Regarding the Merits of the Saints

The specific term, “merits” applied to the activity of the saints, appears in the Liturgy of the Church by the 4th century.  We certainly see it in the Canon of the Mass perhaps earlier than this.  In various collects and prayers it appears at least by the 4th century, and continuously thereafter.

This is incredibly important.  The Orthodox Church teaches that our liturgical texts are as divinely inspired as the scriptures (Fr. Hopko’s 4 volume set).   Every single word is sacred.  Not one single Byzantine Orthodox Priest would ever consider changing a single word of the Liturgy for any reason whatsoever.  There may be some discussion of various choices of translation, but the original Greek is part of the Holy Tradition, to be venerated and passed on carefully intact.  When the Church allowed the recovery of the Western Liturgy in the 19th century, it was an acknowledgement that the Latin Liturgy is also part of the Holy Tradition, and is divinely inspired just as the Byzantine Greek.  They specifically singled out the Benedictine tradition as the example of this, citing St. Benedict’s stature and veneration as the guarantor of the authenticity of his Liturgy.  This means that the teachings which come out of the Liturgy are authentic teachings of the Orthodox Church.

Those of us who come out of an historical reformation protestant background immediately hear the word (merits) in the context of the 16th century reformation controversies.

Parenthetically, it must be said that observing the Protestant “reformation” through historically Orthodox eyes, one sees it as a complete repeat of the events of the Iconoclastic period in the East.  The arguments, the actions, the persecutions are exactly the same.  It makes an Orthodox shudder to imagine such a horrible, devastating, cataclysm occurring a second time.

The historical reformation confessions of faith, creeds, and articles of belief specifically targeted the idea and the specific word, “merits” as one of the most important “distortions” of the primitive and pristine Faith made by the Roman Catholic Church.  It is certainly undeniable that the Roman Catholic idea of indulgences is based on their idea of merits as applied to the Saints.  If indulgences are bad, then the best way to get rid of them is to eliminate the underlying foundation, which was the Merits of the Saints as understood by the Roman Church of that day.  It must be stated as well, of course, that there are countless numbers of modern people who have never been exposed to these historical controversies.  The study of church history is not nearly as universal or considered as important as it used to be; and specifically 16th century reformation thought may not be particularly well known today:  Which means that any problems imagined by the use of the word “merit” actually do not exist.

In Roman Catholic thought of that day, there are three ideas which need to be understood in order to understand the issues of the controversy:

Merit:  a good work freely performed in favor of another, and of its nature deserving of reward.  In all merit there is established a relation between the service rendered and the return due.

Treasury of Merit:  the superabundant merits of Jesus Christ and His Saints.  Since the merits of Christ are infinite, they constitute an inexhaustible fund over which the Church has full powers.  It is out of this treasure that indulgences are granted.

Indulgences:  The remission of temporal punishment due to sin after its guilt has been forgiven, which the Church grants from the treasury of the merits of Christ and His Saints.  (The New Catholic Dictionary 1929)

Now clearly there is a great distinction between merits themselves and the application of merits through the treasury of merit by indulgences.  One can reject indulgences without attacking the idea of merits itself, even though this might seem to be the most direct and effective way.  One can also reject all or part of the definition of merits as well.  At any rate, the protestant reformers of the 16th century chose to reject the very idea of merits as having anything to do with salvation or the Kingdom of God.

One might well wonder what such a disagreement between Roman Catholics and Protestant reformers in the 16th century has to do with Orthodoxy in the 21st century.  We were not involved with any of it at the time.  It is interesting to note that we do not see anything in the teachings of the Orthodox Church directly relating to this.  There is no developed dogma found in the Cappadocian Fathers or St. John of Damascus about merits.  It does not appear in any of the polemics between the Roman Catholics and Orthodox Church relating to the Photian controversies, the Council of Florence, or the Palamite controversies.  However, I believe that it can be shown that in the Liturgical texts of the Byzantine Orthodox Church as well as in the occasional sermon, there is in fact the very idea of merits and the application of merits in use within the Byzantine Orthodox Church without the use of the word itself.  This is very important, because this idea does figure very importantly in our Liturgical heritage, and forms an important part of our spirituality.

Saint Nicolai Velimirović, Bishop of Ochrid wrote in his Prologue:  Take on yourself some penance for the sin of others.  If you have condemned or punished another, take some penance on yourself.  Suffer a little, voluntarily, for the sins of sinners.  That is pleasing to God.  The saints knew this mystery when they condemned themselves for the sins of others.  (Feb. 4)  Here he is enunciating the principle of applying one’s own good deeds to another out of the virtue of charity.  Certainly, he is mentioning a particular situation in this sermon, but the principle remains effective for any other situation as well.  Roman Catholics of a bygone age were very familiar with “offering up” one’s good deeds for others, and often for the “poor souls”.  Many Orthodox are not aware that this possibility exists within our Church.  Especially converts from the Protestant churches are unaware of this principle, since it is so foreign to their background.

