A Look Behind the Mirror

By Bp. Joseph (Ancient Church of the West) 

Understanding the Cultural Realities Behind Christian Orthodoxy that Allows it to Redeem the Universe through the Work of the Gospel 

The Universal and Decontextualizing Nature of Prophetic Formation

Based on the history elucidated by biblical criticism, several facets of Redemptive History can now be understood without contradiction or bias towards any single group, language, or culture. First, the process of formation in Redemptive History is clearly universal and decontextualizing, manifesting the prophetic voice by pointing outwards instead of inwards. The Gospel’s definitive difference between prophetic voices before or after is its claim to be the Voice, the locus of Divine Providence and Redemption, and the Economy of the Kingdom to come. This Voice is not just another prophetic message but the embodiment of prophetic inspiration within prophecy. It is found wherever there is true prophecy, characterized by repentance, separation, self-loss, and the vision of God. This Gospel is the true manifestation and incarnation of prophecy in one point, internalizing the message of external salvation. As Jesus declared, "I am the way, and the truth, and the life" (John 14:6), emphasizing the unique and comprehensive nature of His prophetic mission.

Tragedy and Cultural Reaction in the Process of Formation

The process of prophetic formation is often spurred by tragedy, creating a violent cultural reaction that will do anything necessary to maintain its authority and avoid losing its center of gravity. This reaction can be seen in the persecution of early Christians by Roman authorities, who felt threatened by the new faith's challenge to their traditional power structures. Jesus Himself prophesied this response when He said, "If the world hates you, know that it has hated me before it hated you" (John 15:18). The cultural upheaval initiated by the Gospel message often results in significant conflict and transformation, as seen in the martyrdom of the apostles and early Christians who bore witness to the new faith through their suffering and death.

Cultural Rebirth and Transformation

Once the cultural war has been won by the lesser incumbent, a new phase begins where the old forms are attached to new ones, becoming indistinguishable to those within the culture. This phase marks the rebirth of culture, which is never an actual rebirth of an identical culture but is inspired and given authority by the forms within the old culture. Historical examples include the Byzantine Empire, which saw itself as the Christian New Israel, Russian Orthodoxy's emulation of the Byzantine Empire, the Renaissance's Greek revival, and the Reformation's return to Old Testament and Early Church practices. This phenomenon illustrates how cultural rebirth draws on foundational myths while transforming them to fit new contexts, reflecting the dynamic nature of cultural and religious evolution.

The Incarnation and New Ontology

The Gospel of Incarnation is foundational to understanding this dynamic process. God became man to suffer with the poor, despised, and rejected, conquering through death and making death a pathway to life. His resurrection begins a new ontology, a new universe of a redeemed Adam, and a new age of an ever-coming kingdom. He calls all men to believe, repent, and enter His death by the power of the Holy Spirit and baptism. From this body of believers, Christ forms His Church, manifested in the celebration of the Lord’s Supper, wherein Christ’s life is entered into by the body of believers, becoming the true body and blood of Christ. As St. Paul stated, "For as often as you eat this bread and drink the cup, you proclaim the Lord's death until he comes" (1 Corinthians 11:26).

The Fall of Jerusalem and the Apostolic Authority

The fall of Jerusalem symbolizes the rejection of Jacobean apostolic authority by the power of the Spirit of Christ, exemplified by St. Paul. This event marked a significant shift in the early Christian community's understanding of authority and mission, as the destruction of the Temple signaled the end of the old covenant and the establishment of a new covenant in Christ. Paul, in his letters, often emphasized that the new covenant is not based on adherence to the Law but on faith in Jesus Christ: "For Christ is the end of the law for righteousness to everyone who believes" (Romans 10:4).

The New Israel and Martyrdom

The concept of the New Israel is characterized by appropriation and martyrdom at the hands of human authority, as seen in the missionary work of the apostles. They spread the Gospel message despite facing severe persecution, embodying the transformative power of Christ’s resurrection. This period of missionary activity laid the foundation for the expansion of Christianity and the establishment of Christian communities throughout the Roman Empire. As Tertullian famously noted, "The blood of the martyrs is the seed of the Church."

Reorientation of Human Systems: Constantine and a New Priesthood

The reorientation of human systems to divine power is exemplified by Constantine, who, after his conversion, aligned the Roman Empire with the Christian faith. This marked the beginning of a new phase in which one group took it upon themselves to persecute another, reflecting the complexities of integrating faith with political power. The Edict of Milan in 313 AD granted religious tolerance to Christians and significantly altered the course of Christian history. This reorientation can be seen as a fulfillment of the prophecy that Christ's kingdom would grow and fill the earth, as envisioned in the Book of Daniel (Daniel 2:35).

