THE CHURCH IN THE ORTHODOX CONCEPT The Church is a subject that stands at the very heart of the Bible, for she is the object of the redemption, which the Bible proclaims. In fact, the church is the new “life in Christ,” or the “communion with the Father in the Son by the Holy Spirit,” or the enjoyment of the grace of God. God purchased her at the cost of Christ's Blood (Acts 20:28). Understanding the Church means understanding the relationship between God and man, manifested in the divine plan of salvation, God's Fatherhood, the kingdom of Christ, the work of the Holy Spirit, the means of grace, the lessons from the history of mankind, the destiny of men etc. It is through the Church that God makes known His redeeming wisdom even to the heavenly hosts (Eph. 3:10). To understand the Church in our Orthodox concept, we have to discuss the following points: The Nature of the Church. The Church Bible and Tradition. The Church and the Apostolic Succession. The Church Renewal. NATURE OF THE CHURCH The Fathers of Alexandria adopted the spiritual concepts of the Church and did not consider it a political or a human organization, for many reasons: a. Throughout almost twenty centuries the Church of Alexandria had been isolated from politics, and had no civil authority. The Egyptian clergymen found no room in the courts of the rules. St. Athanasius says: [The Fathers never thought the consent of the Emperor thereto, nor the Emperor busy himself with the affairs of the Church1.] b. The Alexandrian view of knowledge (gnosis) as a divine gift constantly granted by the Father through His Son, attracted even the clergymen towards practicing contemplation, studying the Holy Bible, worshipping etc., and not towards involvement in church administration. c. Even before the appearance of the monastic movement in Egypt, the Copts clergymen and laymen practiced ascetic life. Their minds and hearts were more often lifted of the heavenly kingdom than to the church administration. The whole church in the fourth century was in danger of secularization, for Christianity had been adopted as the state religion and the emperor's palace was opened widely to the clergymen. At the same time, the Egyptian Church attracted the whole church towards the desert, i.e. towards inner life, to practice heavenly life, despising every earthly glory2. 1. Covenant People of God: In the Old Testament, believers looked at the community as a whole, as the people of God and the children of Abraham, who enjoyed a covenant with God (Gen. 17). In the New Testament Christ offered a new covenant giving His Blood and Body, and presenting them as food to His people thus capable of granting them eternal life (Matt. 26:28; Luke 22:20; 1 Cor. 11:25). The Church of the New Testament inherited the promises that were given through the Old Testament, but in a new and spiritual concept. Therefore, the Church is ancient and is new at the same time. We, the members of the Church enjoy the ancient prophecies through the new life, which we practice in Jesus Christ, who never ages. St. Clement of Alexandria, who proclaims the Church as a 1 Historia Arianorum 52. 2 Fr. Malaty: The Coptic Orthodox Church as an Ascetic church, 1986, p.4. https://coptic-treasures.com/ Proverbs 8 2 continuation of the old one, confirms that she is new in Christ. He says, [The new people, in contrast to the older people, are young, because they have heard the new good things3]. The ancientness and newness of our Church have their effects on our life, as follows: a. In proving our faith in the Holy Trinity and God's redeeming work. For we can't accept the Christian faith nor understand its depths except through the Old Testament, especially the prophecies that mentioned it. The Alexandrian Fathers used the Old Testament in their arguments not only with the Jews but also with the Gentiles, philosophers and simple people. Origen in his numerous volumes often uses the Old Testament texts in explaining the Christian faith, dogmas and doctrines. b. The ancientness of the Church opens the door of hope in God who loved us, and planned our redemption even before we were formed. c. The newness of the Church incites us to practice the inner renewal in Christ, not by changing and developing what is outside but by the acceptance of the work of the Holy Spirit within our souls. “Therefore, if anyone is in Christ, he is a new creation, old things have passed away; behold, all things have become new” (2Cor. 5:17). St. Clement says: [We are always young, always new: for those must necessarily be new, who become partakers of the new Word4.] 