By St. Theophan the Recluse
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| St. Theophan |
The
Holy Apostle and Evangelist John the Theologian, the beloved disciple
of the Lord, is above all an example and a teacher of love. Love
breathes through his gospel, lessons about love fill his epistles and
his life serves as a striking example of love.
He expounded on all the mysteries of love - its source, its movement in deeds, and its culmination - and where it leads all that follow it, to the heights. In this subject of love is especially well known, and no matter who would begin to muse, about love he would immediately bring to mind as the model of love and turn to him as to a teacher of love.
Now
let us examine how contemporary wise men have made use of this
teaching. They possess a special kind of vain wisdom called
"Indifferentism" by which they reason say: believe as you
like, it makes no difference - just love everyone like brothers, be
charitable to them, and have a good influence on them. They point out
that the Evangelist John the Theologian writes only about love. For
him love is light and life and all perfection. According to his words
the person who does not love walks in darkness, abides in death, and
is a murderer. It is well known that when grew old and was
unable to walk they carried him to church. There he only admonished,
"Brethren! Let us love one another." Thus he so valued
love. They tell us that we also should love like that and only love,
believing any way we wish.
I
myself have had to listen to such "wisdom." Perhaps you
have also had to listen to or will hear something similar to this.
Let us contrast their false teaching with the true teaching of the
Theologian and then protect our thoughts from wavering from the
fundamentals of Christian good sense into the vain wisdom of the
"indifferent ones." These so-called "wise" people
desire to build everything without God - their external welfare and
their morality. From this they strive wherever possible to craftily
weave a school of thought where there is no need to talk about God.
And they beat their drums about love. They tell us to love one
another and here there is nothing to think about God. It is
especially on this point where the Holy Evangelist routs them.
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| St. John the Theologian |
Although
St John continuously, and exactingly reminds us to love one another,
he also places love in such a close bound with God, with love for God
and the knowledge of God, that it is impossible to separate them.
Behold where love originates, Herein is love, not that we
loved God, but that He loved us, and sent His Son to be the
propitiation for our sins. And he adds, Beloved, if God so loved us,
we ought also to love one another. (I John 4:10, 11). According to
his reasoning, our mutual love must be built up by the action of
faith in the Lord, Who came to save us, and consequently it is not
all right to believe as you want. Further he teaches, Beloved, let us
love one another: for love is of God; (John 4:7) If we love one
another, God dwelleth in us ... (I John 4:12) God is love; and he
that dwelleth in love dwelleth in God and God in him. (I John 4:16).
You
see, he does not say a word about love without speaking about God and
the Saviour. Love is from God and leads to God. Thus he who says that
he loves his brother, and does not know and love God and the Saviour,
is a liar and the truth is not in him cf. (John 4:20,2:4). Therefore
it is possible to summarize the entire teaching of the Holy
Evangelist on love in the following words: in r order to love your
neighbor you must love God, and in order to love God, you must, of
course come to know Him within yourself and especially in His
salvific activity on us. We must know and believe. What does the will
of God consist of? In faith and love: thus the commandment says: That
we should believe on the name of His Son Jesus Christ, and love one
another. (I John 3:23). It does not only command us to love but to
believe in the Lord, and in such a way that faith is the source of
love. If one were to gather into one all the places where St.John
the Evangelist speaks only of love, one could still not confirm his
teaching by the false reasoning: only love and believe as you want.
Besides
his teaching on love he also speaks of faith, independent of the law
of love. Behold how he categorically rejects those who say, believe
as you want. What does he preach about from the very first verses:
That which was from the beginning, which we have heard, which we have
seen with our eyes, which we have looketh upon, and our hands have
handled, of the Word of life; For the life was manifested, and we
have seen it, and bear witness, and show unto you that eternal life,
which was with the Father, and was manifested unto us; That which we
have seen and heard declare we unto you, that ye also may have
fellowship with us: and truly our fellowship is with the Father and
with His Son Jesus Christ. (I John 1:1-3). The most important point
with and all the apostles is the teaching about communion
with God though the Lord Jesus Christ, from which proceeds communion
of the faithful with one another. How can we have the one without the
other. Further asks the question: who is a liar? and
answers thus: Who is a liar but he that denieth that Jesus is the
Christ? He is antichrist, that denieth the Father and the Son.
Whosoever denieth the Son, the same hath not the Father... Whosoever
shall confess that Jesus is the Son o f God, God dwelleth in him, and
he in God. (I John 2:22, 23. 4:15). The whole matter is summed up in
confessing the Lord Jesus Christ to be the Son of God and to be God.
How then could one possibly say, "Believe any way you want"?
Then
there follows the warning: Beloved, believe not every spirit, but try
the spirits whether they are of God: because many false prophets are
gone out into the world. Herein 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. (I
John 4:1-3) He who says, "Believe as you want" does not
confess Jesus Christ, for if he did confess Christ he would not speak
thus. Therefore he cannot be from God. Where then is he from? - truly
from the antichrist.
