From Lutheranism to Orthodoxy
In recent years, several pastors have converted from Lutheranism to Orthodoxy. Former pastors, the rector of the Church of All Saints in Gatchina, Priest Alexander Asonov and a parishioner of the same temple, Dmitry Galakhov, talk about why Lutheran priests change their religious orientation.
Why Lutheranism?
Father Alexander: Probably my initial choice was shaped by my parents, who most often act from good intentions - they want what is best. I was baptized into Orthodoxy as a child, but my mother began attending a Baptist church. Baptistism is one of the directions of Protestantism, and when already in the post-Soviet period this branch of Christianity, like other confessions, began to come to life, many joined it. Naturally, I periodically went with my mother to Baptist meetings. Then I began attending mass at the Lutheran Cathedral of St. Michael the Archangel. I was interested in many things, and after attending a course of preparatory classes, I was confirmed, then entered the Theological Institute of the Evangelical Lutheran Church of Ingria, after studying I was ordained a deacon and then a presbyter.
Dmitry: In the 1990s, various religious organizations began to open in Russia. When I was already eight or nine years old, I began attending the Sunday school of the Pentecostal community, there I gradually grew into a preacher, graduated from college in Pskov and was preparing for ordination. But there were some things about Pentecostalism that I categorically could not agree with. For example, Pentecostals believe that the power that a believer receives as a result of the “Baptism of the Holy Spirit” is externally manifested by speaking in tongues. Of all the “talkers” I knew, the majority had not a gift, but chatter, a certain percentage had devilry, and perhaps one out of several thousand had a truly supernatural gift. By the time I left the Pentecostal community, I had formed the point of view according to which the Church, being an ancient phenomenon, cannot live without Tradition (or patristic heritage), in particular, the decisions of the VII Ecumenical Councils, cannot but baptize children, and the Eucharist cannot be received as a symbol. Already in the Lutheran Church I came to understand the importance of apostolic succession. Orthodoxy was quite suitable for these criteria, but I had neither an Orthodox upbringing nor a cultural background. Yes, it's beautiful. They sing well. Sometimes I defended the church service at Christmas and Easter, then said: “Lord! What heroes they are! Standing for so long!” And Catholicism was suitable, but there were no Catholics in Vyborg. There is a Lutheran parish - the Church of Saints Peter and Paul - and when I first went there, I received a very warm welcome.
Why not Lutheranism?
Father Alexander: In my opinion, there is an ancient Church that has a direct connection with the sources of the Christian tradition, preserving the connection of Christian generations, with centuries-old cultural heritage, and there are church communities that arose much later and, most often, as a project of an individual or as a result of political circumstances. Why is Lutheranism even called that? Because its founder was Martin Luther. As the Apostle Paul said: “I understand what you say: “I am Pavlov”; “I am Apollosov”; “I am Kifin”; “And I am Christ’s.” (1 Cor. 1:12). The foundation must be built not on the individual, but on Christ!
Dmitry: By the time I graduated from the seminary, I had a serious thought that I needed to leave Lutheranism, even as “good” as the Church of Ingria... since there was no internal agreement even with the five famous principles of Protestant theology - sola Scriptura (“only Scripture"), sola fide (“by faith alone”), sola gratia (“by grace alone”), Solus Christus (“Christ alone”), soli Deo gloria (“glory to God alone”) - in the understanding in which they are perceived majority are Lutherans. Except, perhaps, soli Deo gloria and Solus Christus. And then Lutherans often understand this as “God alone be the glory” and “Christ alone,” even contrary to the Book of Concord (a collection of Lutheran confessional texts - Ed.), which says that “the saints themselves must be glorified.” But one question is thought, the other is reality...