2. The Mother of Believers: The Church is virgin because of her purity (2 Cor. 11:2), and at the same time she is a mother who brings forth children of God unceasingly. Through the motherhood of the church, men can conceive God's loving- kindness. St. Clement of Alexandria speaks of the Church as the Virgin Mother of the Christians, her motherhood is correlated to God's fatherhood, through her loving kindness she feeds her children on the Logos as holy milk. She asserts Him as the Educator (Paidagogos) and as the “ Subject of teaching.” He says: [“Their children,” it is said, “shall be borne upon their shoulders, and fondled on their knees; as one whom his mother comforts, so also shall I comfort you” (Isa. 66:12, 13). The mother draws the children to herself; and we seek our mother the Church. Whatever is feeble and tender, as needing help on account of its feebleness, is kindly look on, and is sweet and pleasant, anger changing into help in the case of such ... Thus also the Father of the Universe cherishes affections towards those who have fled to Him, and having begotten them again by His Spirit to the adoption of children, knows them as gentle, and loves those alone, aids and fights for them; and therefore He bestows on them the name of child5.] St. Clement states that the ancient Church, as the mother of believers, presents the most accurate knowledge6. 3. The Body of Christ: The Church is the Body of Christ (Rom. 4:12) that grows towards perfection; her children enjoy communion in the Body and Blood of the Lord. St. Clement of Alexandria clearly teaches that the Church is the body of Christ, nourished on His Body and Blood7. He attracts everyone to Himself to make him a member of His Crucified and Risen Body, that he might be perfected in Him. 4. A new creation in Christ: Through baptism, the believer receives the rebirth, and he becomes a new creation in Christ (2Cor. 5:17). He dies with Christ and also rises with Him (Eph. 2), possessed and led by the Life-giving Holy Spirit (Rom. 8: 9-14). The work of the Holy Spirit is the continuous sanctification of the believers so that they might become in the likeness of Christ, the Head. Origen incites us to struggle (by the Holy Spirit) to realize this aim, as he says: [The Christian must conform himself to the image of Christ; the Christian becomes 3 Paed.1:5:20 4 Paidagogos 1:5. 5 Paidagogos 1:5. 6 Stromata, 7: 15: 92. 7 Paidagogos 1:6: 42. https://coptic-treasures.com/ Proverbs 8 3 Christ's spirit when he has attached himself to the Word and Wisdom of God in all things that in no way is the image and likeness discolored8.] He calls the church: [the assembly of all the Saints9.] St. Clement of Alexandria states: [But he who obeys the mere call, as he is called, neither for fear, nor for enjoyments, is on his way to knowledge (gnosis)... It is possible for the Gnostic already to have become god. "I said, you are gods, and sons of the highest" (Ps. 132:610.] 5. The Bride of Christ: The Church waits for her Christ who will come to perform His eternal spiritual marriage with her (Rev. 19:7). Christ called Himself the Bridegroom (Matt. 9:14,15; Mark 2:18-20; Luke 5:33-35; Matt. 25:1-3). Through this concept we acknowledge that the Lord who is the Judge, is coming not to judge us, but to grant her to be close to Him, to unite with Him and to enjoy His glories. As the Groom, He is jealous (Exod. 20:5; 34:24; Deut 4: 25; 5:9; 6:51), for He cannot be in communion with sin. Every sin we commit is a crime not only against His law but rather against His love, for by sin we break the heart of our Heavenly Groom. This concept also means that our unity with God is eternal and indissoluble. The Alexandrian Fathers, especially Origen in his Commentary on the Canticle of Canticles, adopted this evangelic concept of the Church, in which they found a genuine basis of relationship between God and man, such as: a. God as the Heavenly Bridegroom, seeks for our souls not to condemn us but to beautify us by His Holy Spirit in the merit of Jesus blood, as His own Bride. He is not in need of our sanctity or worship but He is the Lover of mankind, and so, desires to unite us with Him eternally. b. Truly He is jealous, for He is the Groom (Exod. 20:5; 34:14, Deut. 4:25; 5:9; 6:15), who cannot be in communication with sin, therefore He asks us to be holy as He is Holy (Lev. 11:44, 45). Any sin we commit is not so much a breach of the divine law but moreover a crime against love, by sin we break our Groom's heart. c. God's will is that we become very intimate with Him, accept a close communion and fellowship with Him in Christ, an unbreakable and indissoluble relationship, as we enjoy eternal