Tradition or truth?

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In our time, we are witnessing a transformation in many of our congregations. Elements of doctrine and practice that were considered unassailable until recently are being questioned. Some wish to cling to what has proven its worth, just as it has been handed down. Others argue that we should be guided by truth, rather than by traditions from another time and another country. In some congregations, this leads to open conflict; in others, this struggle gradually decides in favor of the side that most vigorously defends its position and can "bring it to the people." Therefore, the question truly arises: To whom do we give preference? Tradition or truth? And is the latter even conceivable without the former?

The foundations of truth

A look at the Bible clearly shows us that for us Christians, truth is paramount and tradition can only play a secondary role. In his first letter to Timothy (cf. 1 Tim 3:15), Paul makes it unequivocally clear that the church of the living God is "the pillar and foundation of the truth." We still vividly recall Jesus' conversation with the Pharisees about the traditions of the ancients (cf. Mt 15:1-20). Here, Jesus defends his disciples, whom the scribes have accused of violating these traditions. He seriously rebukes them, showing them how they are breaking God's commandments by clinging so tightly to human traditions. He makes it clear that while these traditions are not inherently wrong, they must nevertheless be subordinate to God's Word. Against this biblical backdrop, the answer to our question seems to favor truth and thus reject tradition. However, this view falls short! Because this leaves another, very important question unanswered: Is everything we describe as "traditions from Russia," for example, actually human tradition or do they contain divine truths?

 

How do we decide what is truth?

It is only commendable that we feel committed to the truth; how easily one can go astray! Therefore, it is good and right to focus exclusively on the truth and not allow ourselves to be distracted by any human influences. We also know that we find the truth in the Bible. Nevertheless, we soon realize in our discipleship that many Christians are not at all in agreement about the truth, even though they all appeal to the Bible and also, to a greater or lesser extent, to the Holy Spirit.

So how can we decide what is actually true? Which proofs are valid, and which are not? By what standards can a proof be considered objective? After all, we are searching for objective proofs! And in fact, everyone is searching for them, yet they can't agree. Can there be multiple truths?

Let's take a step back and ask ourselves a more fundamental question: Truth—what is it, anyway? What kind of category are we talking about? Is it primarily information? Or does it also encompass works or even lifestyle? Or can it only be grasped through feelings? Those of us who read the Bible surely already have the answer. Jesus himself says in John 14:6: “I am the way, and the truth, and the life.” Paul writes to the Colossians in Colossians 1:19 about Christ: “For it pleased [God] to have all his fullness dwell in him.” In this sense, truth is neither information nor a feeling, but the person of Jesus Christ himself. Therefore, it is not we who decide what truth is—in Christ, that has already been decided! The only thing we can and must do is recognize the truth.

Learning God's ways

This seemingly trivial realization has consequences for our search for truth that are often underestimated! First of all, we must recognize that Christ, the truth, is infinite. This also means, however, that in principle none of us can ever grasp or comprehend the truth in its entirety! In this sense, all our claims to truth can only ever be limited. At the same time, we should be clear that truth is an endless wellspring that we can never cease to seek (cf. Phil 3:10-12). Above all, however, we must develop the right attitude toward truth: It is not about some object we can possess, but about our relationship with the person of Christ!

Truth, therefore, is less about knowledge and proof, but above all about understanding and the fear of God (cf. Prov 1:7). In the face of its infinity, our humility and fear of God [before the truth] are only logical. In this sense, it is not about us gaining ever greater possession of the truth, but—quite the opposite—about the truth taking ever greater possession of us as we surrender ourselves to it more and more! It is about seeking, learning, and walking in God's ways.

The Bible tells us that God revealed His ways to Moses (cf. Psalm 103:7), but that this was also His intention for the people of Israel: “Know therefore in your heart that the Lord your God is training you as a man trains his son. Keep the commandments of the Lord your God, that you may walk in His ways and fear Him” (cf. Deuteronomy 8:5-6). Unfortunately, Israel refused to learn God’s ways (cf. Psalm 95:10). Through the prophet Isaiah, the Lord calls for repentance because our way of thinking and our ways are as different from His as heaven is from earth (cf. Isaiah 55:7-9). Therefore, to recognize the truth or to walk in God’s ways means to increasingly adopt God’s way of thinking, acting, and character.

