Hedrick, my old friend, it is good to see you! How are you feeling? I have been extremely ill and in going to church and briefly attending the Scandinavian Festival at California Lutheran University afterwards, I massively over-exerted myself; I thought I was doing better, but just doing that, which would have been no problem a year ago or two years ago was brutally exhausting and made me realize how sick I am. So please pray for me.
Regarding your post, I found it very interesting and I found myself agreeing with the trajectory and orientation of your post.
Would you agree with the emphasis Metropolitan Kallistos Ware and other Orthodox theologians put on the notion that we are saved together, in communion with Christ as members grafted onto the Church, the Body of Christ, through Baptism and Holy Communion, and thus since the Church is the Ship of Salvation, her passengers are saved collectively?
I don't want to have to judge what you mean by "collective salvation!" Certainly people are saved, in the spiritual sense, on an individual basis. But is "salvation" something biblically that applied to the collective?
I would have to say yes. God wanted to save not just the individual but also the society, because that's where we, as individuals, have to live. If God is concerned with social conditions, and angry at social injustice, and I know He is, then He is as interested in the collective as He is in the individual.
So I would agree with you that the Bible seems to focus on the collective more than with the individual. But I don't think this is out of disregard for the importance of the individual. Rather, individual relationship with God has been a given from the beginning, and it is everywhere implicit in every individual mentioned in the Bible.
But the collective, the nation, or nations--plural, need to be addressed because that is where human relations and social evils become a problem on earth that God wants to remedy. He wants us restored in a relationship to Himself, but some of this is so that we can relate properly to our neighbor, to one another.
So God set up and institutionalized a legal form of worship in the OT era such that an entire nation can practice the same religion and all collectively relate to God and to one another in a peaceful, spiritual way. But it is always understood that not all individuals will cooperate. And even those who observe the common religious rituals could do so deceptively, hiding their corrupt ways beneath a religious veneer.
Hopefully, I got your point?
Also, many Orthodox theologians such as Archpriest Andrew S. Damick have criticized the trend, popularized by Evengelicalism in North America, of focusing on “having a personal relationship with Jesus Christ”, which is something that the early Church Fathers never talked about. Indeed one Orthodox priest recalled an incident where at the end of a lecture on the Apostles, the Apostolic Fathers and the Council of Nicaea that an evangelical in the audience replied “I don’t see what any of this has to do with building a personal reionatlship with Jesus Christ.”
Would anybody think that the 12 Disciples of Jesus were unconcerned that they had an individual, personal relationship with Jesus during their collective ministry? But I don't think it was just a pragmatic relationship. Jesus left the Holy Spirit behind when he went to heaven so that all could, as promised to the Woman at the Well, worship God anywhere, individually and collectively.
Some think that having a "relationship with God" is extraordinary, "mystical," and controversial. But those who think this way are either skeptical that God can be touched at all, or they are believers who limit their experience of God to Sunday rituals.
At any rate, prayer to God should extend far beyond the church walls, and express concern not just for our fellow congregationalist, but also for everybody in the world. And we should embrace any particular set of spiritual gifts God wants us to have. If we've made Him Lord, then we should accept His gifts and be responsible with them. And we shouldn't be afraid of criticism from others who have no such experiences.
If our "gifts" are thought to be purely secular gifts, then where is the evangelical value in anything we do? Where is our testimony to others if we don't have light to reveal our works as being from God?