marriage. d. The Savior Jesus Christ, as the Church's Groom, sent His Holy Spirit to guide her and to shape her as to resemble and to be in the image of her Groom, qualifying her for the eternal glories. St. Athanasius says, [When we drink the Spirit, we are substantially drinking Christ11.] St. Cyril of Alexandria says: [The Holy Spirit is the Life-giving odor of Christ, a living and effective odor, superior attracting a relation to Him in order to take part of God's superior nature12.] [It is solely through the Holy Spirit that Christ is formed in us and imprints on us His own features and so makes the beauty of the Godhead come alive again in the nature of man13.] Here, I would confirm that the Holy Spirit does not oblige us to accept His action, but we have to struggle using His power... therefore St. Clement says: [But we ought to have works that cry aloud, as becoming “those who walk in the day” (Rom. 13:13). “Let your works shine” (Matt. 5:16), and be hold a man and his works before his face. “For behold God and His works” (Isa. 62:11). For the Gnostic must, as is possible, imitate God14.] 6. The Dwelling Place of Christ, that grows as the holy temple of God (Eph. 2:21 etc.), a spiritual temple, and a sanctuary in which the Holy Trinity dwell. 8 Commentary, on Rom. 7: 7. 9 In Cant. Hom. 1 ;3. 10 Stromata 4:22,23. 11 Ep. ad Serapioni 19. PG 26: 576. 12 In Joan. 11:2. PG74:452-3. 13 Thesaurus 34. PG. 75: 609. 14 Stromata, 4: 26. https://coptic-treasures.com/ Proverbs 8 4 Origen speaks of the Church as God's spiritual temple, saying: [The Spirit of Christ dwells in those who bear, so to say, a resemblance in form and feature to Himself. And the Word of God, wishing to set this clearly before us, represents God as promising to the righteous: “I will dwell in them, and walk among them; and I will be their God, and they shall be My People” (2Cor. 6:16, Lev. 26:12; Jer. 3:33; 32:38, Zech. 8:8).And the Savior says: “If any man hears My words, and does them, I and My Father will come to him, and make Our abode with him” (John 14:23). And in other parts of the Holy Scripture where it speaks of the mystery of the resurrection to those whose ears are divinely opened, it says that the temple which has been destroyed shall be built up again of living and most precious stones. Thereby giving us to understand that each of those who are led by the word of God to survive together If the duties of piety, will be a precious stone, in the one great temple of God. Accordingly, Peter says, “You also, as lively stones, are wake up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God Jesus Christ” (1Pet. 2: 5). And Paul also says, “Being built upon the foundation of the apostles and prophets, Jesus Christ our being the chief corner stone” (Eph. 2:20). And there is a similar hidden allusion in this passage in Isaiah, which is addressed to Jerusalem: “Behold, I will lay your stones with carbuncles, and lay your foundations with sapphires. And I will make your battlements of jasper, and your gates of crystal, and all your borders of pleasant stones. And all your children shall be taught of the Lord, and great shall be the peace of your children. In righteousness shall you be established” (Isa. 54:11-14). There are, then among the righteous some who are carbuncles, others sapphires, others jaspers, and others crystals, and thus there is among the righteous every kind of choice and precious stone15.] 7. The Church is the House of Faith, the house that preserves the deposit of faith without deviation. When the Arians violently entered the Churches while the Orthodox were driven away, St. Athanasius wrote: [For they hold the places, but you the “Apostolic Faith.” They are, it is true, in the places, but outside of the true Faith; while you are outside the places indeed, but the Faith, within you. Let us consider which is the greater, the place or the Faith, clearly the true Faith. Good indeed is the place, when the Apostolic Faith is preached there, holy is it if the Holy One dwells there16.] 