The Power of Names: Put On The New Self
The Orthodox Church places great importance on names, and during reception into the Church your name can be changed. I seek to explore this power of a Name in the Eastern Orthodox tradition especially regarding its relation to identity. As well as some of its biblical precedence, exploring what if we already have a Christian name at birth, and the importance throughout the life of the Church. In the name of the Father, the Son, and the Holy Spirit. Amen.
Brief History of Name Changing
The biblical examples of a persons name being changed are numerous, in the Old Testament: Abram to Abraham; Jacob to Israel, Sarai to Sarah, Hoshea to Joshua, the Three Holy Youths Ananias, Azarias and Misael. In the New Testament: Simon to Peter, Saul to Paul, Levi to Matthew, etc.
There is a Scriptural basis for being called by a new name, and a historical witness.
Metropolitan Augustinos of Florina speaks on how the early Church encouraged converts to change their pagan names to Christian names. “…when the catechumens had been taught everything that they were supposed to, their teachers would lead them back to the bishop, and the bishop would recommend that they change their pagan names and adopt Christian ones, names to remind them of holy persons or of virtues (e.g., Agapios, from agape, "love;" Elpidos, from elpis, "hope;’ Irenaios, from eirene, "peace..."). As you see, the Early Church attached great importance to a person’s name.” (1).
Even today at monastic tonsure, the person being tonsured is given a new name again. This name is usually given either by the bishop or the Hegumen (head of the monastery), but sometimes it can be done by drawing lots which also has a biblical basis. Acts 1:26 and Leviticus 16:8 just for a couple examples. When a monk is unfrocked, they lose the right to be called by that name they were given.
It’s interesting to note as well, that persons in Scripture were called by their old name and their new name at various points even after receiving their new name. Jacob’s name was changed to Israel, but he was still varyingly spoken of as Jacob still. The same for Peter, even though his name was changed he was still referenced as Simon at different points such as “But I have prayed for you Simon, that your faith should not fail.” (Luke 22:32).
Change Your Name? Rejecting Extremes
An aspect of this topic that is usually discussed is “that’s all well and good but if you already have a Christian name, there’s no need to change it again.” Here I’d like to first go where I agree, there is certainly a trend for western converts to take on obscure Greek or Russian names at baptism or chrismation into the Church just because it is exotic, or “cool.” Some of these people insist people must call them a specific name and even take it so far as to legally change their name. An on occasion tell others they “must” change their name like they did. This of course is wrong. This has led some in leadership to discourage against taking a new Christian name if you were already given one. In general I do think this is probably a safe general rule, but not a universal one.
On the other extreme end, if you scour the dreaded Reddit, you will see many in forums saying it is “larpy” to take a different name, no one should, and it should be forbidden. To which I have two responses to this other extreme 1) every Christian is a larper, we all pretend to live like Christ and fail at doing so all of the time 2) was it wrong for Peter, Paul, Abraham, etc to have their names changed? For example, me taking the name Theophan was not an attempt to pretend like I’m Russian, or to be cool or different, it’s simply because I believe God called me to St. Theophan. His works helped change my life, I have personal testimony, and his name reminds me of who I am called to be in Christ.
In ROCOR this is emphasized, so much so that St. John Maximovitch refused to commune people who would use their pre-Orthodox name at the chalice (2). The message being your new name, that is who you are, strive to embrace it. We don’t remember Simon, so much as we remember Peter. It’s not the epistle of Simon, it’s the epistle of Peter. We don’t say Abram’s faith, we say Abraham’s faith. We could go on and on.
If someone has experience with God being called to take a new name of a saint even though they already have a Christian name, they should not be forbidden from doing so. Especially if they are not mandating people call them that name, I would argue most of these people truly want a new slate from their old life, a new name that helps call them to the new man in Christ as St. Paul speaks of in Ephesians. Whether this is an excuse for escapism or a true step positively towards a new life in Christ should be left to the judgement of the priest to work with the person. These are case by case, just like holy elders giving spiritual advice do not give the same rule or advice to every single person, because people and circumstances are unique.
The OCA’s advice is the same as I’m attempting to say here, and is probably just best to reference in general as a summary for this section, there is not a universal rule. “There is no “universal, standard” way by which a name is selected. In some traditions, for example, it is the custom to name a person after the saint commemorated on his or her date of birth. In other cases names are selected based on devotion to a particular saint. And, of course, there are those who select a name exclusively on personal preference. In the case of adult conversions, it would seem that the most meaningful way of selecting a “Christian” name would be to choose the name of a saint whose life one may especially wish to emulate or whose life offered special inspiration on the road to conversion.” (3).
