Orthodox Apologetics

"Christ founded the Church. The Church existed even when there was not yet a single book of New Testament Scripture. The books of the New Testament were written by the Apostles later, over the course of more than half a century after the beginning of the historical existence of the Church. In the books written by them, the Apostles left behind testimony of their oral preaching of the Gospel. They wrote for a Church already in existence, and entrusted their books to the Church to serve as perpetual edification. It is evident that the books of Holy Scripture do not constitute the essence of Christianity, since Christianity itself is not a teaching but a new life, established in mankind by the Holy Spirit on the basis of the Incarnation of the Son of God. Thus, it would not be impertinent to say that it is not by Holy Scripture, as a book, that man is saved, but by the grace of the Holy Spirit, Who lives in the Church. The Church guides people to perfection. In the Church there are also other ways, other means to that effect, besides the books of Holy Scripture. St. Irenaeus of Lyons writes: “Many nations of those barbarians who believe in Christ” have “salvation written in their hearts by the Spirit, without paper or ink, carefully preserving the ancient tradition... Those who, in the absence of written documents, have believed this faith, are barbarians, so far as regards our language; but as regards doctrine, manner, and tenor of life, they are, because of faith, very wise indeed; and they do please God, ordering their conversation in all righteousness, chastity, and wisdom.” In order to become a follower of a particular philosophical school it is necessary to assimilate the philosophical works by the father of that school. But is it sufficient to know the New Testament in order to become a Christian? Would this knowledge be enough for salvation? Certainly not. It is possible to know the entire New Testament by heart, it is possible to know perfectly the entire teaching of the New Testament, and still be very, very far from salvation. For salvation it is necessary to be added to the Church, just as it is said in the Book of Acts that those who were being saved were added to the Church (cf. Acts 2:47; 5:13–14). This was when there were no Scriptures, but there was the Church, and there were those who were being saved. Why was it essential to be added to the Church? It is because special grace-bearing power is needed for salvation, and this power can only be possessed by those who participate in the life of the Church, in the life of the single and indivisible Body of Christ. The grace-filled power of the Holy Spirit acts in the Church in many different ways: in the Mysteries and rites of the Church, in common prayer and mutual love, in church services; and, as the divinely inspired Word of God, it also operates through the books of Holy Scripture. Here we are coming close to the definition of Holy Scripture. The books of Holy Scripture are one of the means in the Church through which the grace-filled power of God acts upon people. The Spirit of God gives life only to the body of the Church, and therefore Holy Scripture can have meaning and significance only within the Church. “Flee to the Church, and be brought up in her bosom, and be nourished with the Lord’s Scriptures. For the Church has been planted [like a Paradise] in this world; therefore says the Spirit of God, Of every tree of the garden thou mayest freely eat (Gen. 2:16), that is, Eat ye from every Scripture of the Lord.” Thus, Holy Scripture is one of the manifestations of the common grace-filled life of the Church. Holy Scripture is the property of the Church, precious and priceless, but precisely the Church’s property. Holy Scripture cannot be torn away from the overall life of the Church. Only the Church gives meaning to the existence of Scripture. Holy Scripture is not an independent quantity; it cannot be considered a law given to the Church that she can fulfill and from which she can deviate. Holy Scripture arose in the midst of the Church and for the sake of the Church. The Church possesses Holy Scripture and uses it for the benefit of her members."

Antiquity. Universality. And Consensus.

These are the three marks of truth, according to Saint Vincent of Lerins, and -among all Christian denominations- only Orthodoxy possesses all three of them, as we shall easily show in the following paragraphs:

Protestantism lacks all three of them, primarily antiquity, the first Protestant denominations dating back to no sooner than the 16^th century, or -more precisely- to 1517 AD. Even the so-called Pre-Reformers did not exist prior to the 12^th, 14^th, or 15^th centuries.

Among the remaining four¹ ancient and apostolic churches, only Orthodoxy possesses universality, as we shall now demonstrate:

Catholicism is distinguished by its unique, local belief in the Filioque, completely unknown to all other ancient and apostolic churches.

Monophysitism or Miaphysitism is distinguished by its unique, local belief in the one nature of Jesus Christ, completely unknown to all other ancient and apostolic churches.

Nestorianism is distinguished by its unique, local belief in the two persons of Jesus Christ (Jesus the man, and Christ our God), completely unknown to all other ancient and apostolic churches.

