(Abba Isaiah) also said ‘When God wishes to take pity on a soul and it rebels, not bearing anything and doing its own will,  he then allows  it to suffer that which it does not want, in order that it may seek him again.’

It strikes me every year as we pull out the Lenten Triodion on the Sunday of the Publican and Pharisee, marking the beginning of the Lenten season, how much rebellion, how much hopeless self-will I continually pursue.  Being the unrepentant hedonist that I am, I continually complain and grumble over every little misfortune that comes my way, and yet, all too often I forget to bless and thank God for even the great things he has done for me (to say nothing of learning to actually thank Him for even my adversities).  Like a petulant child, I spend large portions of the year neglecting Him, forgetting Him, and relegating Him to my often-unused prayer corner and Sunday mornings.

Picking up the Desert Fathers always makes me realize something else about myself, something else that I’d rather forget, ignore, and lock up in a box under my bed.  Today, Abba Isaiah reminds me that it is God’s pity which sends misfortune and disaster upon the rebellious man, so that that man will suffer the pangs of desire for that which he ultimately does not want, so that he will come to himself, and realize that what he truly desires is God.

To come to one’s self is an important concept.  The Gospel tells us that, while lying in the mud with the swine and coveting their food, the Prodigal Son “came to himself” and realized that he would be better off even as a servant in the house of his father.  With the Sunday of the Prodigal coming up this weekend, reflecting on such an understanding of the suffering of rebellion takes on a much more poignant meaning to me.  Have I come to myself?  Or am I only dimly walking about in the shadows of death that permeate the world—that highlight the darkness of the world that I carry within me?

Lord, have mercy upon me, and show the light of Thy countenance upon me, revealing to me that which causes me to separate myself from Thee, that I may bring this brokenness and lay at Thy pierced feet.  Amen.

As someone who fancies himself an intellectual (which shows my own pride more than anything else), I recognize a jarring trend in what we might call the “convert expereince” in Eastern Orthodoxy. It seems that, Fr. Seraphim of Platina’s wishes aside, those coming to Holy Orthodoxy, by and large, are still the well-educated, thinking individuals that in a bygone era of American life would have been considered white-collar folk. Nevertheless, these persons, whatever their work-status, tend to be by current standards well educated. That is, they have been exposed to certain vistas of history, philosophy, psychology, etc, even if they do not possess a great understanding of them. So many of these people were raised in nominally ‘Christian’ households, have at some point had their beliefs challenged, and then, instead of giving up on faith, to their credit, they plunge into the history of Christendom and discover the Holy Orthodox Catholic and Apostolic Church and seek entry into her communion.

At this time in North America, there is serious debate going on (if not openly, then at least quietly in parish hall coffee hours and on internet discussion boards) about the nature and character of the Church as it exists on this continent. What is her role to be in the larger Orthodox world? In what language should her liturgy be served? Should there be a union of the jurisdictions belonging to SCOBA? These are serious questions, and demand a great deal of thought, energy, and, most importantly, prayer. But it is in this climate of self-examination which many of our intellectual converts are coming to the Church, carrying with them the (post-?) modern expectation that individual feelings, intuitions, and ideas are of value and worth. In this time of questions, these people come to the Church, having read numerous reports of financial misdeeds, clergy misconduct, etc, and they imagine that they “know how to deal with all this.” Of course, this is nothing but fallacious pride that would set the judgment of the individual mind over and above the 2000 year wisdom of the Mind of the Church, and, as such, is totally unacceptable.