Instead of a successful career
Father Alexander: I was the rector of the Church of the Transfiguration in Zelenogorsk, at the same time I taught symbolic books and English at the Theological Institute, for some time I headed the information department of the diocese... However, time passed, and the Lord opened the way for me to the true Church, which I found in Orthodoxy. I remember how one of my Finnish friends, having learned about my decision, asked: why? I answered him: because I'm a Christian. There were no more questions from him. I think that if I had not internally sought the true Church of Christ, I would have remained there.
Dmitry: After the Theological Institute, I returned to Vyborg (served in the Cathedral of Saints Peter and Paul), got married, moved with my wife to Vsevolozhsk, served a little in the Cathedral of St. Mary, then I was transferred to the Church of St. Michael, and then unexpectedly was offered the position of rector in Zelenogorsk. During my ministry (2011–2015), the parish developed one of the “highest” Liturgies of the Church of Ingria. In the Lutheran context, high Liturgy involves a large number of readings, the singing of prayers and psalms, and the use of censer every Sunday - for the fullness of the feelings taking part in the service. I was glad that the parishioners began to read the Gospel and we often discussed interesting, serious, theological issues. The parish grew spiritually during this time. Now, of course, I miss the parishioners and the church. I even confess that I left them, but it still doesn’t get any easier. At one time, I openly told Father Alexander: “I can’t leave the parish, there will be disgust.” But in fact, it is still disgusting. But staying would be dishonorable. The fact that I left the Church of Ingria and Lutheranism in general was the right decision. The critical mass of my internal disagreements with what was happening had already gone over the edge, I began to notice that, when communicating with parishioners, I said: “... in general, Lutherans don’t have this, but it’s not prohibited either.” And I began to make reservations so often that I realized that it was time to end this disgrace and honestly admit that I have not been a Lutheran for a long time. Thank God, I didn’t quarrel with anyone, and good relations remained with everyone with whom I had previously communicated.
Post factum comparison
Dmitry: What is important, first of all, is the presence in the Orthodox Church of the fullness of the Sacraments, the fullness of the means to salvation. The Lutherans reduced the Sacraments to “two and a half,” and if we connect their effectiveness with apostolic succession, the question arises: do Lutherans have Sacraments at all? Further, if an Orthodox priest comes on Sunday and there is no one in the church, he will still serve. A Lutheran pastor in such a situation will close the door and go get coffee. Because it serves man for man's sake. This is a little strange - why not pray yourself, even if there is no one but you and God? The commandment to “love the Lord your God” precedes the commandment to love your neighbor (although it is equal to it).
But, speaking of the “advantages”, a Lutheran parish is characterized by community, the opportunity to gather for a meal after the service and communicate. Another plus is the pastor’s availability for communication. However, this is convenient and good if the parish is small: in a large one, the problem of “groupings” arises, and the pastor has more trouble. It is important to note that Lutherans strive to teach their parishioners not only the basics of faith, but also more complex dogmas (the consequences, however, are different). I am glad that now most Orthodox churches have refectories and Sunday schools, and they are also increasingly talking about the education of parishioners and no longer baptize without public conversations. This was not the case in the 1990s.
Father Alexander: Yes, in Protestantism, Christocentricity was imperceptibly replaced by anthropocentricity. They serve not God, but man. Therefore, the main emphasis is on social work and generally on serving society. It seems to me that this is where modern ideas about democracy were born. The board belongs to “society”, that is, to everyone, and therefore to no one. At the same time, there are always some puppeteers who control the overall process. Society seems to make some decisions, but does not see the process of their formation and execution. He is being prepared to make certain decisions, which may even be directed against society, but if their destructive essence is revealed, society can only blame itself, because the whole world voted. Very often we Orthodox Christians are told that we revere the earthly and heavenly hierarchy too much. Yes, all this is dear to us, since we believe in the Kingdom of Heaven, but we have never heard of the Heavenly Republic. We believe in Christ the King, not in a human democrat.