	Protestantism	Catholicism	Orthodoxy	Monophysitism	Nestorianism
Antiquity	No	Yes	Yes	Yes	Yes
Filioque	-	Yes	No	No	No
One Nature in Christ	No	No	No	Yes	No
Two Persons in Christ	No	No	No	No	Yes

Therefore –among all the ancient and apostolic churches– Orthodoxy is the only one that possesses catholicity, being thus "the one holy catholic and apostolic church" of the Nicene creed.

¹ I did not take into account artificial hybrids, or unification movements, such as Eastern Catholicism (between Catholicism and Eastern Orthodoxy), Oriental Catholicism (between Catholicism and Oriental Orthodoxy), and Monothelitism or Monoenergism (the Maronites of Lebanon: between Eastern and Oriental Orthodoxy), all of which lack both antiquity, as well as universality.

"In Augustine’s mind, therefore, the Donatists were within the apostolic succession. Their bishops had been consecrated by bishops who had been validly consecrated, and because the sacrament confers an indelible grace, they retain valid orders. Further, the Donatist bishops retained the ability to pass on valid orders to those they ordained. A subtle shift has taken place in the concept of apostolic succession. In the earlier patristic view the Church itself, the eucharistic community, was the bearer of the succession. The individual bishop participated in and carried the succession because of his office as head of the apostolic community. For Augustine, each individual bishop carries within himself the indelible mark of apostolic succession and is able in and of himself to pass it on, whether or not he has remained in communion with the Catholic Church. Thus, apostolic succession becomes a matter of episcopal “pedigree,” of who ordained whom, rather than of integration into a community which is itself apostolic. Continuity was disconnected from community. If the validity of the apostolic succession resides in the individual bishop, whether or not he is connected to the community, some means needed to be developed to determine whether or not a particular bishop is within the succession. In the Western Church four criteria were developed to determine the validity of a consecration. Three are exoteric (exterior) criteria. The fourth is esoteric (interior).

(1) Form: The consecration must be done in the context of the eucharistic liturgy to be valid. This emphasizes the connection of the ordination with the community. A consecration done secretly in the bishop’s study, for example, would not be a valid consecration.

(2) Matter: There must be an actual laying on of hands by a bishop during the liturgy. Prayer is not sufficient in and of itself.

(3) Minister: The one who performs the consecration must himself be a validly consecrated bishop within the apostolic succession.

(4) Intention: The intent of the laying on of hands and the prayer within the liturgy must be to ordain or consecrate the person to holy orders. One could conceivably lay hands on someone during the liturgy for prayer for healing, for blessing, or for some other worthy purpose, without intent to ordain. This criterion removes the possibility of someone claiming to be a bishop or priest simply because he had received the “laying on of hands” in the liturgy. The intent must be to ordain.

In modern Western Christian thinking, if these criteria were met in a consecration, a bishop is within the apostolic succession and may ordain others who are within the succession, whether or not he remains in communion with the Church. This has led to the proliferation of numerous groups, usually small, who claim to be in the apostolic succession but are in communion with no one. These bishops are called episcopi vagantes, wandering bishops. The Orthodox Church, following the earlier patristic tradition, holds that apostolic succession is carried by the community. To be within the succession, a bishop must be properly elected by the diocese he is to administrate, be approved by the legitimate governing synod to which he will be accountable, be consecrated by bishops within the Orthodox Church, and remain faithfully in communion with the Orthodox Church. Once a bishop leaves the Church in schism, the Church is not obligated to recognize any consecrations or ordinations he performs. Thus, for the Orthodox, the episcopi vagantes are not within the succession. Nor are the Anglicans or the Roman Catholics necessarily seen as fully in the succession, although in practice the Church has received Catholic priests without requiring them to be ordained in the Orthodox Church. For the Orthodox, to be a part of the eucharistic community of the unbroken One Holy Catholic and Apostolic Church is to be in the apostolic succession. To separate from it is to be outside the succession, no matter by whom one was ordained."

Genesis 11:1 ¶And the whole earth was of one faith, and of one denomination. 6 And the LORD said, Behold, the people is one, and they have all one religion; and this they begin to do: and now nothing will be restrained from them, which they have imagined to do. 7 Come, let us go down, and there confound their theology, that they may not understand one another's doctrines. 8 So the LORD scattered them abroad from thence upon the face of all the earth: and they left off to build the Church. 9 Therefore is the name of it called Protestant Reformation; because the LORD did there confound the creeds and dogmas of all the earth: and from thence did the LORD scatter them abroad upon the face of all the earth.

The Church is Visible and One: A Critique of Protestant Ecclesiology, by Patrick Barnes.