1 Corinthians 4:9-16

“We are fools for Christ’s sake. … Therefore, I urge you: imitate me.”

Glory to Jesus Christ! Glory forever!

In the name of the Father, and of the Son, and of the Holy Spirit. Amen.

What, after all, is Apollos? And what is Paul? Only servants, through whom you came to believe… . So then, no more boasting about human leaders! … This, then, is how you ought to regard us: as servants of Christ and as those entrusted with the mysteries God has revealed. Now it is required that those who have been given a trust must prove faithful. … But it seems to me that God has put us apostles on display at the end of the procession, like those condemned to die in the arena. We have been made a spectacle to the whole universe, to angels as well as to human beings. [I am a] fool for Christ, … [t]herefore, imitate me” (1 Cor 3:5, 21; 4:1-2, 9, 16).

            Earlier this week, brethren, I had begun work on today’s sermon. I thought I would really get ahead of my weekend workload. I would get my preparations for catechesis checked off, sermon checked off, and I wouldn’t need to worry about putting the finishing touches on anything come Thursday, Friday, Saturday. But then—then!—Fr.  David sent out the 2023 Orthodox Convert Survey Summary and it filled my mind with many “ideas.” And… I ended up completely re-working my sermon. Oh well, here’s to good intentions!

            Did any of you get a chance to look at the survey? Yes? No? It is a wealth of information; the data was collected from well beyond the geographical confines of our Archdiocese. There were poll participants surveyed from across the nation, as well as from multiple jurisdictions: OCA, GOA, the Antiochian Archdiocese, ROCOR, and others. There were many statistics that caught my eye and made me think. I was particularly interested in some of the broader denominational distinctives—authenticity, continuity, a depth of sacramental experience, spiritual discipline, etc.—as well as the more specific “parish distinctives” that attracted recent converts; “recent” meaning approximately 2019-the current year. Many of these distinctives were commonsensical, presumed even: (1) friendly, welcoming, hospitable people; (2) a mixed age-demographic, with a pronounced younger demographic (what do they say: “ a silent church is a dead church.” My, what a lively church we have!), and thirdly, a knowledgeable, theologically literate, exemplary, and dedicated priest. All of these distinctives are commendable. They are the sort of distinctives that every parish should aspire to, that is, inasmuch as they reflect Christ. Hospitable people, young and old people; intelligent, disciplined, dedicated people all embody the gospel of Christ.

            It is interesting, though, that in addition to these parish distinctives which influenced converts’ decisions to, well, convert, there was—often—another pronounced factor, that of the “online influencer.” Indeed, far gone are the days when a person needs to go to an Orthodox parish, or be approached on the street, in the supermarket, in the doctor’s office, at a sporting event, or any manner of extracurricular, by a flesh-and-blood Orthodox believer, to encounter Orthodoxy. Type “Eastern Orthodoxy” into your web browser of choice; buckle up; and hold on tight. It’s gonna’ get wild. A variety (or I should “varieties” of Orthodoxy can be found on YouTube); a flavor of Orthodoxy can be found on Facebook and Instagram. A variety of Orthodoxy can be found on Discord. A flavor of Orthodoxy can be found on Reddit. I have never personally tried this flavor, but I can only imagine it is not as pleasant as Moose Tracks.

            There is Orthodoxy online, as well as online Orthodoxy, and there are men and women, priests and laity who act as the standard-bearers of said iterations. Most of us are familiar, I am sure, with the Ancient Faith personalities. Many of us, I am sure, are familiar with Abbot Tryphon, Fr. Josian Trenham, Fr. Peter Heers, Fr. Andrew Damick, Fr. Stephen Freeman; even Orthodox affiliates and sympathizers, the likes of Jordan Peterson, who while not confessing Orthodoxy, has become associated with, even indicative of the Orthodox worldview. The internet is a strange place. We read these folks’ blogs, we are edified and instructed by their content; and hopefully, we are encouraged in the faith. These men are in the “online Orthodox limelight.” They hold sway; they hold influence, hence, their association with the category, “online influencer.” They are our Orthodox celebrities! “Fr. Damick said this, how interesting, how insightful!” “Well, Fr. Josiah takes the position that…” “You know, Fr. Peter warns very strongly against… .”