Finally,
the Holy Evangelist describes the whole essence of Christianity thus:
And this is the record, that God hath given to us eternal life, and
this life is in His Son. He that hath the Son hath life; and he that
hath not the Son of God hath not life. (I John 5:11-12). Who
possesses the Son of God? Those who believe in His name. Therefore he
says, and writes: unto you that believe on the name of the Son of
God, that ye may know that ye have eternal life ... (I John 5:13).
Consequently, he who does not believe in the Son of God, has not
eternal life. Could it possibly make no difference how one wants to
believe? No. We know that the Son of God is come, and hath given us
light and understanding, that we may know the true God, and that we
may be in Him that is true, even in His Son Jesus Christ. This is the
true God, and eternal life. (I John 5:20).
These
excerpts should be enough, I suppose, in order to show the
Indifferentists that in vain do they seek to find support for their
lie in the teaching of the Theologian. It is more than
likely that they make such claims without having ever read holy
and divinely inspired writings, but rather quote him based on rumors
about his overflowing love. Let them even now find something else
besides the above argument, to defend their teaching to us believers.
One word alone from the beloved disciple is sufficient to discredit
their teaching and without any doubt to confirm our belief explicitly
in that which was given to us by the Lord through the Holy Apostles
and preserved by the Church.
I
would only add the following consideration to the decisive words of
the Apostle and Evangelist John: having estranged themselves in their
minds from the Lord, these unbelievers grasp at acts of charity whose
source and support are precisely love. They act in this way only to
be founded on something without the assurance that they have found a
solid basis. If only they had a clear understanding of how it is
indeed possible for man to act in a fruitful way, they would never
remain fixed on their teaching. The essence of the matter is - that
we are not in the proper state. Therefore we cannot act in the right
way. In order for us to act in the correct way we must enter into the
right state. By our own powers we are not capable of doing this. The
Lord, having come to the earth, lifted up man to the right state. He
did not lead man into this state for His own sake but rather that man
would accept from Him renewed humanness and thus gain the possibility
of acting properly. We obtain this state through Holy Baptism, for
those who are baptized into Christ have put on Christ. From the time
of Baptism we become one with the Lord and begin to live His life and
act by His power. Those who would claim love or the right action (for
love is the fullness of the law) should first accept all the premises
of Christianity in order to be able to walk rightly and deny their
own falseness (lie). This is impossible without faith, for faith is
the root of Christianity and beginning of everything. The Lord
Himself says this: Abide in Me, and I in you. As the branch cannot
bear fruit of itself, except ye abide in the vine; no more can ye,
except ye abide in Me. I am the vine, ye are the branches: He that
abideth in Me, and I in him, the same bringeth forth much fruit: for
without Me ye can do nothing. If a man abide not in Me, he is cast
forth as a branch, and is withered; and men gather them and cast them
into the fire, and they are burned. (John 15: 4-6)
When
someone begins to expound to you about love or fruitful action
independent of true belief, tell him: Wait, first believe correctly.
By faith acquire all the salvific precepts of Christianity. Through
them be united with the Lord, make your life and strength depend on
Him like you would on an injection for your health and then you will
begin to act in a fruitful way. It is a fact that the witness to a
righteous life is fruitful activity in love, but in order to attain
it and to remain in it one must accept all of God's Truth with faith
and pass through all of God's sanctifying actions [on one's self].
Only under these conditions, i.e., by abiding in True Love, m ay we
grow up into Him in all things, Who is the head, even Christ (Eph.
4,15). We could summarize thus: he who does not have the right Faith
cannot enter into the proper state, and he who does not enter into
the right state cannot properly act. Now do you see how one cannot
say: Believe as you wish, only love"?
Faith
is not only the image of the knowledge of God and of our relationship
to Him; it also includes all the salvific institutions [not just the
Church as establishment but all that is contained within the Church
for salvation] given by God. These salvific institutions maintain
active faith. Our so-called wise men might not actually be opposed to
Christian teaching, but, more than anything else, they are repulsed
by Christian institutions. Since these institutions are nothing more
than faith in reality and in action, then their main sin is that they
do not want to act in the spirit of the Faith. One is only amazed at
how these people so persistently expound about deeds and labors but
remove themselves from activity in the realm of holy Faith. There is
something amiss here. Surely they are acquainted with the laws of
logical thought. There is such duplicity here that one must assume
that they are not in fact doers, but are acted upon - they are the
tools of a foreign spirit, and such a spirit that is itself foreign
to Truth.
Brethren,
having understood this, let us guard ourselves from the evil
reasoning of this world. Only those who have never tasted the Truth
can waver in it. Let us fulfill with humility and in the spirit of
truth all that our holy Faith demands. Then we will have, and carry
within, a witness which will bring to naught all false arguments from
without. May the Lord illumine us by His Truth. Amen.
Originally
published in "Orthodox Life", No. 6, 1996
