Whether or not Christianity is inherently leftist has been a popular question recently. First, a new wave of articles on Vitalism (my critique thereof can be found here) appeared on Substack, then, after it subsided, the “He Gets Me” Super Bowl ads brought the question back. From what I have gathered, the two main positions being represented in regard to Christianity’s political leanings are, a) Christianity is inherently leftist, and liberalism is, more or less, a secularized Christianity, and b) Christianity’s true essence is to be found in the Crusaders.
Christos Yannaras’ Heidegger and the Areopagite might be helpful too. It’s shorter than the rest, and gets into the knowledge of God in light of Heidegger and Nietzsche
You always ask questions that open up multiple, very complicated, topics at once lol. It might be better for me to recommend some books that can satisfy the depth of your questions.
Staying at the base level, Orthodoxy is the opposite of magic. Magic operates on necessity, and involves the magi guaranteeing a result via some rite. Orthodoxy is about a dialogue between God and Man, and the grace by God in the sacraments/mysteries, and prayer, are God’s free gift to man. We, in turn, freely give gifts to God through the sacrifice of our will, talents, praise, and thanksgiving.
We are not opposed to miracles, angels, rites, or anything else. We are opposed to the mechanical nature of magic, and insist on a dialogical relationship of mutual gift giving. At the heart of it, we believe in a personal God, which magical traditions deny.
The appeal of Christianity as political and ethical framework is precisely because many scriptural passages (Gospels, Genesis, Exodus) can be easily reduced into moral 'to-do lists' requiring minimal self-reflection. Of course, too much focus on contingent circumstances distracts souls from divine work. For this reason, I prefer Christian teachings that focus on Theurgy, and I appreciate Christian symbolism when it comes from Rudolf Steiner or Louis Claude the Saint Martin. I must ask you, what do you think of Martinism? Or perhaps, shall we go further back to Saint Cyprian of Antioch? I feel that your placing emphasis on Regeneration, Reintegration (into the Divine), and restoration all sound similar to Theurgy.
Honestly, I can appreciate christianity through the framework of 'magical practice' and initiation. Again, the issue rests in excessive focus on politics and social concerns in today's age. Maybe if people spent more time conversing with Angels instead of people, we would be getting somewhere. Thanks to this wonderful article, I find myself saying, in parody of Sartre, "Hell is just other Christians".
Christos Yannaras’ Heidegger and the Areopagite might be helpful too. It’s shorter than the rest, and gets into the knowledge of God in light of Heidegger and Nietzsche
Since you are looking pretty deep, I would recommend these works (which can answer things more deeply than I can):
Saint Gregory Palamas’ In Defense of Those Who Devoutly Practice a Life of Stillness
(This is the classic work on hesychasm)
Father Nikolaos Loudovikos’ A Eucharistic Ontology
(This covers the dialogical relationship)
Father Alexander Schmemann’s For The Life of the World
(The main difference between sacraments and magic)
You always ask questions that open up multiple, very complicated, topics at once lol. It might be better for me to recommend some books that can satisfy the depth of your questions.
Staying at the base level, Orthodoxy is the opposite of magic. Magic operates on necessity, and involves the magi guaranteeing a result via some rite. Orthodoxy is about a dialogue between God and Man, and the grace by God in the sacraments/mysteries, and prayer, are God’s free gift to man. We, in turn, freely give gifts to God through the sacrifice of our will, talents, praise, and thanksgiving.
We are not opposed to miracles, angels, rites, or anything else. We are opposed to the mechanical nature of magic, and insist on a dialogical relationship of mutual gift giving. At the heart of it, we believe in a personal God, which magical traditions deny.
Ultramontanism, Sergianism, and Scofield Bible derived BS have been disasters to Christendom.
The appeal of Christianity as political and ethical framework is precisely because many scriptural passages (Gospels, Genesis, Exodus) can be easily reduced into moral 'to-do lists' requiring minimal self-reflection. Of course, too much focus on contingent circumstances distracts souls from divine work. For this reason, I prefer Christian teachings that focus on Theurgy, and I appreciate Christian symbolism when it comes from Rudolf Steiner or Louis Claude the Saint Martin. I must ask you, what do you think of Martinism? Or perhaps, shall we go further back to Saint Cyprian of Antioch? I feel that your placing emphasis on Regeneration, Reintegration (into the Divine), and restoration all sound similar to Theurgy.
Honestly, I can appreciate christianity through the framework of 'magical practice' and initiation. Again, the issue rests in excessive focus on politics and social concerns in today's age. Maybe if people spent more time conversing with Angels instead of people, we would be getting somewhere. Thanks to this wonderful article, I find myself saying, in parody of Sartre, "Hell is just other Christians".