8. The Church is the House of Salvation, like the house of Rahab (Jos. 2). There is no salvation outside it. Origen states that there is no salvation outside the Church, the house of redemption. According to him, Rahab (Josh. 2) mystically represents the Church, and the scarlet thread the blood of Christ; and only those in her house are saved. He says: [If anyone wishes to be saved... Let him come to this house where the blood of Christ is for a sign of redemption. For that blood was for condemnation amongst those who said, “His blood be on us and on our children” (Matt. 27:25). Jesus was “for the fall and resurrection of many” (Luke 2: 34); and therefore in respect of those who “speak against His sign.” His blood is effective for punishment, but effective for salvation in the case of believers. Let no one therefore persuade himself or deceive himself: outside this house, that is, outside the Church, no one is saved... The sign of salvation (the scarlet thread) was given through the window, because Christ by His incarnation gave us the sight of the light of godhead as it were through a window; that all may attain salvation by that sign. Who shall be found in the house of her who once was a harlot, being made clean by water and the Holy Spirit, and by the blood of our Lord and Savior Jesus Christ, to whom is glory and power for ever and ever17.] 9. The Community of Love: The Church reveals the kingdom of God on earth, as the pure kingdom of love, her goal is that every soul may enjoy eternal life… Whoever belongs to the church but has no love, is truly outside the church, for he does not know God (1John 3:14, 16; 4:7,8). This love 15 Contra Celsus 8: 28, 29. 16 Episle, 29. 17 In Lib. Issu Nave 3: 5. https://coptic-treasures.com/ Proverbs 8 5 unites us all in God who is Love, and unites the earthly creatures with the heavenly hosts, men with angels, the militant members with those who are victorious. 10. Community of Joy: The Church in her lovely motherhood, helps her children to carry the Lord's cross joyfully, for she creates an atmosphere of joy even in the periods of persecution. Prisons were changed into places of singing hymns by the confessors, especially on the eve of their martyrdom. The Coptic Icons picture martyrs not in pain or suffering but smiling, waiting their heavenly crowns. In other words, the Alexandrians often look to the Church as the “Community of Joy.” According to St. Clement, the Church was symbolized by Rebecca, who - in his opinion - means "laughter." He says: [The Spirit of those that are children in Christ, whose lives are ordered in endurance, rejoice18.] 11. The Icon of Heaven: The Heavenly One descended to our land made of us His heavenly Church. Thus we live on earth with a heavenly heart and high thought, participating with the heavenly creatures in their hymns, joy and peace. St. Clement of Alexandria states19 that the earthly Church is a copy of the heavenly one, that is why we pray that God's will may be accomplished on earth as it is in heaven. He also says: [If you enroll yourself as one of God's people, heaven is your country, God your legislation20.] 12. Ever-Youthful Church: The Church never ages (spiritually) nor weakens, for she is united with her Groom who never ages. The Groom grants her His Holy Spirit which renews her unceasingly, therefore her youth is renewed like the eagle's (Ps. 103:5). “Even though our outward man perishes, yet the inward man is renewed day by day” (2Cor. 4:16). St. Clement of Alexandria says: [Therefore the name "childhood" is for us a life-long season of spring, because the truth abiding in us is ageless and our being made to overflow with that truth, is ageless too. For wisdom is ever fruitful. Ever fixed unchangeable on the same truths, ever constant21.] [You have become old in superstition; as young, enter on the practice of piety. God regards you as innocent children22.] 13. The First-Born Church: Her Groom, the First-Born One, grants all her members the glory of becoming first-born in Him. St. Clement says: [For this is the first-born Church (Heb. 12:23), composed of many good children; these are the first born enrolled in Heaven, and hold high festival with so many myriad’s of angels. We too are first-born sons, who are reared by God, who are genuine friends of the first-born, who first and foremost attained to the knowledge of God23.] THE CHURCH DEMOCRACY 1. The Alexandrian Fathers spoke about Church democracy. It is the peoples’ right to choose their shepherds, and it is the duty of the clergyman to show his loving fatherhood and not his authority. Origen says: [He who is called to the episcopacy is called, not to domination, but to the service of the whole church24.] Every member of the Church - man, woman or a child - has his own role in the church. This equality that depends on the same human nature does not cancel the differences between them, for man has his own role that fits his manhood and woman has her own role. This difference creates a kind of integrity in human beings, the male is in need of the female and vice versa. 18 Paidagogos 1:5. 19 Stromata 4:8:66. 20 Stromata 6:14. 21 Paidagogos 1:5:20. 22 Protrepticus 10. 23 Protrepticus 9:82. 