3rd part of the religious text: “Holy Tradition: The Source of the Orthodox Faith”
a) The Bible and the Church. The Christian Church is a Scriptural Church: Orthodoxy believes this just as firmly, if not more firmly than Protestantism. The Bible is the supreme expression of God’s revelation to man, and Christians must always be ‘People of the Book.’ But if Christians are People of the Book, the Bible is the Book of the People; it must not be regarded as something set up over the Church, but as something that lives and is understood within the Church (that is why one should not separate Scripture and Tradition).
It is from the Church that the Bible ultimately derives its authority, for it was the Church which originally decided which books form a part of Holy Scripture; and it is the Church alone which can interpret Holy Scripture with authority. There are many sayings in the Bible which by themselves are far from clear, and the individual reader, however sincere, is in danger of error if he trusts his own personal interpretation.
“Do you understand what you are reading?” Philip asked the Ethiopian eunuch; and the eunuch replied: “How can I, unless someone guides me?” (Acts 8:30). Orthodox, when they read the Scripture, accept the guidance of the Church. When received into the Orthodox Church, a convert promises: ‘I will accept and understand Holy Scripture in accordance with the interpretation which was and is held by the Holy Orthodox Catholic Church of the East, our Mother’ (On Bible and Church, see especially Dositheus, Confession, Decree 2).
b) The Text of the Bible: Biblical Criticism. The Orthodox Church has the same New Testament as the rest of Christendom. As its authoritative text for the Old Testament, it uses the ancient Greek translation known as the Septuagint.
When this differs from the original Hebrew (which happens quite often), Orthodox believe that the changes in the Septuagint were made under the inspiration of the Holy Spirit, and are to be accepted as part of God’s continuing revelation.
The best known instance is Isaiah 6:14 — where the Hebrew says ‘A young woman shall conceive and bear a son,’ which the Septuagint translates ‘A virgin shall conceive,’ etc. The New Testament follows the Septuagint text (Matthew 1:23).
The Hebrew version of the Old Testament contains thirty-nine books. The Septuagint contains in addition ten further books, not present in the Hebrew, which are known in the Orthodox Church as the ‘Deutero-Canonical Books’ (3 Esdras; Tobit; Judith; 1, 2, and 3 Maccabees; Wisdom of Solomon; Ecclesiasticus; Baruch; Letter of Jeremias. In the west these books are often called the ‘Apocrypha’).
These were declared by the Councils of Jassy (1642) and Jerusalem (1672) to be ‘genuine parts of Scripture;’ most Orthodox scholars at the present day, however, following the opinion of Athanasius and Jerome, consider that the Deutero-Canonical Books, although part of the Bible, stand on a lower footing than the rest of the Old Testament.
Christianity, if true, has nothing to fear from honest inquiry. Orthodoxy, while regarding the Church as the authoritative interpreter of Scripture, does not forbid the critical and historical study of the Bible, although hitherto Orthodox scholars have not been prominent in this field.
c) The Bible in worship. It is sometimes thought that Orthodox attach less importance than western Christians to the Bible. Yet in fact Holy Scripture is read constantly at Orthodox services: during the course of Matins and Vespers the entire Psalter is recited each week, and in Lent twice a week (Such is the rule laid down by the service books.
In practice, in ordinary parish churches Matins and Vespers are not recited daily, but only at weekends and on feasts; and even then, unfortunately, the portions appointed from the Psalter are often abbreviated or (worse still) omitted entirely). Old Testament lessons (usually three in number) occur at Vespers on the eves of many feasts; the reading of the Gospel forms the climax of Matins on Sundays and feasts; at the Liturgy a special Epistle and Gospel are assigned for each day of the year, so that the whole New Testament (except the Revelation of Saint John) is read at the Eucharist.
The Nunc Dimittis is used at Vespers; Old Testament canticles, with the Magnifcat and Benedictus, are sung at Matins; the Lord’s Prayer is read at every service. Besides these specific extracts from Scripture, the whole text of each service is shot through with Biblical language, and it has been calculated that the Liturgy contains 98 quotations from the Old Testament and 114 from the New (P. Evdokimov, L’Orthodoxie, p. 241, note 96).
Orthodoxy regards the Bible as a verbal icon of Christ, the Seventh Council laying down that the Holy Icons and the Book of the Gospels should be venerated in the same way. In every church the Gospel Book has a place of honour on the altar; it is carried in procession at the Liturgy and at Matins on Sundays and feasts; the faithful kiss it and prostrate themselves before it. Such is the respect shown in the Orthodox Church for the Word of God.