In the life of the Heiroschemamonk Zachariah who lived in France in the early 20th century, we find this event:  he was used to arising during the night and scrubbing the floor of his apartment.  The woman who cleaned it took this as a rebuke of her work, and she confronted him about it.  He explained that he was doing this “for his spiritual children”.  He was performing a menial task as a kind of penance on behalf of his spiritual children, for their sakes and as a kind of prayer for them.  He expected that his penance would be received by God on behalf of those for whom he was praying.

The life of St. Xenia of Peterburg is much the same.  Her husband died young, and in a bad way, so she dressed in his clothes and only answered to his name for the rest of her life.  She performed all of her ascetic deeds in his name and on his behalf, as a kind of prayer for him out of her love for him.  She expected that her extreme asceticism would be received by God not for her own sake, but on behalf of her departed husband.

The Byzantine Liturgical texts take this to another level.  They assert that the good deeds of the Saints, the deeds which distinguished them as Saints, can be applied to our own lives, for our own salvation, as if it were we ourselves that had performed these good deeds.  To use the Roman language, we ask God to apply the reward for the Saint’s good works to us.  When it is a martyr, the Byzantine prayer usually reads “Through the sufferings of Thy Martyr, O Christ God have mercy on us…” or if an ascetic, “Through the abstinence of Thine Ascetic, O Christ God, have mercy on us…”  Of course it is more usual to read or hear: “Through the prayers of the Saints…”, but nevertheless this use does exist, and is clearly something else than asking the Saints’ prayers or intercessions.  Sometimes the verses ask God to accept the sufferings of the Saints as a supplication on our behalf.  In one case, we ask St. John Chrysostom to: Beg that, through thy sufferings, the wounds of mine ancient transgressions may be healed.  Here we have St. John praying, not directly that our transgressions might be healed, but that his sufferings might be received for the healing of our transgressions.  This is even more frequently applied to the departed.  “By the tortures of the victorious martyrs … grant rest to the souls of the faithful departed.”, “O Lord, accept the blood which Thy Martyrs have poured out as a ransom for the sins of the faithful who have reverently died.”  That certainly sounds outrageous to those who would only allow us to speak of Christ’s blood poured out as a ransom for sins, but this is how the Orthodox Church prays in the Spirit.  And again:  “From the Martyrs, O Saviour, accept their blood poured out, their perseverance and their courage; and in return, grant rest to the souls of the faithful departed in Thine indulgence and mercy.”

There are patristic texts which express the very same interpretation: My brethren, let no one arrogate to his own ability that which no one save God gives. When the Apostle was addressing the martyrs, rightly did he say what you heard when his Epistle was read today: ‘You have been given the favor on Christ’s behalf–not only to believe in him but also to suffer for him.’ Therefore let us honor and esteem the merits of the martyrs as being the gifts of God. Let us beg for them, and add the inclination of our own will.  (St Peter Chrysologus from Sermon 137)  “Let us beg for the merits of the martyrs” he exhorts us, for “They are the gifts of God.” This very powerfully reaffirms the truth of what the Byzantine Liturgical texts teaches.  S. Augustine (Serm. 18 de Sanctis) says, “Blessed art thou among women, for thou hast brought forth life both for men and women. The mother of our race brought punishment into the world; the Mother of our Lord brought salvation to the world. Eve was the originator of sin, Mary of merit.”  In this last, it is not clear that St. Augustine means that Mary’s merits are available for all of us, but Since Eve is said to have originated sin itself, or all sin; and Mary to have originated merit itself, or all merit, it does kind of follow.

I think here we have the exact early meaning of the universal early Christian idea of merits.  Those wonderful good deeds, which the Saints performed, and which distinguish them as Saints in God’s Kingdom, can be applied to us, our loved ones, or our departed, affording us or them the reward of these good deeds, as if they were our own.  There is no doubt that this is a true principle; for the Holy Spirit has placed these prayers in our mouths, and our Holy Fathers have elucidated it for us.  This is an expression of the love, compassion, and kindness of God through the Saints and the Church.

The major and most important difference between this and the standard Roman teaching on the Treasury of Merits is that the Romans say that over all of this the Church has complete power.  The Orthodox liturgical texts are quite clear that God maintains complete control over the distribution of these gifts, for it is the Lord that we petition in our prayers to grant the wonderful miracle.  This is true of Christ’s “merits” as well (for want of a better word in English).   There are numerous texts which reference Christ’s various sufferings as being healing for us, or salvation for us; and oft times we pray that Christ or God or the Lord may make this to be so.  It is certainly a scriptural principle as well that one cannot buy the Grace of God, so certainly we do not need to go any further than that to eliminate the buying and selling of indulgences.

