Religions of NAME

Orthodoxy

Orthodox Priest

Orthodox Christianity in Northern Africa and the Middle East has survived for centuries with the doggedness of a wildflower pushing up through well-traveled asphalt. Islam continues to grind away at tiny populations of cultural Christians tucked away in some of the most difficult and unexpected locations. Although many groups have dwindled because of persecution by the majority religion, Orthodox Christians still account for nearly 12 percent of the population. In NAME there are in excess of fifty million adherents of the Orthodox faith.

Because Orthodox Christianity predates Islam by several centuries, groups can still be found in what would seem to be some of the most unlikely places. Algeria, Bahrain, Djibouti, Egypt, Iraq, Jordan, Lebanon, the West Bank, Syria, Israel, Ethiopia, and Eritrea all have significant populations.

There are numerous groups, each with its own leader whose claim to leadership stretches back to the apostles. However, Orthodoxy can be divided broadly into two groups: The better-known Eastern Orthodox Church (which includes both Greek and Russian Orthodox as well as most Eastern European Orthodox groups), and the six Oriental Orthodox Churches (never mind that "Oriental" means "Eastern"—these groups are distinct.) These churches are, from largest to smallest, Ethiopian, Egyptian Coptic, Eritrean, Armenian, Syrian, and Indian Malankara.

The Oriental Church divided from the western church (which now includes the Eastern Orthodox, Roman Catholic, and the myriad Protestant denominations which were splintered from the Catholic church) over the definition of the dual nature of Christ as agreed upon at the Council of Chalcedon. For that reason Oriental churches are often called both non-Chalcedonian or monophysite (single-nature). The term "monophysite" was probably more useful as an insult to be hurled by Western church leaders than as an accurate technical term. These days, church leaders on both sides feel like the issue has little relevance and the differences are actually quite small. Indeed, several groups have published and agreed upon reconciliation documents. Issues about who is really the head of the Universal Christian Church still keep the pot boiling, however.

In the Northern Africa and the Middle East region, Oriental churches are by far the largest. The Ethiopian Orthodox Church, for instance, is one of the largest Christian churches in the world. Indeed, the Ethiopian Orthodox population is larger than all but three countries in the region.

Awakening a Sleeping Giant

The image of asphalt covering fertile ground could be used to describe the spiritual vitality of Orthodox churches in Northern Africa and the Middle East. There is much to be admired about these ancient groups. They have struggled to maintain their spiritual integrity and identity against overwhelming odds: through Christian Crusade and Islamic jihad, through western colonization and the lure of emigration. Western evangelicals could learn much from the depth and beauty of worship preserved in these ancient traditions. Nevertheless, just as the Lord had corrections for these same churches in the first part of Revelation, so today He would likely point out that they have left their first love, that tradition and the church itself have taken His place in the lives of many of the members. For the most part, there is little to fault the doctrine of these churches. It is fertile soil for growth, for expansion, for life. Unfortunately, though, years of living under siege have killed any outward growth. Many Orthodox in NAME would say that hell is indeed the best place for the Muslims who have made their lives difficult. Many Orthodox have taken a step away from the Lord personally, allowing clergy and liturgy to fill their lives instead of a vital relationship with Christ.

What would it take to awaken this sleeping giant living in the midst of Islam? Very little, it turns out. Most Orthodox people in the region are spiritual people. They spend much of their lives seeking to be right with God. They would agree that the Bible is true, that it is God’s word. Many—for a number of reasons—have no knowledge of the truths of Scripture, however. Literacy is low in the region. Most of the NAME people groups are "oral" cultures, meaning they prefer to receive their information by oral means rather than through reading a book or newspaper. Islam sometimes limits access to Bibles. The difficulties of surviving as oppressed, second-class citizens keep temporal matters in the forefront.

An approach to cultural Christians anywhere begins with prayer. Movements of vital spiritual awakening have broken out in Ethiopia and among Copts in Egypt. God can and does accomplish things that we can't imagine. Second to prayer is access to the Word of God.

For spiritual awakening to be sustained, new believers need discipleship and nurture through spiritual families: groups of local believers who can help them grow to spiritual maturity. While it depends on the situation, expansion of these groups is often more rapid when they are not immediately viewed as being in competition to the established church. Indeed, they need not be. In areas where clergy were the primary initiators, spiritual families have often spread throughout the church membership and were seen as a benefit to the established church. Newly awakened believers prove to be more faithful, better givers.

It must be admitted that spiritual awakening is ultimately seen as a threat almost without exception. Persecution often begins as a result of jealousy, competition, and fear of change. After all, Orthodox people have clung to their faith for centuries, not allowing Islam or humanism to eat away at their traditions.

As Scripture permeates a movement, other difficulties such as believers' baptism emerge. Orthodox tradition, although it practices adult baptism for those entering from outside, still clings to a tradition of infant baptism. Adult baptism (or re-baptism from their point of view) for new believers is seen as an attack on the legitimacy of one of their integral sacraments.

Probably the greatest threat to real growth among Orthodox groups living in the shadow of Islam has been alluded to earlier. New believers find it hard to bring the gospel to Muslims who have made their lives miserable. Even in areas like Ethiopia and Eritrea where Orthodox outnumber Muslims, racial prejudice and inter-ethnic conflict, tend to keep the gospel very close to home

So, we get back to prayer. Only the Holy Spirit can prompt new believers to take the Gospel beyond their Jerusalem and Judea to the hated "Samaritans" surrounding them.

Prayer for Orthodox

  • Pray for the Holy Spirit to move in the lives of Orthodox adherents, to help them push through the crust of tradition, persecution, to flourish in Christ.
  • Pray for access to the Word of God through people group-specific radio broadcasts, cassette and MegaVoice distribution, through satellite television broadcasts, and through Bible distribution where literacy and access make it possible.
  • Pray that new believers will gather together to form house groups (spiritual families) for mutual support, for discipleship, for accountability, and for growth.
  • Pray that new believers will constantly push at the boundaries of their world to bring the gospel to those around them. Not only to their families and friends, but also to those who have traditionally been their enemies.
  • Pray for the leaders of the Orthodox groups. Many of the patriarchs, popes, archbishops, and bishops are reformers. Some have strong personal relationships with Jesus Christ. Ask God to give them boldness to open the door to biblical Christianity.
  • Pray for clergy who have come to faith in Christ to bring the gospel to their flocks. Often they see it as more effective to reach the church leaders rather than teach their congregants, with the practical result that the gospel never trickles down to the laity.
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