An Interview Given By Mar Melchizedek

Published in 2016

What is the dilemma between secular humanism and religion?

The dilemma our modern societies have created is deeply rooted in the delusion that humankind can shape its own destiny without the will of God. Hence, everything is interpreted by what is currently in vogue or of what is perceived as being “constitutional” or not, rather that what is of God and what is not.

Can I not be a Christian without the Church?

As a Christian I sincerely pray, "Thy will be done on earth as it is in heaven". The Church in her function as an institution is indeed not needed when it comes to personal salvation. However, Christ did found his church on a solid rock (petros). In other words, without receiving God's sacraments and hearing His Holy Word as underlying principles for spiritual growth, we cannot succeed and would ultimately wander off into secular pursuits.

Why Holy Tradition?

We believe, Holy Tradition is more than a simple repetition of what has developed and been added over the centuries. It is the sum and retainer of all Orthodox truth and expression, both visible and invisible, both known and yet to be revealed by the Holy Spirit. Thus, we always are “open to the workings of the Holy Spirit” and not to an institutionalized body, as some may think, entrenched in the extremes of pharisaic traditionalism.

Why Orthodox morals?

The issues raised must be viewed on both philosophical (logical) as well as religious (theological) grounds. First, we must realize which fruit each one of our sins will produce. Christ says a rotten tree cannot produce good fruits. It will be cast out into the fire (Matthew 7:19). Certain lifestyles and deeds therefore will produce consequences that are harmful to one's soul and body as well as ultimately to society, as every sin is unhealthy and perverted. Secondly, while such things as abortion, fornication, theft, deceit, abuse, homosexuality always existed, it does not logically warrant that we ought to legitimize them. Were a society to follow such logic, the next step would be to legitimize pedophilia and incest, for example.

What about divorce?

The Orthodox Church, however, does not necessarily condemn divorce, since it is also held to act compassionately and pastorally. Hence, in special  circumstances, divorces or annulments are granted and second marriages performed. Thus, we cannot equate the grave sin of an adulterous lifestyle, which is always evil, with that of a legitimate divorce. Both fall into different moral categories.

Is Christianity not judgmental?

Unfortunately, our modern-day English language does not distinguish between the two types of "judging" and henceforth causes confusion in various  discussions without sufficient knowledge of New Testament language. Foremost, it is not my position to judge (in the sense of condemning) a person. That is reserved to Christ alone. We all are sinners and each one of us struggles with his or her own set of sins, since our fallen nature is fragile. The worst we can do is to try legitimizing our sins – the best we can do is to truly repent in placing our stubborn pride under spiritual direction.

However, I may and must judge (in the sense of distinguishing between right and wrong) any lifestyle, situation, law or political decision that contradicts the Holy Gospel and the Orthodox faith. Thus, Christ says we ought not to see the splinter in our neighbor's eye while having to deal with our very own eye's plank (Mathew 7:3). However, the New Testament and the Church Fathers are full of comments and even directives to use clear judgment against that which is contrary to the Christian Gospel. For example, gambling is considered sinful and thus the Church condemns its participation or promotion. It is needless to say that the Church also condemns pornography on strongest terms, since it puts human sexuality on a level that is not only harmful to society, but perverts it to abominable levels. It is unfortunate and scandalous that modern Western societies have legitimized human sinfulness, but we also realize that such things are also apocalyptic signs.

What is "Western Orthodox”?

The etymology of the word  “conversion” points us to its true meaning of “converting into” and not so much “converting away from”. Hence, conversion to the Orthodox faith embraces an Orthodox way of life (orthopraxia) which reflects one’s mind-set as well as pious religious observance. For instance, one cannot approach Holy Orthodoxy with the canonical idea of supremacy (as often found in Roman Catholicism); nor can one approach the faith in legalistic Biblicism as found among some evangelical Christians.