Here is another quote from St Peter Chrysologus, sermon 89:

Wherever great orators who excel in their talent prepare to tell of the virtues of illustrious men, they mention their grandparents and great-grandparents so that the dignity of their ancestors may result in the honour of those presently living, and the praise of their fathers may redound to the glory of the sons.  Native glory is greater than any that is acquired, what comes from one’s origin takes precedence over any subsequent achievement.  It is more blessed to be endowed with glory than to acquire it.  This is why the evangelist, on order to extol John’s glory, tells the lineage of Zechariah his father and Elizabeth his mother, he mentions his ancestors, he writes of their merits, he speaks of their renown, he establishes their status, he tells of their life, he publicizes their eminent traits, and he commends their holiness.

Here, again, perhaps the sense of “merits” is not exactly the same, but the sentiments expressed above are very important to an understanding of the issue at hand.  In our culture, so very informed as it is by the protestant milieu from which it has sprung, individualism is foremost.  There is very great emphasis on one’s personal achievements, rather than one’s forebears.  Exactly the opposite of what St. Peter has expressed is taught at every level of our culture.  It makes it very difficult to accept the idea of receiving the reward from someone else’s achievements.  Yet this is exactly what we are doing when we accept salvation as a free gift from God through Christ Jesus’ Passion and Resurrection.  What the Orthodox Church believes and teaches is that we can also do this through the achievements and sufferings of the Saints.

Now, how should we express this idea in English in the Liturgy.  By merely deleting the word “merits” wherever it appears, we are deforming the Liturgy and eliminating a very important spiritual teaching.  By substituting the word “prayers” we are doing the exact same thing.  “Prayers” in no way communicates the idea of ”a good work freely performed in favor of another, and of its nature deserving of reward”  Some people would like to substitute “virtues” but this Latin word certainly does not mean what the other Latin word means.  Merit means Merit, the Latin word came directly into English.  The Church Fathers use it in a perfectly Orthodox sense, and there is absolutely no reason not to continue to use it.  The particular understanding of the 16th century Roman Catholics and Protestants did not revolve around the word itself, or its use in the Mass.  The controversy revolved around the idea of the “Treasury of Merits” and its application through “Indulgences”  Neither of these ideas was ever involved in the use of the word Merits in the Mass.  It is just like those who dislike using the word “Mass” itself.  They reason that because of the 16th cent. Controversies, again, between Roman Catholics and Protestants, we can only understand the word as used in the context of their polemics.  But we rejected that idea over 50 years ago in our Archdiocese.  We decided that the use of the word as coined by St. Ambrose in the 4th century could remain our use and understanding of the word.  Even though it was heavily charged during the 16th century polemics, we received it without any of that baggage.  And what has happened?  Has there been any scandal or outrage because we use this venerable and holy word in its patristic sense?

Certainly, we can do the same with the word Merits, which is at least as old, and most probably older than Mass.  The analogy is exact.  If we can use the word Mass, and we have for over 50 years, we can use the word Merits.  The arguments against one are exactly the same as against the other; if one can be allowed, then so can the other.  The basic fact is:  the protestant polemics of the 16th century actually have no effect on us today.  We are not fighting the same fights, we are not arguing the same points.  These things were argued outside of the Orthodox Church at the time and remain outside of the Church even at present.  To use a crude colloquialism, We have no dog in that fight.  We can re-claim and use words which the Holy Spirit gave us by direct inspiration in the same sense in which they were intended today even as 18 centuries ago.

Sources of Byzantine Liturgical Quotes:

 

Accept in supplication the sufferings which Thy Saints endured for Thee…

40 Holy Martyrs, Tropar.
also Tone 1, Wed. Matins, 3rd Kathisma
also, Wed, mid-Lent, hymn to the Martyrs at Matins
also, Wed, Pentecostarion, week of Thomas, hymn to the martyrs at Matins.

The pains of the Saints, which they suffered for Thee, O Lord, be as supplication, and all our pains do thou heal.

Triodion:  Wed. 5th week, Troparion of the Prophecy
Menaion:  Aug. 1, Holy Maccabee Martyrs.

By your wounds, ye remove bodily wounds, O Athletes of the Lord.

Tone 5, Tuesday Matins Canon, Ode 9

By your sacred wounds, ye heal the maladies of our souls.

Tone 8, Saturday Matins Canon, Ode 6

Beg that, through thy suffering, the wounds of mine ancient transgressions may be healed.

St. John Chrysostom, Matins Canon, Ode 1

O Lord, accept the blood which Thy Martyrs have poured out as a ransom for the sins of the faithful who have reverently died.

Tone 3, Sat. Matins Canon, Ode 5

From the Martyrs, O Saviour, accept their blood poured out, their perseverance and their courage; and in return, grant rest to the souls of the faithful departed in Thine indulgence and mercy.

Tone 4, Sat. Matins Canon, Ode 7

By the tortures of the victorious martyrs … grant rest to the souls of the faithful departed.

Tone 3, Sat. Matins Canon, Ode 3