The Power Of Names
“Thou shalt be called by a new name, which the mouth of the Lord shall name.” Isaiah 62:2. There is something to be said about who we are and what something is by a name. Such as Adam names the animals in Genesis. But more so this has to do with person, knowing someone’s name gives a glimpse into their nature, and is usually part of the first steps of coming to know someone. When we have become steeped in sin, we no longer know ourselves let alone someone else. The power of a name is reminding us who we are, and called to be. This prompting is given every time we approach the chalice, Christ reminding us who we are.
The use of names is associated with identity, it encompasses who we are, hence why changing our name is a way to incarnate the reality of the struggle against the old man and putting on the new man in Christ. Jesus bestowing a new name to us signifies a new identity in who God says we are, dismantling who we think we are and all of the false veils of identity we put on ourselves. The Bible shows us this in subtle ways.
Many times in Scripture, God calls someone by name and they immediately say “Here I am!” Our innermost being cries out to God to be with Him, Him just speaking the words reminds us who we are, created for communion with Him. There is also something to be said about Mary Magdalene thinking Christ was the gardener and as soon as He says her name, she recognizes Him. “Jesus said to her, “Mary!” She turned around and said to him, “Rabbi!” (which is to say, “Teacher!”). (John 20:16). God called out to who she is by name and by that she recognizes Who He is.
Invoking the name of someone makes them present, hence why our prayers are constantly invoking God Who Is Triune in nature. But even in a lesser degree, if I mention a mutual friend you and I both have in common, just saying their name brings them mystically present existing through us as persons speaking about this friend. As Kallistos Ware says, “One makes a name alive by mentioning it. The name immediately calls forth the soul it designates; therefore there is such deep significance in the very mention of a name.” (4).
To invoke someone’s name is to not only make them present before you but it sets you presently before them as we are all mystically connected by human nature and ultimately by Christ Who redeemed said nature. This is how saints like St. Porphyrios and St. Ephraim of Katounakia said they could see people mystically when they pray no matter where they are physically, because they are united spiritually. This is how you can say God’s name in vain, if you’re invoking His Name at improper, distracted, or even blasphemous moments this is to dishonor God and yourself. This is also why the Old Testament Jews thought God’s name was too magnificent to be spoken, and where you get the title “Lord” throughout the Scriptures instead of the name of Yahweh.
The name holds power, especially the name above every other name, the Lord Jesus Christ (Philippians 2:9-10). This Name drives out demons (Mark 16:17), Jesus teaches us to pray “hallowed be Thy Name” (Matthew 6:9) in the Lord’s Prayer. He says to baptize in the name, singular “name” not plural “names”, of the Father, the Son, and the Holy Spirit (Matthew 28:19).
Prayer can therefore be said to be invoking God and constantly making Him present before you and within you. To pray without ceasing as St. Paul says is to be ever yourself in the presence of God. As St. John Climacus famously said, “for there is no weapon more powerful in heaven or on earth. Let the remembrance of Jesus be united to your every breath, and then you will know the value of stillness.” He says to flog your enemies with the Name of Jesus (5). How does this work? Ever calling God presently and reverently in the Jesus Prayer destroys the demons and evil which cannot stand to be in His Love.
This does not mean you can mindlessly or heartlessly recite the Jesus Prayer and expect to destroy the evil around you, it must be intentional and you yourself must be present as best as you can. You don’t have to be perfect, you can’t be that anyways, but you do have to try, to struggle forward trusting Christ will perfect you. Then maybe we can all know the true power of the Name of Jesus Christ, not just in the words of Holy Scripture but in our hearts through experience. Through Him we can truly put on the new man signified by our new name, “knowing this, that our old man was crucified with Him, that the body of sin might be done away with, that we should no longer be slaves of sin.” (Romans 6:6).
Sources:
Metropolitan Augustinos of Florina. On the Divine Liturgy (Belmont, MA: Institute for Byzantine and Modern Greek Studies, 1986).
Orthodox Tradition, vol. XIV, no. 4, pp. 19-20. http://orthodoxinfo.com/praxis/orthname.aspx
Orthodox Church in America, “Baptismal Names.”https://www.oca.org/questions/sevensacraments/baptismal-names
Kallistos Ware; Jesus Prayer - The Power of the Name.
St. John Climacus. The Ladder of Divine Ascent.
The Orthodox Study Bible. St. Athanasius Academy.
Elder Ephraim of Katounakia. (2003). “St. Ephraim of Katounakia.” Part II.