Truth is tested differently than facts.

When we speak of truth in the biblical sense and in relation to our faith, it differs significantly from the concept of truth in the logical, mathematical, or scientific fields. While the latter emphasizes empirical evidence and reproducibility, biblical truth is inextricably linked to the person of Jesus Christ. For this reason, the Bible also provides us with entirely different methods for distinguishing truth from falsehood.

Paul writes to Timothy about this twice in his second letter: “Hold fast to the pattern of sound words you have heard from me, in faith and love that are in Christ Jesus” (2 Timothy 1:13) and “But as for you, continue in what you have learned and have firmly believed, knowing from whom you learned it” (2 Timothy 3:14). It is remarkable that Paul here does not cite logical arguments and proofs as the reason for holding fast to the handed-down truths, but solely the source! How much this contradicts our usual way of distinguishing truth from falsehood! We want objective proofs and arguments that are accessible to our understanding. Behind this lies our need for independence. We may not say it out loud, but what we secretly want is this: "Give me convincing, plausible, and logical arguments and evidence. Then, based on this evidence, I can decide independently of anyone else whether your claim is true or false."

We fail to realize that by doing so, we place ourselves in the disastrous tradition of the yearning for independence, which lies at the heart of the Fall in the Garden of Eden! We want to be the ones who decide between truth and error, "just me and my head," and in doing so, we risk becoming separated from the teachings of the apostles, prophets, pastors, and teachers that God gave to the church. The Bible says in Proverbs 18:1: "A person who isolates himself seeks his own desires and resists all that is wholesome." We overlook the fact that internal logic and plausibility are by no means a guarantee of correctness. We are subject to deception even in earthly matters; how much more so in divine ones! The history of the church of God shows us that most seductions and false teachings did not arise from malice, but from good intentions and often enough with sincere motives.

Indicators of veracity

Because the truth is Christ himself, every test of truth must be about conformity with his person. But because we know no other Christ than the Christ of Holy Scripture— "even though we once knew Christ according to the flesh, we no longer know him that way" (2 Corinthians 5:16)—the decision between true and false cannot be made without asking about the source. Therefore, John writes: "What you have heard from the beginning, let it remain in you. If what you have heard from the beginning remains in you, you also will remain in the Son and in the Father" (1 John 2:24).

A key indicator of the truthfulness of a doctrine or congregation is its conformity with the beginning, that is, the teaching of Jesus Christ and the apostles (cf. Luke 1:2). Is the given doctrine based on rational considerations, the spirit of the age, powerful institutions (such as state churches), or on the Word of God? Does the community or congregation question whether its doctrine is logical and still defensible today, or does it try to discover what the apostles originally taught on this or that matter and how the first church or the early Christians understood certain statements in the Bible? Do we value those who brought us the Word of God (cf. Hebrews 13:7), or do we consider their teaching, practice, and wealth of experience no longer relevant? All of these are factors that show us whether someone is on the path of truth or rather astray. In this respect, the question of how certain things were handled by those brothers who handed down the Gospel to us is not a matter of blindly following tradition, but rather a sign of spiritual quality.

Another distinguishing mark of truth is the consistency of every teaching with the teaching and faith practices of the congregations and brothers among themselves, coupled with mutual submission. We see this exemplified in the Apostle Paul. He received great revelations from God, yet remained in the church in Antioch, serving there as a teacher and prophet (cf. Acts 13:1). Although Christ had appeared to him and given him the commission for the mission to the Gentiles, he did not take any independent steps, but waited until the Holy Spirit sent him forth (cf. Acts 13:2ff), through his own church. And later, even in his ministry, although by his own testimony he had accomplished far more than all the other apostles, we see his submission to and coordination with the church. In Galatians 2, he describes how he had his teaching reviewed by the other apostles. And in Acts 21, Luke tells us how Paul, returning from his missionary journey to Jerusalem, did not launch an independent evangelistic campaign, but first and foremost sought out the local elder and reported to him. When the local council of brothers then strongly recommends something to him, he follows it without argument.

