The origin of the term "Orthodoxy" must be understood both in its "foundational" and its "transcendental" perspectives. Foundationally speaking, the quasi-"gnostic" certainty with which many Orthodox people believe that they and they alone are "right" in matters of religion not unlikely has its basis in the ancient Mysteries: "The trend to universality in pre-Christian religion was first and most significantly represented by the Orphics. They possessed no holy site or city that those in quest of knowledge or redemption mustvisit, and no cult temple hallowed by local tradition; their "dromena" were performed in scattered "sacred houses". "They were indeed Europe's first itinerant preachers. Their activity in Hellas began at latest in the seventh century and extended through all antiquity, deep into the Christian period. There was an Orphic literature down to the end of paganism". These Orphic doctrines and mysteries, originating in Thrace, revolve around the concept of immortality. "They preach an orthodoxy. And indeed this word seems to have been first coined among the Orphics". Preachers, missionaries of a religion of salvation wandering from city to city, must always be convinced that they represent the "right", in fact the only "right" doctrine, in short an orthodoxy, and that they celebrate the mysteries appropriate to it. It is understandable that the Christians of late antiquity should have compared Dionysius, the god of the Orpheotelestai, and Orpheus himself with Christ"(Pp.105-106 of Paul Schmitt, The Ancient Mysteries in the Society of Their Time, Their Transformation and Most Recent Echoes. This is in The Mysteries Papers From The Eranos Yearbooks, Bollingen Series XXX.2, Princeton University Press, 1955, 1971 (Quotes from Kern). Transcendentally, however, "Orthodoxy" is (by "operational" definition) no less than the certain experience of Christ as Light: "We do not speak of that which we do not know, but "we bear witness of that which we know"(Jn.3:11), for "the light already "shines in the darkness"(Jn.1:5), both by day and by night, both within and without--within in our hearts (2 Cor. 6:16), without in our minds. It shines on us without evening, without change, without alteration, without form. It speaks, works, lives, gives life, and changes into light those whom it illuminates. We bear witness that "God is light", and those to whom it has been granted to see Him have all beheld Him as light, because the light of His glory goes before Him, and it is impossible for Him to appear without light. Those who have not seen His light have not seen Him, for He is the Light, and those who have not received the Light have not yet received grace. Those who have received grace have received the Light of God and have received God, even as Christ Himself, who is the Light, has said, "I will live in them and move among them" (2 Cor. 6:16)"(St. Symeon the New Theologian, in Symeon the New Theologian The Discourses (Trans. C. J. deCatanzaro, Paulist Press, 1980), p. 298). If you can identify with St. Symeon here, consider yourself "Orthodox". If you cannot so identify, you might want to examine Symeon the New Theologian The Discourses to find out why not. You might also find it helpful to consult St. Seraphim of Sarov .

March 5, 1994

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