True Orthodoxy is neither western nor eastern. It is catholic, i.e. universal: “I believe in one, holy, catholic (=universal) and Apostolic Church...” (Nicene-Constantinopolitan Creed). Therefore, if someone who has truly converted to Orthodoxy, he or she must foremost have a ‘change of heart’, rather than an outward, logistical or superficial outlook. Only within the scope of an inner conversion towards genuine Orthodox belief, the necessary outer sign of what is considered ‘Western Orthodox’ will naturally change as such is a reflection of what is to be Orthodox.

What is your advice to frustrated and disappointed church experience?

It seems like that some had a lot of good insights and solid ground for vocation, yet not always made the best decision regarding church affiliation. It is then time to make a prayerful change as to how to resolve a situation and affiliate with a stable jurisdiction that will accept and strengthen one's belief.

Consider that any reputable jurisdiction will require candidates to go through procedural steps in order to be incardinated, provided acceptance can be granted. There will be a time of reflection and learning, a time to discern whether criteria for clergy in that particular church or diocese are met; and it will become evident during the interim whether one is humble enough to accept authority and the terms under which conditions one can be accepted.

In other words, those looking for a nonchalant quick-fix, will only repeat the cycle of problems, later come to regret it and then wander on to the next quick fix. Instead, take a crisis as an opportunity to leave the past behind and start anew in Christ. If you are looking for a perfect church, I can assure you, you will never find it. The history of Christianity shows that people who founded "better churches" later on only experienced their losses by people leaving to found "yet better churches" spinning off theirs, and so on.

What is Divine Economy?

Please understand that we only can state our point of view, of course within the parameters of Orthodox teaching and practice. For us, there is no point in arguing over what is of divine origin and thus sacred.

It is not for us Orthodox Christians to re-interpret Holy Tradition as to arbitrarily suit whatever is perceived as convenient accommodation. The only 'accommodation' permissible is Orthodox Oikonomia (Divine Economy), which is strictly guided by individual pastoral concerns within the framework of the Holy Canons and serves to the spiritual benefit of the person(s) involved.

Finally, we must realize that certain conditions cannot be changed, unless Christ himself sees fit to do so, as he has healed many from diseases and disabilities. Until such time, we must be patient in all humility and obedient to Christ's commands, i.e. continue to do what has worked for centuries.

How do we walk with God?

God is forgiving and always loving. He gives many ‘second chances’, but we must do our part in wanting to change and leave the past behind. We call this 'repentance' (metanoia), which means “going beyond your current mindset”. Being in God’s kingdom (the church) and not living on secular or merely humanistic premises. It is the willingness to live by His will, not ours. To seek His divine will, to become humble, to forgive and walk each day refreshed and anew in God’s light. Thus, a person will be able to attain balance, clarity, stability and blessedness (inner contentment), thus overcoming virtually all problems while at the same time acquiring the true purpose of life. The man-made trappings of this world, both past and present, the shallow fads of a fallen world – all will then become trivial, often not even important enough to tempt us.

What is core Orthodox?

It is our observation that Orthodoxy at times is too much engulfed into its own affairs and lacks missionary efforts in a world that desperately needs salvation. I compare it with a turtle that is mostly concerned with protecting its territory while slow-moving and hiding under a shell; whereas true Orthodoxy ought to be like a bird (symbol of the Holy Spirit) flying all over to bring the Good News!

Are there really demons?

There are different definitions of what demons are. The Orthodox belief is that demons are fallen angels along with Lucifer who was cast down from heaven before creation (cf. Genesis, chapter 1). This means that they continued to exist of what is called ‘the earth’. The latter is also the place to where Adam and Eve ultimately were expelled (after their fall). Hence, we humans live in the same environment as the devil (Lucifer) and his demons. Satan is also called the "prince of the world" (John 14:30). A quick look at the history up to the present condition of this world confirms that indeed satan is its ruler.

What is our spiritual aim and struggle?