We see something similar in the relationship between the other apostles and leading brothers of the early church. Acts 9, beginning with verse 32, shows us that Peter was the leader of the young church, overseeing and visiting the local congregations. However, when the apostles gathered in Jerusalem for a council (see Acts 15), James (Jesus' half-brother and an elder of the local church) suddenly had the decisive final say. He had never been called to be an apostle by Jesus. Nevertheless, there was no conflict with Peter, but rather complete agreement, because the Holy Spirit worked in harmony in both leading brothers, and also in accordance with the teaching he had brought about through Paul and Barnabas.

These examples show how the Holy Spirit works in revealing the truth. He never reveals it to a single person or small group of people alone, but always works from multiple directions within the church and confirms it repeatedly. And He never works against the order and leadership of the church, which He Himself has established! This also explains why the apostles wrote at their council: “For it pleased the Holy Spirit and us” (Acts 15:28).

No single church perfectly reflects the nature of Christ, but in every church, the Holy Spirit strives to glorify Jesus Christ even more. Therefore, we should seek Christ and the truth in the church where the Holy Spirit has planted us, and listen to and value our shepherds there. No one chooses their own parents, but must obey the parents God has given them. Hebrews 13:17 says, “Obey your leaders and submit to them, for they are watching over your lives as those who will one day give an account. Do this with joy and not with groaning, for that would not be good for you.” We sometimes have to make it clear to adolescents that their enthusiasm for influencers or celebrities is misplaced because it is not the celebrities who love, nurture, and care for them and stand up for them in times of need, but their parents.

But we, too, must understand that God speaks to us not primarily through strangers, but through our teachers and shepherds! They are the ones who bear responsibility for us, and God also gives them the nourishment we need. Therefore, it is not a sign of self-righteousness to first ask, when new teachings and ideas arise, how these things are viewed in our congregations and by our fellowship; this in no way denies the truthfulness and sincerity of all the other congregations and Christian movements in the world. Rather, it acknowledges the reality of spiritual parenthood and sonship.

It may be that other churches and brotherhoods teach and practice different things. But for us, the standard is not other churches, but the Word of God and the path of knowledge that God has led us on so far! While we are certainly encouraged to carefully examine newly emerging doctrines or ideas, whether they originate within our midst (cf. 1 John 4:1) or flow in from outside (cf. Revelation 2:2), nowhere in the Bible do I find a call to examine, scrutinize, and measure our own spiritual fathers against the standards of foreign teachings.

 

How wells are tested

As a further indicator of the reliability of a community or individuals associated with a doctrine, Scripture shows us their willingness to suffer. When the Council of Jerusalem composed a letter to the Gentiles, it sent it with brothers who were to deliver it faithfully to the recipients. The apostles wrote about these brothers in the letter: “So we decided to choose and send to you men who laid down their lives for the name of our Lord Jesus Christ” (Acts 15:25-26). With the devotion and willingness to suffer of these brothers, everything was said about their reliability. Paul himself argued in the same way. In his letter to the Galatians, he writes that he is prepared to endure hostility for the truth of the gospel (cf. Gal 5:11; 6:17), while his opponents seek only to avoid suffering, gain prestige, and advance their own interests (cf. Gal 6:12-13). Accordingly, he asks the Galatians to judge for themselves, based on the willingness or lack thereof to suffer on both sides, which of them is true. This is a factor not to be underestimated when deciding between true and false!

It is not about deliberately seeking out suffering. But our starting point in the search for truth should be the willingness to accept the divine answer, even and especially when it seems inconvenient to us or even contradicts our desires and nature. Only when we free ourselves from our own biases in this way will we be able to judge the conformity of a doctrine with the person of Jesus Christ. Therefore, when we repeatedly draw a connection to our brothers and sisters who went before us and suffered persecution and repression during the Soviet era, this has nothing to do with glorifying the past, but rather with appreciating their devotion and willingness to suffer!

Value of tradition

It is easy to see that all these characteristics do not constitute "hard" proof, but rather represent indications that add up to an overall impression. This is not surprising, since the object to be distinguished—the truth—is a person! Nevertheless, these characteristics are suitable for distinguishing between true and false in spiritual matters and have been used as such by the church throughout the centuries. From this perspective, it becomes clear that tradition plays an important role in the truth, and therefore truth cannot be separated from tradition. Certainly, this is not about tradition for its own sake, nor about man-made commandments and statutes. Such an approach would be invalidated simply by the characteristic of conformity with the beginning. But because none of us possesses the truth within ourselves, we are all dependent on the tradition of truth. The most important of all traditions is Holy Scripture! No other tradition can compare with it; therefore, it is identified with the Word of God, indeed with God himself (cf. John 1:1). And yet, the truth is not primarily a written document, but the person and life of Jesus Christ (cf. John 1:14).