The New Jerusalem and Cultural Integration

The association of the old world with new cultural forms is exemplified by Justinian, under whose reign powers were united permanently into one cultural system. The construction of the Hagia Sophia in Constantinople symbolizes this union, serving as a central place of worship and a manifestation of the divine order on earth. Similarly, in Rome, St. Peter’s Basilica stands as a testament to the consolidation of Christian rituals and authority. This integration of faith and culture reflects the Church’s mission to be a transformative presence in the world, as Jesus instructed, "Go therefore and make disciples of all nations" (Matthew 28:19).

Orthodoxy and a New Law

The consolidation of rituals and rights according to the practice of the imperial system led to a hardening of associations into an orthodoxy of canons, sometimes forgetting the "perfect law of liberty" (James 1:25) and the basis of God’s law as love. This rigidity often resulted in legalism, where the spirit of the law was overshadowed by strict adherence to its letter. The Church must remember that its primary mission is to embody and proclaim the love of Christ, which fulfills the law: "For the whole law is fulfilled in one word: 'You shall love your neighbor as yourself'" (Galatians 5:14).

The New Pharisees and Historical Context

The tendency to forget the constructive process and apply law and custom without historical context can lead to a Pharisaical approach to faith. This approach ignores the dynamic and unfolding nature of God’s revelation in history. Jesus criticized the Pharisees for their legalism and hypocrisy, saying, "Woe to you, scribes and Pharisees, hypocrites! For you tithe mint and dill and cumin, and have neglected the weightier matters of the law: justice and mercy and faithfulness" (Matthew 23:23). The Church must avoid similar pitfalls by continually returning to the foundational truths of the Gospel, rather than developing alternative and complementary sources of authority.

The Second Fall and Cultural Entropy

The Church's self-appreciation, self-destruction, and entropy often lead to its conquest by stronger powers, reflecting a second fall. This pattern of rise and decline can be observed throughout Church history, where periods of spiritual vitality are followed by stagnation and decline. The Church must remain vigilant, continually seeking renewal and reformation to avoid the pitfalls of complacency. As Jesus warned the church in Ephesus, "Remember therefore from where you have fallen; repent, and do the works you did at first" (Revelation 2:5).

Continued Diaspora and Ecclesial Pride

The continued diaspora reflects a baseline, traditional, non-evangelical existence characterized by pride of ranking, race, and ecclesial position, leading to disunity among doctrinally identical churches based on political aspirations. This disunity undermines the Church's witness to the world and contradicts Jesus' prayer for His followers to be one (John 17:21). The Church must strive for unity and humility, recognizing that its true strength lies in its shared faith in Christ and its mission to proclaim the Gospel to all nations.

Summary: The Exhaustion of Culture as a Vehicle for Christendom

Thus, culture exhausts itself as a vehicle for Christendom, just as it did for Judaism, leading to a twilight of Christian-derived values in a Western Secular Civilization. The historical fabric of formation and evolution is often forgotten, and faith is taken as a static icon rather than a dynamic, unfolding narrative. An icon painter understands the process of discernment and personal choice that goes into creating an image representing a greater narrative. In contrast, an icon venerator may start with a perfect image to be accepted at face value, excluding them from the story and the process of the unfolding narrative behind the image. Jesus emphasized the importance of hearing and keeping the word of God, saying, "Blessed rather are those who hear the word of God and keep it" (Luke 11:28). 

The iconic view can lead to the Church ceasing to be alive, becoming something that people do (interact with icons) rather than something they are. Respect and veneration can be mistaken for participation and communion, ultimately alienating the Church from its dynamic and transformational mission. Once the Church loses its ability to challenge and overthrow cultural authority, it can no longer fulfill its mission to change the world and prepare for the return of the King. This is why Protestantism has been successful at continuing some aspects of the Early Church's work in evangelism, emphasizing life-to-life communion with the Word. Eucharistic renewal within the Apostolic Churches has also been dynamic, drawing in Protestants through a rich tradition of Eucharistic theology and the transformative power of the Gospel.

The problem with this cycle is that Christianity is based on a unique, non-reproducible occurrence of the Messianic Promise. Any cycle of history must return to the Gospel, not modify or change it. This understanding makes "progress" impossible until Christ's return. We see the cycle of cultural and religious evolution repeatedly, but with the Gospel, there can only be repentance and a return to the original message of Jesus Christ Himself. This deprives men of the authority to change or compromise the Gospel, undercutting any alternative systems for self-complementary authority, providing a timeless prophetic voice that transcends cultures and witnesses against humanity's desire for tyrannical power, substituting themselves for God. Only by maintaining this dynamic tension between the tendencies of icon veneration and iconoclasm can the Church transform culture, calling it to repentance through its example of purity, truthfulness, and consistent repentance.