Svetlana Bulatova
Sources: magazine: No. 2 (February) 2021 / Orthodox magazine “Living Water”
Lutheranism
The Lutheran community (often called Protestantism) consists of peoples who profess the Christian faith as established in the West in the 16th century under the main influence of Martin Luther. Compared with the teaching of the Orthodox Church, Lutheranism is mistaken in the following points of its doctrine:
about Holy Scripture as the only source and the only rule of faith;
about the state of man after the fall and about his justification by faith, without good works;
about the Church as an invisible society of saints, which entailed the denial of hierarchy;
about the sacraments and
about the relationship between the earthly and heavenly Church.
In addition, they also have distinctive Lutheran features
moralizing and
worship.
1.
The main starting point of Protestant errors was that Protestants rejected all church authority in the matter of faith - the authority of Tradition, teachers of the Church, Councils31. Rejecting the significance of any tradition in matters of faith, Lutheranism recognized Holy Scripture as the only source and rule of faith. Reading and interpreting Holy Scripture in Lutheranism, in contrast to the Roman Catholic prohibition of reading the Bible for the laity, is allowed to everyone according to his understanding and personal views, without submitting to any outside external guidance or authority. Every Christian is directly illuminated and sanctified by the Holy Spirit, making him wise in understanding the truth of Christ and revealing this truth to him. The only guiding principle when explaining Holy Scripture should be the Holy Scripture itself: comparing some places with others, explaining unclear places with clear ones, etc.
2.
The primitive righteousness of man, according to the teachings of the Lutherans, consisted in the complete perfection of his nature. Sin has deeply damaged human nature, perverted it and corrupted it to its very depths, to its very foundations; through the fall, man lost not only the likeness of God (as with Catholics), but also the image of God. As someone who has lost his freedom, man himself cannot act morally, even if he wanted to. His salvation is therefore entirely accomplished by God, by the power of His grace. It is precisely as soon as a sinful person, having heard the Gospel sermon about salvation, admits his sinfulness and guilt before God, his complete powerlessness to fulfill the divine law and thereby be saved and firmly believes that he is reconciled with God through Jesus Christ, is immediately given to him for the sake of his faith, divine grace32. The grace given to a person imputes the merits of Christ to him, justifies him, or, more precisely, declares him righteous and holy, although, in fact, he does not become such; she also produces in him all his good deeds, as evidence of his faith, but without any participation on his part, for which he is positively incapable due to his complete powerlessness. Thus, according to Luther, a person deserves his salvation or is saved solely by faith, but not by works,33 because his faith is the only act of which he is independently capable, albeit thanks to grace (the Gospel preaching about salvation).
3.
According to Lutheran teaching, the Church is an invisible society of saints in which the Gospel is faithfully preached and the sacraments are correctly performed.
By the saints who make up the Church we must understand not the holy people who are in heaven, but the true believers on earth, justified and regenerated. There may be bad members in the Church, but they belong to it only in name, nominally, and not really - in reality, which is why they are not taken into account when defining the concept of the Church. Denying the visible Church, Lutheranism at the same time denies the hierarchy as a divinely established class of people to whom alone, both by the Lord's institution and by the power of grace received by them in the sacrament of the priesthood, have the right and duty to teach, officiate and govern. According to Lutheran teaching, all believers, by the power of the sacrament of baptism, are equally priests and from among themselves they elect special men as their representatives to perform spiritual duties, such as: preaching the Gospel, performing the sacraments, spiritual guidance to Christ. These clergy, appointed to serve the Church, do not constitute a special class, they are not priests in the proper sense, but only preachers as mentors (pastors) and in rank they are all essentially equal to each other, by divine right ( jire divino
) they have the same official powers and from other believers differ only in position (
Amt
) or official duties, and not in the rights and grace-filled gifts bestowed on them from above.
4.