As Orthodox Christians, we physically live in this world (due to being descendents of Adam and Eve), but nevertheless are not part of this world. We live in the Kingdom of God, called the Church (Greek 'ecclesia' = 'called out' or 'kyriaki' = 'belonging to the Lord'). By being aware of this it is always understandable (though regrettably) that the demons will be after us the more we commit ourselves to God's Kingdom and leave their polluted world. They will try with all their tricks to lure us back into that world, often using our weakness (due to our human, sinful nature) to attack us. This does not necessarily have to be violent, but typically happens by enticing us to relativistic and humanistic promises. In turn, such produces different kinds of responses depending on how strong we are to fight back with spiritual weapons and whether we recognize the trick played on us.  So, the first thing is to pinpoint who the real enemy is, then naming it and finally defeating him though various spiritual means. In our experience, we have observed over and over again that when God's Kingdom is increased and glorified, the devil is right there to discredit it, often with slander, fraud and other shams.

It is not a struggle in the physical world, but that of the mind, foremost from which all sin and evil originate. By giving in to evil and sin, the physical world and our bodies with its various capacities become merely the slave of the mind, which dictates it then to act. Hence, by being watchful (as the Church Fathers advise), we speak of spiritual freedom in Christ, since we have freed our mind from evil and its enslaving influences. Thus, our entire being – including the physical – becomes truly independent and free.

Why infallibility of the Church?

The question of the Church's infallibility cannot be addressed within the parameters of natural law alone, which is limited to human reasoning. Divine law, which is largely supported by faith, must be taken into consideration as well, in order to come to a balanced conclusion. By "faith", we refer to the Greek meaning "trust", i.e. trusting that both Holy Scriptures and the Holy Church in Sacred Tradition are inerrant, because of their divine origin. One could cite numerous references in Holy Scripture to support that Jesus Christ founded His church upon a rock that even has the power to bind and lose here on earth (cf. Matthew 18). The Holy Church is referred to in the New Testament as “The Kingdom of God”, founded by our Lord Jesus Christ, who empowered the holy apostles to bring the Church into the entire world, led by the Holy Spirit, the Comforter, whom He sent “to guide us into all truth” (John 16:13). 

From a logical point of view, what is truth precludes becoming non-truth at any given time, unless is had been a priori non-truth. Since we believe that Christ proclaimed the truth and handed it down to his apostles, it cannot  –  at any given time in history – become false to his apostles and their successors, when it comes to dogmatic and moral teaching.

As far as Holy Orthodoxy is concerned — as understood by the Holy Church from the very beginning — it is rooted in two basic meanings, which are closely related. The first definition is ‘true belief’. We maintain and teach the faith of the Ecumenical Councils as accepted by the Universal Church. We reject the additions made later that have occurred in both East and West, as well as the distortions of separatists, who seek to interpret the Holy Scriptures or the Holy Canons without reference to living faith and tradition of the Universal Church.  — The second definition is ‘true worship’. Holy Scripture tells us that the three thousand who were added to the Church on the day of Pentecost “continued steadfastly in the Apostles’ doctrine and fellowship, in breaking of bread and in prayers” (Acts 2:42). Worship is the life of the Church, and her central act of worship is the Divine Liturgy as first instituted at the Last Supper by Christ himself. 

We believe in the essential unity of all Christians and the sacramental unity of all Orthodox jurisdictions that hold to the faith of Holy Orthodox Catholic tradition, i. e. Holy Scriptures and the teaching of the Seven Ecumenical Councils. Jesus Christ prayed: “That they all may be one; as Thou, Father, art in me, and I in Thee, that they also may be one in us: that the world may believe that Thou hast sent me” (John 17:21). Because the Holy Church believes that Christ is God incarnate, His words must be regarded as the revealed will of God.

Is Orthodoxy the Mystical Church?

I certainly agree that core Orthodoxy is mystical. However, I do not make a distinction between the historical (or temporal) and the eschatological church. I think that the mystical church is the true Church, as it does not know jurisdictional boundaries. However, the mystical Church can only exist within the parameters of the historic church body and its structure. Otherwise it would become like floating free spirits that splinter into thousands of sects, each proclaiming their own "truth". - What is miraculous in Orthodoxy is the fact that –  despite jurisdictional quarrels – all branches maintain the same faith.

While it is true that all members of the Holy Church are sinful and therefore fallible as individuals, Christ has given the Church His grace of infallibility, when it comes to matters of dogma and morals  —  both of which are needed for our path to salvation.