24 PG 13: 239. https://coptic-treasures.com/ Proverbs 8 6 All kinds of obedience that the wife, or the children, or the servants do not weaken the personality of the person, for he or she practices it in the Lord, for the edification of mankind, through his or her breadth of heart and broad-mindedness. If it is misused and the person is obliged to deny his faith or to commit sin he has the right to disobey, suffering even death, as a sign of his love for God. St. Clement and Origen spoke of the general (laity) priesthood’s. [Do you know that the priesthood has been given to you that is to say, to the whole church of God and to the believers? Hear Peter say to the faithful: “a chosen race, a royal priesthood, a holy nation, an acquired people” (1Pet. 2:9). You, then, have the priesthood since you are a priestly race, so you ought to offer to God a sacrifice of praise (Heb. 13:15), a sacrifice of prayers, a sacrifice of mercy, a sacrifice of purity, a sacrifice of sanctity25]. CHURCH UNITY St. Clement, as a churchman, looks at "unity as a natural characteristic of the Church, who is united with one God, has one Bible and one Faith. He stresses on the Church unity based on the “One Faith,” asking us to avoid the heretics for they cause schism26. For St. Cyril of Alexandria, the unity of the Church is derived from “the harmony of true doctrine.” One of the results of this unity is the harmony of worship that proclaims the true love of believers, acceptable to God the Father.” Origen looks at the sanctity of every member as a base for the church unity for what a member commits has its bad effects on others. He says: [A sinner tarnishes the people... He who commits a fornication or another crime, causes a strain on the whole people27]. THE CHURCH BIBLE AND TRADITION28 Some western writers looked to "tradition" as a blind obedience to the past, and stickfast to a passive solid deposit. In their point of view, tradition is a precise catalogue of a set of ancient doctrines, canons and rites, for it is a museum for antiquity. The traditional church, in their view, seems to be a solid obscurant and retrograded one, attached to what is old, simply for its antiquity. The word "tradition" in Greek, as it is mentioned in the New Testament, Paradosis,” does not mean "imitation,” but “delivering a thing and receiving it, i.e., delivering the deposit of faith and receiving it along the generations (Jude 3). The subjects of Christian Tradition are: 1. The message of Faith in the Holy Trinity and God`s redeeming deeds. 2. The deeds and words of Christ. 3. The books of the Old Testament. 4. The spiritual and ethical teachings of Jesus Christ. 5. The curriculum of worship, its concept and order. In the apostolic age, tradition was the only source of Christian faith, doctrines and worship. Tradition’s role in the Church life of that period may be summarized in the following points: 1. The Early Church received from Christ and His apostles and disciples a new of the Old Testament, which the Jews did not acknowledge. She received the Old Testament with a new concept. 2. The Holy Scriptures in fact are a part of the Church tradition. The tradition in its essence is declaring the word of God by various methods. For tradition concentrated on the apostolic teaching. 25 In Levit. hom. 9: 1. 26 Stromata 7:17; Paidagogos 1:4. 27 In Jos. hom. 7. PG 12: 861:244. 28 Fr. Tadros Y. Malaty: Tradition and Orthodoxy, 1979. https://coptic-treasures.com/ Proverbs 8 7 The appearance f the books of the New Testament did not cancel the tradition, but these books command us to preserve the tradition (2 John 12; 3 John 13:14; 1 Cor. 11:34; Titus 1:5; 2Thes. 3:16; John 21:25; 2Cor. 11:23). Through tradition, Christians accepted the books of the New Testament as the inspired word of God, before the Church canonized them. Origen says: “By tradition, I knew the four Gospels, and that they are true ones.” 3. In the apostolic age, tradition was the only source of Christian faith, doctrines and worship (1John 1:1; John 19:35, Luke 1:2; Acts 1:21,22). The Apostle Paul considered what he received from the Church through tradition as if received from the Lord Himself (Gal. 1:7; 1Cor. 11:23). 4. Church Tradition preserve the unity of understanding the Holy Scriptures throughout ages, so that no believer interprets them according to his own will. Origen states: “The true disciple of Jesus is He who enters the house, that is to say, the Church. He enters it, thinking as the Church does, and living as she does. This is how he understands the word. The key of the Scriptures must be received from the tradition of the Church, as from the Lord Himself.” 