            Brethren, I have personally, gratefully, spiritually benefited from the work of many online, Orthodox influencers. Thank God for their faithful work. At the same time, we must heed the words of the Apostle in today’s Epistle Reading:

This, then, is how you ought to regard us: as servants of Christ. … For it seems to me that God has put us apostles on display… . We have been made a spectacle to the whole universe, to angels as well as to human beings. We are fools for Christ… . We are weak… . [We] are dis-honored… . To this very hour we go hungry and thirsty, we are in rags, we are brutally treated, we are homeless. We work hard with our own hands. When we are cursed, we bless; when we are persecuted, we endure it; when we are slandered, we answer kindly. We have become the scum of the earth, the garbage of the world—right up to this [very] moment” (1 Cor 4:1, 9-13).

“This then is how you ought to regard us: as servants of Christ. … We are fools for Christ’s sake.”

It is a fallen, human instinct, brethren, to idolize, to celebrate; that is, to organize the “cult of personality.” We need leaders, yes. “All we like sheep have gone astray” (Isa 53:6). We need shepherds, yes. We need icons of Christ, yes. But we do not need idols, and we do not need celebrities. In idolizing any man, any woman, we do ourselves great spiritual harm, and we do them a great disservice, by making them the object of our unchecked affection, even latreia, “worship.”

            In the Convert Survey Summary, brethren, there is a compilation of quotes, following the various cited online influencers. It is an insightful list. One quote, in particular, and I will not mention who the influencer referred to is—you can research or discover that on your own—reads as follows:

“[So and so influencer] introduced me to Orthodoxy… [I] saw an interview on their [YouTube] channel… . I thought he was very handsome and intelligent.”

“Handsome and intelligent.” If this is the criteria for spiritual leadership, which may exist, if only subconsciously, in the minds of Orthodox seekers, even Orthodox faithful, what chance do many of our Orthodox pastors and teachers and leaders have of influencing their flocks? I believe Todd has on at least one occasion called me “cute,” so maybe there is hope.

            I joke, brethren, but in addressing the pervasive tendency of Orthodox inquirers, catechumens, and faithful, it must be said in all seriousness: Orthodoxy, while having a place online—the internet is a thing, a tool for our good use, a tool for evangelism and education and mutual edification, to be sure—[but Orthodoxy] has always and must always exist in the real, in balance to, if not in significantly greater proportion to, the virtual; Orthodoxy thrives, lives and breathes, in the parish setting, where real people can hug one another, where real people can cry with one another, prostrate before one another; pray together, sing together, laugh and play together.

An online Orthodox influencer, no matter how influential (or handsome*), cannot stand beside you, in front of the icon of our Lord crucified, and hear your confession, and with his hand outstretched, absolve your sins in the name of Jesus Christ. An online influencer, no matter how smart, how theologically astute, cannot extend to you the chalice and the holy and precious body of our Lord, God, and Savior Jesus Christ. An online influencer, no matter how caring or empathetic, will not be the one to come to your bedside and offer an Akathist to the holy Mother of God for your recovery from illness.

I thank God for online Orthodox influencers, brethren. I do, sincerely. Because I too have been influenced by them. I have been well-formed in the faith by their words of instruction and caution. I have been led by them further down the path of salvation. I thank God that online influencers have introduced many recent converts to the faith of the one, holy, catholic, and apostolic Church. But please, brethren, as in all things, proceed with caution and with much prayer. Have patience. Have discernment. Be charitable to those most near to you who serve as your fathers in the Lord.

Fr. David, Fr. Ignatius; they are not Fr. Damick, or Fr. Josiah, or Fr. Barnabas, or Fr. Freeman, or Abbot Tryphon, but they are your fathers in the Lord.

“For though you might have ten thousand instructors in Christ, you do not have many fathers, for in Christ Jesus I became your father through the gospel” (1 Cor 4:15).

Pray for your fathers; care for them. Listen to them; imitate them.

Through the prayers of our holy fathers, O Lord, Jesus Christ, our God, have mercy on us and save us. Amen.      

Glory to Jesus Christ! Glory forever!