican Office has rightly endured as a Benedictine inheritance, yet now reform is necessary.

5)  ...The ideal is memorization of the Office, and no books.

Schmemann on Sacraments  

Posted by Joe Rawls

Father Alexander Schmemann (1921-1983) was one of the most prominent Eastern Orthodox theologians of the 20th century.  Born in Tallinn, Estonia, his family soon relocated to Paris, the home of a thriving community of White Russian exiles.  He was educated at the Institut Saint-Serge, an Orthodox seminary, and also earned a doctorate from the University of Paris.  In the late 1940's he was offered a position at St Vladimir's Orthodox Seminary, just north of New York City.  He remained there for the rest of his life.  He produced a number of significant books and was an adjunct professor at several New York area seminaries, including General Theological Seminary.

In The Eucharist:  Sacrament of the Kingdom (St Vladimir Seminary Press, 1987) Schmemann exemplifies the Orthodox stress on the sacraments as the means by which not only individual Christians, but the entire created universe, is sanctified and enabled to participate in divine life.  The quote below is found on pp 33-34.  A hat-tip to the Eclectic Orthodoxy site.

++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ the Orthodox ecclesial experience and tradition, a sacrament is understood primarily as a revelation of the genuine nature of creation, of the world, which, however much it has fallen as "this world", will remain God's world, awaiting salvation, redemption, healing and transfiguration in a new earth and a new heaven.  In other words, in the Orthodox experience a sacrament is primarily a revelation of the sacramentality of creation itself, for the world was created and given to man for conversion of creaturely life into participation in divine life.  If in baptism water can become a "laver of regeneration", if our earthly food--bread and wine--can be transformed into partaking of of the body and blood of Christ, if, to put it briefly, everything in the world can be identified, manifested, and understood as a gift of God and participation in the new life, it is because all of creation was originally summoned and destined for the fulfillment of the divine economy--"then God will be all in all."

Andrew of Crete on the Exaltation of the Holy Cross  

Posted by Joe Rawls

Andrew, a native of Damascus, was a monk in Jerusalem, an archdeacon at Hagia Sophia in Constantinople, and ended his life as archbishop of Crete.  He is known mainly as a writer of liturgical texts.  The discourse excerpted below can be found at Oratio 10 in Exaltatione sanctae crucis:  PG 97, 1018-1019.

Had there been no cross, Christ could not have been crucified.  Had there been no cross, life itself could not have been nailed to the tree.  And if life had not been nailed to it, there would be no streams of immortality pouring from Christ's side, blood and water for the world's cleansing.  The legal bond of our sin would not be canceled, we should not have obtained our freedom, we should not have enjoyed the fruit of the tree of life and the gates of paradise would not stand open.  Had there been no cross, death would not have been trodden underfoot, nor hell despoiled.

Therefore, the cross is something wonderfully great and honorable.  It is great because through the cross the many noble acts of Christ found their consummation--very many indeed, for both his miracles and his sufferings were fully rewarded with victory.  The cross is honorable because it is both the sign of God's suffering and the trophy of his victory.  It stands for his suffering because on it he freely suffered unto death.  But it is also his trophy because it was the means by which the devil was wounded and death conquered; the barred gates of hell were smashed, and the cross became the one common salvation of the whole world.

Being Present to the Real Presence  

Posted by Joe Rawls

One of the pious customs of my pre-Vatican II Catholic boyhood was "making a visit to the Blessed Sacrament".  The priests and nuns would encourage us to enter the church when Mass was not being said, kneel at the communion rail in front of the high altar, and pray while focusing our attention on the tabernacle (only Anglicans called it an "aumbry") where the reserved consecrated bread--no wine in those days--was kept.  Since Christ was "truly present" in the sacrament of the Eucharist, we could feel that we were in the presence of God Himself. 

This devotion also exists among high-church Anglicans, as seen in the excerpt below of a brief essay by Fr William, a member of St Gregory's Abbey in Three Rivers, MI.  Note his emphasis on the notion that silence and stillness "work" just as well as verbal prayer in this situation.


...I don't know why I find it easy to recreate and extend that liturgical silence when I make a visit to the reserved Sacrament.  But I do.  For me it's one of those times when the best response to God's self-manifestation is an awe-filled and deep quiet...

Certainlty words are important...For love to have meaning and to survive, the lovers have to talk to each other, and listen to each other.

But in addition to the exchange of words and the mutual understanding they build, love crys out for mutual presence, for intimacy, for time spent together.  In the Holy Eucharist, Jesus himself is present:  mysteriously, silently, sacramentally.  That means the Eucharist is where heaven and earth, eternity and time, grace and nature, touch. 

...But simply being quiet in the presence of the Lord is a form of prayer, too.  And it can be a powerful and spirit-filled kind of prayer.  In prayerful silence, we aren't like the couple talking about what's happened during the day, and how we are concerned about our kith and kin and the world around us...The prayer of quiet is like the couple sitting on the porch side by side in the evening who are sharing the time by being together at that time and place, not needing words at all just then.  That quiet time together, when we share it with our Lord, is a great blessing and time when God can work powerfully on our souls.

God In The Burning Bush  

Posted by Joe Rawls

Today's Eucharistic reading from the Hebrew Scriptures (Ex 3:1-21) recounts Moses' encounter with God as manifested in a burning bush at the foot of Mt Sinai.  According to Orthodox tradition, the bush was not burning with literal fire, but was showing forth uncreated light, which is the Divine Presence made visible.  This is the same uncreated light that Jesus manifested at the Transfiguration.    A succinct description of this can be found in Orthodoxwiki.


In Orthodox Christian tradition...the flame Moses saw was in fact God's Uncreated Energies/Glory, manifested as light, thus explaining why the bush was not consumed..  It is not interpreted as a miracle in the sense of an event, which only temporarily exists, but is instead viewed as Moses being permitted to see these Uncreated Energies/Glory, which are considered to be eternal things.  The Orthodox definition of salvation is this vision of the Uncreated Energies/Glory, and it is a recurring theme in the works of Greek Orthodox theologians such as John S Romanides.