According to the Lutherans, the effectiveness of the sacraments solely depends on the faith of the persons receiving the sacraments, so that a sacrament is a sacrament and has its power only during its acceptance and use with faith, and outside of use or in the case of acceptance without faith, it is not a sacrament and remains barren. The sacraments in themselves are not conductors of grace, but only signs for arousing and strengthening faith in the Redeemer - reminders that by His grace the human race has been saved. A person’s confidence in his salvation without external reminders can weaken, and it is to maintain and nurture it that the sacraments are given – these external signs. And to the extent that the sacrament, at the moment of its performance, awakens in the soul of the believer faith in the Redeemer and a mood in accordance with it, to that extent it has power and meaning for him.
Having established such a view of the sacraments, Lutherans reject most of them, namely: confirmation34, priesthood, marriage, and consecration of oil. Regarding the sacrament of repentance, Luther hesitated for some time and at first recognized it as a sacrament, finding that it, having as its goal the remission of sins through faith in Christ, arouses this faith, but then he rejected it too. Protestants claim that confession is completely impossible, because, in the words of the psalm, “who understands the Fall”; They recognize the confession of sins as secret and internal before God, and not before the priest. Lutherans consider the sacraments of baptism and the Eucharist to have all the signs of a sacrament, but they also modify these sacraments in accordance with their views. Baptism, according to their teaching, does not provide the believer in Christ with complete cleansing from all (original and personal) sins (as the Orthodox Church teaches), but only serves as a symbol or external sign of their forgiveness to him. Through baptism, only a person’s relationship to God changes: from a rejected person he becomes a son of God, having hope of eternal life, and a participant in the gifts of grace, which he receives not through the sacrament itself, but in an invisible way and outside of any external conditions: his nature is not at all changes, and sin still continues to reign in him.
The Lord's Supper, according to the teachings of the Lutherans, was established to confirm us in the faith, for the external confession of our faith and for the return of the benefits of Christ; through her and in her we receive remission of sins; the body and blood of Christ, spiritually received with true faith, feeds us into eternal life, and through this, through the Holy Spirit who dwells in Christ and in us, we are more and more united with His body. The meaning of the Eucharist as a sacrifice is denied by Lutherans. According to their teaching, bread and wine do not transform into the body and blood of Christ. But denying the reality of the transubstantiation of bread and wine into the body and blood of Christ, Lutherans, at the same time, teach that Jesus Christ is invisibly and mysteriously present in the sacrament of bread and wine, remains with His body here along with the bread, and the one who eats the bread and wine invisibly eats the body and blood of Christ is not only spiritual, but also carnal. How is this so, Lutherans usually respond to this with the following expressions that explain nothing: “In pane, cum pane, sub pane”
(in bread, with bread and under bread).
5.
Since a person is justified only by faith in the Redeemer, through which he enters into direct communication with Him, and if nothing is needed to justify a person except inner personal confidence in his salvation, then, of course, intercessions cannot have any meaning for him and the intercessions of the saints glorified in heaven and, after his death, the prayers for him of his surviving brethren. Therefore, Lutherans consider the veneration and invocation of saints, the veneration of their relics and images - icons35 and prayers for the dead36 - completely inappropriate.
6.
As for
moral teaching
, denying in general the importance of good deeds in salvation, Lutherans especially rebel against all external feats of piety: wanderings to holy places, fasting, ascetic feats of self-denial, celibacy. Protestants rejected them not only as useless, but as unnecessary and harmful, as if they replaced people’s internal moral mood and gave rise to vanity and hypocrisy. By rejecting the highest moral feats of self-restraint and self-denial and limiting all morality to general everyday obligations and requirements, Lutherans lead the moral life of Christians to one low moral level.
7.
Rejecting external expressions of piety in life, Protestants, at the same time, try, as much as possible, to simplify any appearance - ritualism in worship. Having rejected most of the church decorations, services and rituals, they left in their churches only the image of the crucifixion, some icons, retained singing and music during worship, bell ringing, some church processions, and instead of the ancient prayers and hymns they left behind, they composed their own new ones.
