James J. Stamoolis
Contrasting Georgian and Russian Baptist Experience From a missiological standpoint, there is much to admire in the “reformation” of the Evangelical Christian Baptists (ECBs) of Georgia. Bishop Malkhaz Songulashvili writes about “the context for radical changes in the life of the ECB community” in the fifth chapter of his well-researched and extensively documented book. Working through it, one sees hints of the direction he will lead his church. His early admiration for Georgian culture and his focus on the apostle to Georgia, St. Nino, prefigures the methodology Songulashvili employs. The fact that the “enlightener” of the Georgian people was a woman provides him with ample justification for ordaining women into all ranks of the clergy.
Depending on one’s experience, the current practice of the ECB may seem strange and not characteristically Baptist. The subtitle of the book is “The History and Transformation of a Free Church Tradition.” The transformation includes the introduction of icons, clerical garments and vestments, prayer candles, and ordained women. Songulashvili admits that the leaders of the former Soviet Baptist churches, with the exception of the Baltic states, have condemned Georgian Baptists for apostasy (310). He points out that “the word ‘liturgy’ was banned among the Baptists of Russian and German orientation ...because it was thought to be too closely associated with the ‘dead ritual’ of the Orthodox Church” (296). Songulashvili takes pains to point out the role of the Georgian Orthodox Church as the preserver of Georgian culture. For this he is thankful and cites earlier Georgian Baptist pioneer and martyr, Ilia Kandelaki, who blamed Russian imperial policy and not the Orthodox Church for the atrophied faith of the Georgian people (110 and Appendix 7). Songulashvili claims the Georgian Orthodox Church did not persecute the Baptists, which was different from the experience of the “parent” body of Russian Baptists who were vilified by the Russian Orthodox Church.
The Range of Baptist Beliefs
Setting aside the question of reaction against Orthodoxy by his co-religionists in the former Soviet Union, what do we make of the charges of apostasy? Is the ECB really a Baptist Church? To answer that we must first consider what is the definition of a Baptist Church? While considerable variation exists among Baptists, core beliefs include: 1) proclamation of the gospel of Jesus Christ, 2) adult baptism of believers, preferably by immersion, 3) freedom from state control via separation of church and state, 4) the priesthood of all believers, and 5) liberty of conscience under the guidance of the Holy Spirit.
Interestingly, while most Evangelicals would add justification by faith alone through the completed work of Christ, one searches in vain for such a statement on the Baptist World Alliance or the European Baptist Federation websites. This is not to impugn these worthy organizations, but only to point out that Georgia’s ECB doctrine is not in conflict with these umbrella Baptist organizations. In fact, considerable variation in doctrine exists among Baptist bodies and many varied viewpoints are held on key doctrines. To these core beliefs some Baptist bodies would add specific statements on behavior, more precise theological statements, and some, like Georgia’s ECB, detailed statements of social responsibility (Appendix 15).
Soviet Enculturation…
In a prefiguring of his defense of his church’s adoption of clerical dress, Songulashvili criticizes the dress of Baptist leaders in old photographs that is identical to that adopted by Soviet leaders (298). Given the prevailing styles of dress, it only makes sense that Baptist leaders would have worn the same. In a similar manner Songulashvili comments on the lack of adornment in churches, complaining that only Bible verses appeared on the walls, similar to the Communist slogans painted on Communist meeting rooms. Likewise, he sees church meetings mimicking Communist Party Congress arrangements of leaders seated at a table on a raised platform, but with no altar or communion table (299).
…Versus Georgian Enculturation
From a missiological stance, it is appropriate to adopt elements of the culture that are not hostile or in contradiction to the gospel. The caveat would be to avoid confusion with the meaning of the elements adopted. While adopting elements of Georgian Orthodox worship creates a familiar atmosphere for those acquainted with Orthodox services, it raises the question of the meaning of the symbols in the ECB Church. If the meaning is the same, why not just join the Orthodox Church?
The Word, Icons, and Vestments
Songulashvili criticizes earlier forms of ECB worship as having insufficient emphasis upon the Bible. His move to place the Bible at the center of worship corresponds closely with the focus on Scripture and Scriptural allusions in the Orthodox Divine Liturgy. Scholarly studies have been done to demonstrate the amount of Scripture in the liturgy. One such study by Demetrios Constantelos clearly documents that more than 25 percent of Orthodox liturgies are direct biblical quotations, with biblical allusions moving that percentage even higher (“The Holy Scriptures in Greek Orthodox Worship,” Greek Orthodox Theological Review, 1966). So for a Baptist who claims to honor the centrality of the Bible, it is a short move to adopt a liturgy that is in essence biblical.