5. By tradition, the Church practiced the active new life in Christ. 6. Christ rejected the literal Jewish tradition, which opposed the word of God (Matt. 15:3; Mark 7:13; Col 2:8). The early Church used to participate in the ministry of the Jewish temple with its hymns and Psalms. The Church accepted what was living and in accordance with the word of God. From the Jewish tradition St. Jude knew the dispute between Michael and the devil (Jude 9), and the prophecy of Enoch (Jude 14,15), and the apostle Paul knew the names of those who opposed Moses (2 Tim. 3:8), etc. CHURCH TRADITION AND THE PRESENT LIFE Tradition does not mean "rigidity," but giving attention to the past as a basis for the present and to the present as a basis for the future. Tradition is the mystery of church growth and vitality and not of rigidity. We have to understand tradition in its spiritual depth and theological basis and not in holdingfast its literality without understanding. THE APOSTOLIC SUCCESSION Our Lord Jesus Christ said to His disciples “as the Father has sent Me, I also send you… Receive the Holy Spirit. If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained” (John 20:21-23). Thus Christ commissions the disciples to continue His mission on earth, granting them the Holy Spirit and the power to forgive sins. These words of Christ are among the scriptural foundations of the sacrament of holy orders and repentance. Through the consecration and empowerment of the Apostles by the Lord, and through the ordination of others to continue their apostolic mission, Christ’s own holy Priesthood is communicated to the bishops and priests of the Church29. Christianity is a discipleship to Christ Himself through His disciples and apostles. St. Hippolytus says, “episcopus, id est apostlus,” i.e., “the bishop is an apostle.” St. Ignatius says, “For since you are subject to the bishop as to Jesus Christ… It is therefore necessary that as you indeed do, so without the bishop you should do nothing, but should also be subject to the presbyter, as to the apostle of Jesus Christ…30” “See that you all follow the bishop, even as Jesus Christ does the Father31.” St. Clement of Rome says, “The apostles have preached the gospel to us from the Lord Jesus Christ… as thus preaching through countries and cities, they appointed the first-fruits (of their labors), having first proved them by the Spirit, to be bishops and deacons of these who should afterwards believe. Nor was thus any new thing, since. Indeed many ages before it was written concerning bishops 29 The Orthodox Study Bible, New Testament and Psalms, 1993, p. 266. 30 Ep. to Trallians, ch.2. 31 Ep. to Samyrnaeans, ch.8. (See also Ep. to Magnesians, ch. 6.) https://coptic-treasures.com/ Proverbs 8 8 and deacons. For thus says the Scripture in a certain place, “I will appoint their bishops (overseas) in night righteousness, and their deacons (servants) in faith “Isa. 60:17. LXX)32.] St. Irenaeus says, “It is within the power of all therefore, in every Church, who may wish to see the truth, to contemplate clearly the tradition of the apostles manifested throughout the whole word. And we are in a position to reckon up those who were by the apostles instituted bishops in the Churches, and (to demonstrate) the succession of these new to our own times…33” St. Hippolytus of Rome says, “But we as being their (apostles) successors, and as participators in this grace, high-priesthood, and office of teaching, as well as being reputed guardians of the Church, must not be found deficient in vigilance, or disposed to suppress correct doctrines34.” The bishop is the legal successor in the unbroken chain of the Apostles successors. From this authority, the bishops used to meet in council and take decisions that preserved the Apostolic tradition of the Christian faith. CHURCH COUNCILS AND CONCILIARITY The full conciliar expression of the Universal Church is to be found in the meeting of the bishops of the local church. The idea of conciliarity stemmed from the concept of councils. Metropolitan Paulos Mar Gregorios says: [The ancient Syro-Alexandrian tradition does not recognize a universal pastor or an ecumenical patriarch. A bishop is the bishop of the local Church as he is of the Catholic Church. The meaning of locality can be extended from a city, to a metropolitical province or diocese, or even a whole nation, but the concept of a universal or ecumenical bishop or patriarch is not in the authentic Eastern tradition. It was a peculiar claim of the Imperial Churches of Rome and; Constantinople, which the other Churches were always reluctant to accept. Catholics believe in the infallibility of the