What, then, are we going to preach? What would I preach to my contemporaries “in such a time as this”? There is no room for hesitation: I am going to preach Jesus, and him crucified and risen. I am going to preach and to commend to all whom I may be called to address the message of salvation, as it has been handed down to me by an uninterrupted tradition of the Church Universal. I would not isolate myself in my own age. In other words, I am going to preach the “doctrines of the creed.”

Father Georges Florovsky, Bible, Church, Tradition: An Eastern Orthodox View, 11*

The opening chapter of Father Florovsky’s Bible, Church, Tradition is entitled “The Lost Scriptural Mind” and originally appeared as an essay in The Christian Century in 1951. It begins by addressing the question of what gospel Christian ministers are called to preach – and of how they can be sure that what they preach is the same gospel originally delivered rather than an accommodation to the whims of a particular age. This is a serious problem precisely because “Most of us have lost the integrity of the scriptural mind, even if some bits of phraseology are retained.” (10) Scripture is seen as written in an “archaic idiom” that has to be “demythologized” in a continual process of “reinterpretation.” However,

… how can we interpret at all if we have forgotten the original language? Would it not be safer to bend our thought to the mental habits of the biblical language and to relearn the idiom of the Bible? No man can receive the gospel unless he repents – “changes his mind.” For in the language of the gospel “repentance” (metanoeite) does not mean merely acknowledgement of and contrition for sins, but precisely a “change of mind” – a profound change of man’s mental and emotional attitude, an integral renewal of man’s self, which begins in self-renunciation and is accomplished and sealed by the Spirit. (10)

Writing in 1951, Father Florovsky referred to the “intellectual chaos and disintegration” of the age and argued that the only “luminous signpost” we have in this context is the “faith which was once delivered unto the saints.” He is not unaware that this faith is considered obsolete and archaic and that the “doctrines of the creed” are a stumbling block for many. However, he points out that the early creeds were deliberately scriptural, and he argues that “it is precisely their scriptural phraseology that makes them difficult for modern man.” (11)

Moreover, in contrast to those who view the traditional language of the creeds as “antiquarian” or “fundamentalist,” Florovsky points to “their perennial adequacy and relevance to all ages and to all situations, including ‘a time such as this.’” (12)

“The church is neither a museum of dead deposits nor a society of research.” The deposits are alive – depositum juvenescens, to use the phrase of St. Irenaeus. The creed is not a relic of the past, but rather the “sword of the Spirit.” The reconversion of the world to Christianity is what we have to preach in our day. This is the only way out of that impasse into which the world has been driven by the failure of Christians to be truly Christian. Obviously, Christian doctrine does not answer directly any practical question in the field of politics or economics. Neither does the gospel of Christ. Yet its impact on the whole course of human history has been enormous. The recognition of human dignity, mercy and justice roots in the gospel. The new world can be built only by the new man. (12)

To be continued…

* This is the first post in a series in which I hope to blog my way through Father Florovsky’s Collected Works, of which this book forms the first volume. Like the other volumes, it is out of print and only available at exorbitant prices on Amazon. However, there are PDFs floating around on the Internet, which I would encourage interested readers to track down.

Note: Given my recent blogging history, I am a little hesitant about announcing this project too loudly, lest I do not manage to keep it up. I am doing it primarily because I need to get back to some serious theological reading, and blogging has helped me with that in the past. But I hope that it may also be helpful to others. Much of my blogging simply consists of summarising books, although I may also comment now and then (and will probably comment on some things raised in this post when I complete the chapter in the following post). But I think that, particularly with Father Florovsky’s works, making summaries available and encouraging people to read the actual works, and any discussion that may ensue from that, could be rather worthwhile…