This time of questioning in North America has bred something of a “perfect storm” scenario in this regard. Potential converts are arriving that have been raised in an ideological climate of entitlement, where their parents and society at large have put mirrors into their hands and taught them to worship the image seen therein. They cannot be wholly blamed for believing that they alone can refound and reshape the world; after all, they’ve been brought up on pithy quotes from major figures in history, and raised to believe that each and every one of us can be changers of history–one thinks of the self-esteem movements in public school education in the last 25 years that taught us, “You can be anything you want to be.” Of course this is a ridiculous lie; you cannot be anything you want to be–you can only be what God wants you to be. This is why each of us is given talents and abilities unique to our personhood; to deny that is to deny personhood, to deny the operative work of God in our lives, and, ultimately, to pursue the satanic course toward the rule of the self-will, rather than the rule of the divine will. All the same, these folks are showing up at the doors of the Church, just when the Church in this continent is having a mild identity crisis. No strangers to identity crises, these potential converts come to the Church “knowing” what she needs to do to solve her problems. They have many and inventive solutions; but the fact that few of them seem to agree ought to be proof enough that the Holy Spirit, which is always one of unity and love, is not at work in these imaginative cogitations.

At the same time, there seems to be a lack of understanding about what the catechetical process is supposed to do. While it does serve to provide people with basic theological knowledge about the Faith, that is not its primary purpose. The purpose of catechism is to kill off the “old” man, so that the new one may be reborn in the Church. A person who comes to the Church with a lifetime of ego-centric selfishness, especially one that continues to imagine that there is value in in their own self-worth, cannot be catechized and receive into the Church in anything less than a year. Acquiring the phronema, the Mind of the Church, takes a while. It is foreign to our selfishness and pride; being people so inured to selfishness and pride, we are quite resistant to the process of acquiring the Mind of the Church, and as such, it is my belief that many people are being received into the Church who are merely fascinated with some aspect of the idea of Orthodox Christianity, but are not truly doing the work to become Orthodox in the heart. What, then, can be done?

First, we have to stress to people who are coming to the doors of the Church seeking entry that catechism is not just a confirmation process. It isn’t a stamp of approval on you that says “you believe the right things about Christ our God, so you can now commune with His Church.” A merely psychological assent to certain doctrinal positions is not enough. To enter the Church, you have to come to her in humility–you have to admit that everything you were before you came to her was wrong. Even the things in your past that you previously thought of as right or good; it has to be understood that there was nothing good in your past, because it was outside the perfecting ability of the Holy Spirit working on you as a member of Christ’s own Body. Anything less is holding on to the passion of pride, and will just cause more grievous harm to the person once they are received into the Church.

Second, people coming to the Church have to want it, more than anything. They have to desperately want it–to the point that they are willing to throw everything in their lives, as they are, away for the Truth. I believe this to have much scriptural support in the Gospels, from the lips of Our Lord himself. You have to have the humility to learn from the Church what is correct; coming to her seeking entry, you should never presume to judge her. It is the Church of the Lord which will be a judgment on the world (and the angels as well, according to St. Paul). No matter what is happening at any time within her life, the Holy Spirit guides and directs her. She has survived more and deeper crises than this. Remember that once, long ago, the world awoke and groaned to find itself Arian. The Nicene Faith eventually won out, and Orthodoxy was preserved. So will it always be, if we are to believe the words of the Lord, “for the Gates of Hell shall never prevail against [my Church].” Talk of ecumenism, the calendar, styles of music, and the language of worship does nothing but advance the position that the gates of Hell are prevailing against the Truth of the Church. Inquirers and Catechumens must not, in any situation, give in to the temptation of discussing these matters–and many of us who are already in the Church should refrain from discussing them so freely.

In conclusion, the only way to come to the Church, and, indeed, the only way to find Orthodoxy in the heart, is to come to her admitting that we know nothing. That is how we must smash the mirrors of our narcissism and pride, and come to her in all Truth. All that there is in the world lust of the flesh and the pride of life, according to St. John. It is all vanity and vexation of the spirit. If you would come into communion with the True Church, the visible, living, One Holy Catholic and Apostolic Faith, you must come to her in perfect submission and in all humility. For it takes nothing less than that to be willing to be taught by imperfect persons about a perfect thing. Those of us in the Church may not be shining examples of the Faith; we, too, are sinners working out our salvation in fear and trembling. No doubt, some of us will hear “Depart, I knew ye not” at the dread judgment of the Lord. But it is only here, inside Holy Orthodoxy, that you will find uncorrupt (and incorruptible) the faith unfeigned and a love unashamed.

Pax vobiscum+