ecumenical councils, which follows that of the Church. CHURCH RENEWAL AS A CONSTANTMOVEMENT35 What does the Orthodox Church mean by renewal through her Bible and tradition? ManyWestern missionaries consider themselves as the preachers of the Renewal Movement. In a questionnaire was presented in the consultative council between the EMEU (Evangelicals for Middle East Understanding) and the MECC (Middle East Council of Churches), under the title “The Spiritual Renewal,” they asked: [6. Do the Middle East Christians feel a need to learn from Western spirituality?] According to the Orthodox view renewal is a Constant Movement. Renewal in the understanding of our Church, is a constant growth and a joy in this new life. Renewal is associated with a life of repentance, With a life of personal worship, With a life of communal worship, which is inflamed with the Spirit. It is our behavior and our relationships with others. It is an alliance with the celestial hosts and the saints. It is witnessing to the Lord Jesus, and preoccupation with our salvation. It is a new life constantly growing in Jesus. Renewal is a life of experience with the Holy Trinity! 32 First Epistle, ch. 42. 33 Adv. Haer. 3:3:1. 34 The Refutation of all Heresies, preface. 35 Fr. Tadros Y. Malaty: The Fiery Spirit, 1997, p. 45ff. https://coptic-treasures.com/ Proverbs 8 9 1. Renewal and Individualism: In our Orthodox understanding, renewal touches the entire aspects of life. A worshipper does not separate his personal relationship from his communal Church life. Even in the confinement of his private room, a believer should always pray in a congregational spirit. In his repentance he should support others, in his downfall he should know that he saddens and influences many! A congregation which is illuminated by the Spirit is like a furnace in which coal could be immediately inflamed, as soon as it touches the burning cool which in turn supports the censer as a whole. In the confinement of our room we carry the church with the fiery Spirit, which is in us. And in our congregational worship, we consider our salvation and spiritual maturity, saying with the apostle, “I discipline my body and bring it into subjection, lest, when I have preached to others, I myself should become disqualified” (1 Cor. 9:27). 2. Renewal is a Daily Exhilaration and a New Experience with the Holy Trinity: Some of the Western Christians often mention renewal as an inner individual elation with Jesus. After some tens of years a new movement arose, focusing on the illumination of the Spirit (Charismatic Movement). Before, they used to concentrate on Jesus Christ, but now on the work of the Holy Spirit. I ask, where is the role of the Father? It saddens my heart when the role of the Father is completely disregarded. His tender and infinite love, through which “He gave His Only-Begotten Son, that whoever believes in Him should not perish but have everlasting life” (John 3:16) is neglected! Our belief in the fiery Spirit of God is inseparable from our belief in the Father and the Son, as through Him we attain the spirit of adoption, for He presents us with unity in Jesus as children of the Father. I am not intended here to discuss a theological theme. 3. Renewal and the Word of God: Renewal is the rejoicing in the word of God; it is not based on the renewal on the method of teaching, in as much as the approach to the spiritual intensity, under the guidance of the fiery Spirit. He is the One who reveals to us the Person of Jesus Christ, who is hidden behind the words, so that we may meet Him and experience His goodness. He then carries us to His Father’s bosom, so that we may rejoice in the warm of His unique Fatherhood. Renewal in the teaching of the word of God is a constant growth in our daily experience with God. Unlike the Philosophers who look at Him as an absolute being, asking man to worship Him and submit to Him. But God who created the world for our sake, declared His Fatherly love, by sending His Son to render us with salvation, and the Holy Spirit to carry us to the glory to partake of His kingdom. Thus we sing with David saying, “With Your light we see Light.” 4. Renewal and the Liturgical Life: Liturgy is a congregational worship, it is not meant for the priest and deacons only. Any Liturgy where the whole congregation does not participation, but merely the turn of listeners, is a deviation from the true function of the Liturgy. Participation of the whole congregation, young and old, emphasizes the belief of the church as one holy Body of Christ, which comprises the spirit of congregational and mutual worship. 