Summary
Highlights
Deacon Mihret Malaku emphasizes the opportunity to use the internet to disseminate the Gospel, aiming to form an authentic American Orthodox culture. He also highlights the importance of tradition for understanding the church consistently through time and the concept of excommunication as necessitating boundaries.
Malaku wrote the book for Protestant inquirers genuinely seeking continuity with Christ's original tradition and for those already in apostolic traditions who want to understand and defend their faith better. Internally, he aims to shift the Protestant way of knowing, moving beyond individual interpretation to an objective understanding rooted in the earliest Christians. Externally, he hopes readers will repent and seek continuity with the Orthodox Church, ultimately leading to baptism.
He explains that while the Eucharist was a central point in public discussions of the 'Connect Debate,' his book takes a broader approach. Malaku challenges the Protestant notion of 'perspicuity' (that scripture is clear to all), arguing that many theological issues, like salvation and sacraments, show a lack of uniform understanding even within Protestantism. The goal is to replace a Protestant mindset with the mind of the fathers, which is the mind of Christ.
Malaku asserts that the church lived and flourished before the New Testament was assembled, undermining the 'Sola Scriptura' position. He points out that the church existed for 15-20 years without written New Testament tradition, relying instead on oral tradition, which even St. Paul references. The written tradition was inspired by the oral tradition, and the church, as the body of Christ, has chronological preeminence and provides the essential context for understanding scripture.
He discusses the historical trajectory from the East-West Schism, the printing press, and the Enlightenment, leading to an individualistic, anti-institutional mindset in the West. This mindset resists the idea of the church having authority, contrasting with the Old Testament tradition where the Levites and priests were divinely appointed to interpret the Torah. Christ himself confirmed this authority, shifting it to the apostles and the church, as seen in Matthew 18 and Acts 15.
Malaku highlights the historical lack of a uniform New Testament canon in the early church, emphasizing that what unites Orthodox churches is unity of faith and sacramental unity. He argues that the diversity in canons, particularly in Oriental Orthodox Churches, demonstrates their ancient roots. The Protestant canon, however, is problematic because it was edited and books were removed based on doctrinal disagreements (e.g., prayers for the dead in Maccabees), rather than organic liturgical development.
He elaborates on the Ethiopian Church's extensive canon, which includes the Book of Enoch and Jubilees, attributing it to strong Jewish influence (similar to the Qumran community) in Ethiopia. The Ethiopian Christians 'baptized' this existing canon, interpreting new texts in a Christian context. He explains the distinction between canonical, apocryphal (hidden for private study), and condemned books, noting that Enoch, while not universally canonical, was never deemed heretical and even quoted by Jude.
Malaku refutes the idea that Orthodoxy places the church above scripture. He stresses that the church, as the body of Christ, inherently has preeminence, but scripture is the 'crown of her holy tradition' and is deeply venerated. He cautions against the idolatry of treating the Bible as divine revelation itself, when Christ is the true divine revelation. Scripture is a crucial witness to Christ and a guide, but the ultimate goal is theosis and experiencing Christ directly.
He references the story of the Ethiopian eunuch in Acts 8, who could not understand scripture without explanation. This highlights the need for a guide and interpreter, a concept that often makes Protestants uncomfortable due to their emphasis on individual interpretation and a fear of external authority. Malaku connects this to the concept of 'religion' as being bound in a relationship, implying responsibility and accountability, which some avoid.
He explains Acts 2:42, which outlines the early church's adherence to apostolic teaching (didache), prayer, fellowship, and the breaking of bread (Eucharist). These four elements form the foundation of faith, blending truth (teaching) and grace (Eucharist). Malaku describes 'Sola Scriptura' as an 'epistemological oxymoron' and 'solipsism,' because claiming the Bible is the final authority necessitates an external, infallible authority to validate it, contradicting its own premise and leading to a subjective worldview.
Malaku clarifies that 'tradition' (paradosis in Greek meaning 'to hand down') encompasses scripture. Scripture is itself a written tradition, alongside oral tradition. He argues that separating scripture from tradition misrepresents the deposit of faith entrusted to the apostles. Tradition ensures continuity of faith (Christ is the same yesterday, today, and forever), while its opposite, innovation, leads to creating a new Christ rather than conforming to Him.
Inspired by St. Paul's use of 'pen and paper' to disseminate the Gospel, Malaku advocates for 'redeeming the time' by using the internet for evangelism. He believes Orthodox Christians should actively use social media to showcase the unadulterated version of Christianity, inspiring conversions and building an 'authentic American Orthodox culture,' not merely replicating existing Orthodox foreign cultures.
He explains that embracing holy tradition and properly contextualizing the Bible offers a better understanding of God's word, revealing deficiencies (like improper understanding of baptism or Eucharist) in Protestant practice. It brings individuals into the full life of the church and deeper participation in the body of Christ, leading to a profound personal transformation.
Malaku highlights Christ's call to 'endure to the end' and 'take up his cross daily,' emphasizing that salvation involves continuous struggle and discipline, rather than a one-time event. This struggle, empowered by God's grace (synergy), is essential for spiritual development and for deepening one's desire for salvation. He shares an anecdote about a struggling monk to illustrate God's mercy and recognition of genuine effort.
He discusses St. Paul's use of 'received' and 'delivered' (a Jewish rabbinical term for oral tradition) in relation to the Eucharist and the resurrection. This demonstrates how oral tradition was conveyed and incorporated into the written texts, illustrating the functional continuity of the church's practices.
Malaku clarifies that the East-West divide, while real in differing traditions, is a 'false dichotomy' in terms of inherent opposition. He reminds listeners that the West had a flourishing Orthodox tradition, citing figures like St. Ambrose and St. Irenaeus, and that Rome was once a bastion of Orthodoxy. His goal for American Orthodoxy is to cultivate an authentic local culture, inspired by the historical example of apostles evangelizing diverse pagan lands without forcing a specific cultural identity.
He hopes the book will serve as an instrument for catechesis, particularly for Protestant inquirers, and plans for future editions incorporating feedback. He also emphasizes pan-Orthodox celebration and collaboration among sister churches.
Malaku addresses the Protestant difficulty with intercession of saints, attributing it to a misunderstanding of eternal life. He argues that faithful departed Christians are 'alive in Christ,' and their prayers, like those of living friends, are effective. He refutes common objections (e.g., 1 Timothy 2:5) as misinterpretations and highlights biblical examples of intercession (e.g., souls of martyrs in Revelation, Elijah being called upon, Rachel's intercession).
Malaku describes himself as a 'witness' rather than a scholar, emphasizing that his book is a 'labor of love' to show that theology is accessible to all, not just academics. He encourages readers to use his book as a stepping stone to further research into the fathers and other Orthodox sources, listing recommended readings and exposing readers to diverse Orthodox saints.
He shares experiences from recent trips to Egypt, Greece, and Turkey, highlighting the beauty of monastic life, the historical significance of apostolic routes and ecumenical council sites, and the vibrant faith of Orthodox communities. He describes Ethiopia's large Orthodox population and the profound experience of celebrating Christmas there, emphasizing how these experiences deepen his understanding of Christ's incarnation and inspire his work in America.