Someone once aptly remarked: "Tradition is not about preserving the ashes, but about passing on the flame!" When we talk about tradition, it's not primarily about forms, but above all about values. And if there are no values left, everything becomes worthless!

It's often underestimated that human societies cannot function without traditions. Certain long-established forms and traditions are abolished because one is opposed to all tradition, and new forms are introduced. These forms are repeated again and again until they constitute the new tradition! Therefore, our struggle should not be directed against forms, but rather we should examine whether our forms are appropriate to the content.

 

At which Bible school were these traditions taught?

Indeed, many elements of the teaching and practice of our movement originated under entirely different circumstances, largely in the Soviet Union, especially during times of severe persecution. Understandably, under such circumstances, our brothers had little opportunity to thoroughly develop their decisions and document them in writing for future generations. However, this does not mean that all these decisions were biblically unfounded, reckless, or wrong! Our brothers had no access to Bible schools, although many of the leading brothers acquired a certain general education within the given circumstances and certainly distinguished themselves with their abilities. But God provided for them in other ways.

Brother Alexander Konradi recounts that after serving in the congregation for some time, he had a dream one day: He had graduated from school with honors and was now to embark on a higher career. His wife immediately interpreted the dream for him: "That means you have to go to prison for Christ." And so it came to pass. And he wasn't the only one; many of our brothers had to take this path. But there, God taught them something that cannot be learned through any human education. They learned not merely dogmatic postulates, but genuine trust in God and true knowledge of God! In times of the greatest hardship, they learned to have the right conception of God, the right worship and practice of faith, and the right way of life. They learned to truly walk in God's ways. Even if many of their decisions were not based on sophisticated logic, they were nevertheless right because they corresponded to the spirit of truth and the person of Jesus Christ. And they proved themselves in times of the church's most severe persecution as well as in the times of subsequent freedom.

Preserving tradition

Therefore, it is important for us today to value and preserve the insights gained at that time! Certainly, there may be room for interpretation in the specific form it takes, and we do see changes in individual aspects of the community over the decades and centuries. However, this does not mean that we can declare everything we don't currently understand to be human tradition and reject it "for lack of scriptural evidence"! On the contrary, it is essential to first grasp and understand the core of a doctrine or practice. It is essential to uncover the reasons behind the decisions made at that time.

Once we understand what motivated our fathers and teachers to make such a decision, and what knowledge of God accompanied it—indeed, what willingness to suffer—then perhaps we ourselves can pass these decisions on to the next generation and recognize how we can implement them in practice and in the realities of our time, in accordance with the truth. With such an approach, there will be no "That's how it's always been!" Tradition and heritage are important, because that is the way in which truth can reach us, but they alone are never sufficient! On the contrary, in Isaiah 29, God pronounces judgment on His people because "their fear of me is merely a human commandment" (Isaiah 29:13). When Jesus was in Samaria for a few days, the Samaritans no longer learned the truth merely from the tradition told by the Samaritan woman, but testified: "Now we no longer believe just because of what you said; we have heard for ourselves and know that this man really is the Savior of the world, the Christ" (John 4:42).

The same applies to us today. It is good and right to follow the rules and teachings of the church as long as we don't understand them, out of humility before God and trust that He Himself leads the church. But it is equally important to remain in search of the truth, so that we may eventually recognize and understand why and for what purpose a particular teaching or practice exists in the church, and why that is a blessing! For this very reason, our bishops continually encourage the ministers of our churches and urge them not simply to brush aside questions, but to use them as opportunities to pass on the truth and our values to the next generation. Therefore, let us, as the "sheep" of the church, seize these opportunities, not seek provocations or revolutions, but rather, in submission to the shepherds and teachers given by God, value tradition, yet ceaselessly seek the truth, which is Christ Himself.

 

John Nazarov

Lappenstuhl Municipality