Pedagogy, Mystagogy and Orthodoxy in the Modern Era: A Brief Hot Take

Note: This is adapted from an introduction I wrote to my practicum project, which is a Lenten teaching curriculum for Orthodox Christian adult laity in a “Sunday school” or devotional context.

In the present time, there is a need for more in-depth educational resources for adult lay learners to deepen their understanding of Orthodox Christian faith and praxis. I say this not as an alarmist. I am not concerned about “encroachment” from ecumenical dialogue, nor am I worried about congregations being “led astray” by priests who in pursuing the creative spirit of Orthodoxy sometimes forgo the “letter of the law” that an overly rigid interpretation of the canons demands.

I notice this need rather as a convert to the Orthodox Church who often feels that our pedagogy is lacking in two areas. First, there is a lack of interest or familiarity with the practical theology of our tradition. As a convert, I was invested in understanding what makes Orthodoxy unique, how it coheres as an entire thought system and way of life, and how it can offer unique contributions to the entire Body of Christ. I felt compelled to understand my newfound faith, and the ways it could be life-giving. I want other people to be able to experience this joy I have found, and to be able to apply the riches of our tradition to their own lives.  I try to make my writings and work accessible, but I believe that laity are capable and in need of a deeper understanding of these currents of our faith.

 Second, I feel that there is often a lack of willingness in Orthodox pedagogy to engage with modernity. There is some understandable cause for skittishness. As Orthodox Christians, we place a high value on Holy Tradition, and the preserving of the good things that have been handed down to us from the undivided Church and from our later Eastern Christian heritage. In the midst of certain modern Christian distortions of a vibrant Christian faith (prosperity gospel teachings, fundamentalism, white supremacist “Christian” movements of all stripes), there is certainly value in holding on to what is good. But good teachings can only serve God’s good purposes if they are able to meet the challenges modernity brings. And no set of ideas can meet a challenge it is not made to face. We are told to trust that our faith and tradition is able to stand the test of time. It is my hope that Orthodox teaching in the present can be made to engage creatively with modernity, in hopes that the wisdom of God’s saints will be able to offer enlightenment and perspective on the matter. This includes engaging ecumenically with non-Orthodox theologies and resources, and at times applying what is useful within them to the already rich system of Orthodoxy. In all things, an attempt should be made to take an irenic tone that is “seasoned with salt,” while also making no peace with the systems of sin and death (both individual and collective) which pervade human society.