5. Renewal and Christian Behavior: In our Orthodox Christian understanding, life with Jesus is a unified life. We do not separate our life into a life of private or group worship, witnessing to Christ's Gospel or dealing with others at work, either with friends, beloved people or ones who annoy us. It is one life, which is daily renewed from all aspects, and each growth should be for the general good, not in one side at the expense of the other, but all complementary to each other. Thus church renewal affects directly or indirectly our practical attitude under any circumstances. The most important aspect in the phase of renewal is for the believer to share a life of joy by feeling the kingdom of God within him. A true Christian would run to Jesus in time of suffering, Who will change his anguish to experiences of glory. St. Paul lived a life of joy amidst all his suffering. In his imprisonment, together with Silas, they used to glorify God at midnight “At midnight Paul and Silas were praying and singing hymns to God, and the prisoners were listening to them” (Acts 16:25). https://coptic-treasures.com/ Proverbs 8 10 We cannot separate the spirit from love, as you cannot test the joy of the Spirit without true love. Unlimited Love is that which is not only focused on those who love you, but rather is extended to those who are against you. Another issue which concerns living behavior, is your esteem of others, whatever their status, they should always be considered as children of God, in whom you see God’s image. The love of Jesus is offered to all, without exception. We can't miss, how Jesus treated children with honor and deep love, teaching us how to treat everybody. Here we need a renewal movement in our relationship with all members in church, from two aspects: Firstly, the understanding of the fatherhood of the priest and the motherhood of the Church. The priest in his fatherhood role represents a living picture of God’s Fatherhood. Any deviation or carelessness in his role is a distortion to God’s image. As a father the priest is to be attached and dedicated, to his congregation unto death, even further for he prays on their behalf. As a father, he should feel his need of his offspring, not to satisfy his materialistic and psychological needs but rather to experience celestial life, where love is abundant. The Orthodox priest’s correlation with the church is comparable to a bridegroom attached to his bride. His fidelity to his one and only love, that he never thinks to divorce her or dessert her, to unite with another church, together with his devotion to his people, will open the heart of the youth to see in him the love of God! Second aspects, which compliments the first, is that it is not expedient for a priest to be authoritarian, but he should bow down, in order to carry every member on his shoulders with love to Christ. He has to be aware that he is responsible to present the spirit of creative love that never destroys his children’s personalities. But rather make it grow, so that they many enjoy the spirit of leadership and skill, if possible since childhood. A fatherly priest is he who places his children as his first priority, longing to see them even more successful that himself. And being keen that everyone knows his positive role at Church. Actually that’s the real concept of spiritual discipleship, meaning to develop a living leadership, begetting spiritual children who carry different talents, probably different from the priest’s, but following the same spirit, without putting them in one or the same form. RENEWAL AND THE CONCEPT OF ECUMENISM The concept of ecumenism was not originated from the renewal movement, but it is as old as the establishment of the Apostolic Era! Since then the church has tried to preserve the nature of ecumenical church as the one Body of Christ. St. Athanasius felt that the division between churches was caused because of the difference in certain terms, he stressed that if the term held the same meaning in our intellect, we should not allow the expressions and terms to divide us! The concept of ecumenism is the acceptance of the one Christian faith with earnestness and zeal. Ecumenism not at the expense of the true one faith, is not the getting together of few churches, but rather their unity in one faith, through a living spiritual renewal of every local church. It is our greatest desire to see the church in the whole world inflamed with the Spirit, to practice her living Bible with one heart, one spirit and one faith, enjoying the work of the Trinity in all aspects of her life. Fr. Tadros Y. Malaty
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