With regard to icons, the real question is not their use as visual aids to the worshipper, but whether icons are worshipped, rather than venerated, and whether or not saints depicted on them are addressed in prayer. Well-chosen religious art may assist the faithful in experiencing God by lifting worshippers above their limited horizons. As I type these lines, I am gazing upon Rembrandt’s “Return of the Prodigal” which hangs in my office, reminding me of God’s grace and mercy. This same painting adorns a wall in the church I attend. Likewise on my wall are several icons, some of Christ, some of the saints. One of my favorites is of Sts. Cyril and Methodius who brought the Word of God to the Slavs. I do not worship or pray to the saints, but I do recall their devotion to Christ which I seek to emulate. Georgian Baptist use of icons is representative of the Emerging Church Movement in the West as many congregations, cognizant of the need of humans for the ascetic, use icons to inspire the congregation.
As to clerical dress, I served as associate pastor for eight years in a Baptist Church in which the ministers wore robes every Sunday. I still use that same robe when I perform weddings if the couple prefers me to dress formally. Many of my Baptist pastor friends wear clerical collars on occasion. The use of special garments is to suit the occasion.
Orthodox and Evangelical Theology
Having edited a book comparing Orthodox and Evangelical theology (Three Views on Eastern Orthodoxy and Evangelicalism), I know differences exist. I am also aware that, as Songulashvili points out, citing 19th century Russian Orthodox theologian Khomiakov, methodological differences also exist between Western Christianity and the Orthodox East (200). The concept of theosis, so central to Orthodoxy, can be compared to the Protestant doctrine of sanctification. So on many basics of the faith, Orthodox and Evangelicals are in substantial agreement. The differences come as Evangelicals perceive Orthodox to be worshiping icons and praying to saints. It is sound theology to call Mary Theotokos (God bearer). Songulashvili cites Baptist theologian Timothy George who accepts the title and is quoted as saying it is “necessary as an expression of faithfulness to Jesus Christ, the Holy Scriptures, the apostolic tradition and the heritage of the Reformation” (261). The real question is not the title but what role Mary plays in the drama of redemption. Is salvation through faith in Christ alone? Songulashvili writes that “The Georgian ECB has admitted that Mary deserves a more prominent role in the salvific mission of God” (261). Appendix 8 records the dialogue between Georgian Orthodox and Georgian Baptists that occurred in 1979-80. The consensus document speaks of the inner being of Mary as entirely holy and divine. If this is what Georgian Baptists as well as Georgian Orthodox believe, it would seem to contradict the clear teaching of Scripture on the sinfulness of all humankind except for the God-Man Jesus the Christ.
On the issue of the ordination of women, it should be noted that Baptists in the West are not of one mind. For example, Southern Baptists do not, while American Baptists do, ordain women. Songulashvili grounds Georgian Baptist support for the practice in the special relationship of Georgia to the Theotokos, to St. Nino, the first apostle to the Georgians, and to the early church’s recognition of women’s ministry, thereby challenging the stance of the Georgian Orthodox Church.
Use of the Vernacular in Scripture and Worship One of the characteristics of Orthodox Churches is their strong connection to the culture of the people. As I have pointed out in my writing on Orthodox mission, the use of the vernacular language in worship and the translation of the Bible into the common tongue were the foundation stones of successful mission work. The ECB has created a liturgy in modern Georgian, in contrast to the Georgian Orthodox Church’s use of archaic ancient Georgian. (See Appendix 14 for the Georgian Baptist rationale and Appendix 17 for a sample ECB liturgy.) In keeping with the best of Eastern Orthodox missiology the ECB uses a modern Georgian translation of the Bible to communicate deeply the people’s heart language.
The Danger of Religious Nationalism
The danger seen in all folk churches, Protestant and Orthodox, is the creation of the impression that one is a member of the church by being a member of the nation. The danger in such national faith is that it obscures the necessity for each person to actualize faith. Furthermore, the close identification of the church to the nation often robs the church of its prophetic role to challenge culture. To Songulashvili’s credit, he has spoken out against Islamophobia, xenophobia, and homophobia, but this stance is rare when culture and church are closely united.
In Closing
In closing, Songulashvili’s book has left me with questions. In addition to the ascetic imagery and liturgical celebration, how does the ECB present the necessity for repentance and conversion in its Georgian cultural context? I would like to learn more about the challenges that Songulashvili and his fellow clergy face in presenting the gospel of Christ to unbelievers. In Georgian Baptists’ bold experiment, I would like to know how the ECB measures its effectiveness. Songulashvili claims to be leading an insiders’ movement and points to the “illustrious representatives of wider society” attending services in the ECB cathedral (333). Beyond ceremonial appearances, in true Baptist fashion, one must ask if there is evidence of conversion and commitment to Christ.
James J. Stamoolis, author of Eastern Orthodox Mission Theology Today (Orbis), is an educational and missions consultant. He formerly served as dean of the Wheaton College Graduate School and senior vice-president for academic affairs at Trinity International University.