I reverenced the icons of the Pantokrator and Theotokos, and
then entered the nave of a little hovel of an Orthodox church in suburban
Texas. Amid industrial megachurches replete with competing production values
reminiscent of the battles between MGM, Warner Brothers, and the other
Hollywood studios of the ‘30s and ‘40s had sprung a devout little church of
oriental extraction. The men leaned against the wall and the women fervently
stared forward, clad head to toe in their native peasant dress and wrapped in
the babushka, making their prostrations, their numerous signs of the cross at
every mention of the Holy Trinity all without as much as a sigh of strain. As
is the Russian norm, only the choir sang. I made the mistake of singing “Glory
to You, O Lord” at the Gospel and drew several gazes of disgruntlement; I had
violated their Slavic piety.
Except they were not Slavic. None, or nearly none, were
anything other than Texas born and Texas reared Americans. It was Good Friday
on the Julian scheme. An Orthodox friend attended Good Friday and Annunciation
Divine Liturgy at our Ukrainian Catholic parish and asked if we might return
the favor when the equivalent date arrived in the Eastern Orthodox Church. In
this case it was not a Russian Orthodox or Greek Orthodox ethnic church, but
the OCA, the Orthodox Church of America, a 20th century attempt to
create an indigenous Orthodox Church without constricting ties to the old
world. After three hours of Jerusalem Mattins, all sung in recto tono with a descant, I thought that this church could do with
an umbilical cord to the East. No one was impolite to us in the least, but
there was a distance perceptible that I did not find when I went to the
neighboring Greek Orthodox Church to ask the priest about a few specific icons.
Everyone introduced themselves with their baptismal names rather than their
given names (Dimitrios, Sheraphim, and the like). Coffee hour discussion turned
to the “Eastern Roman Catholics who use our liturgy and call it the ‘Western
rite’.” I let it go.
This parish was a community, one without roots and fumbling
for a religious instinct, looking for the sensus
fidelium of liturgical piety and finding instead external significations of
membership. It was like the local Tradistani parish, except with babushkas instead
of Little House on the Prairie
dresses and disdain for “Uniatism” instead of the Second Vatican Council; the affinity
for homeschooling remained. This was intellectual religion looking for a
Sacramental expression. Someone read about the Latin Mass or the Orthodox
Church in a book and, bypassing the normal channels of devotion, dove into the
small pond of the strictest standalone communities of their relevant creeds.
Aidan Kavanagh, reacting to Pius XII’s reversal of lex orandi, reminds the reader that it
was the Presence of God that drew Moses up the mountain to the burning bush,
not something intellectual. It was a revelation, something revealed by God to
mankind, not something discerned by a clever mind. Revealed religion is not
subject to progress in the way physical sciences are, with every succeeding
generation creating new theories on the shoulders of the previous generation’s
theories. It is, however, something handed on, a traditio in the most Latinate sense of the word. It cannot be
something figured out. It must be something handed from one generation or one
person to another. Irish migrants in London taught many 19th and 20th
century English converts how to be Catholic; in the Apologia Newman reminisced about watching them go to Confession and
pray their rosaries at St. Mary’s on Warwick Street. In my own life I have seen
Arabs at a Melkite Church show Americans how to be Eastern Christians without ostentation.
Passed on liturgical piety and a lived faith may not create a parish, but they
will sustain it. One thinks of the “high” churchmen on the past century—none of
them the “trained” liturgists who pest Fr. Hunwicke—like Quintin Montgomery
Wright, Clement Russell, the prior generation at the Brompton Oratory, and the “slum
priests” of poor neighborhoods, men known for their elaborate praxis, but in fact more concerned with
pastoral matters than with stiff posture at the collects.
We should take to heart those Greek words, which bear as
much wisdom as they do honor to God: "We have seen the True Light/ We have received the Heavenly Spirit/ We have found the True Faith..."
Ah, yes, "Convertodoxy"... one of the key things that kept me from considering swimming the Bosporous (or the Volga).
ReplyDeleteThey're by far the most vigilant(HA! :P) sort, if you ask me.
DeleteLOL!
DeleteI had my fill of put-on artificial subcultures in my early traditionalist days. Jumping from a group of Catholics pretending to be 1940's Americans to a group of former Pentecostals/Catholics/Baptists/Methodists trying to be 19th Century Russians would have been pointless.
Rest in peace with God, fr. Jaques Hamel.
Deletehttps://youtu.be/bjRHqMpsNb4
It's "our Father". But she sings it like I envy/miss a voice like hers.
To continue our Ecumenical discussion... It is said by the Greeks that the departed need no sorrow as they go.. to St. Arch. Michael ... on their path..
These are American protestants, converted. On a new ground, any shift is like earthquake. There was a proposal in Crete to discuss the autocephalia of OCA. But it never happened. The fire is as to why the Synod says "other Christian Churches" _ aimed at friendship with Rome.
I am part of the Romanian Orthodoz Church, we're Latins, had a huge impact with Greek Catholicism before wwII. Some say - no need for dialogue, if Rome wants back, come back. Romanian Catholics deny Orthodoxy on the other side. A Messianic Jew, Rabi once more wondered if we are Schism. What is real? Lol. And tears.
I have fond feelings towards the Church of Rome, not because blood, I am mixed with other Balkanic people, but because once, when I had to pray, all the churches were closed. I entered one, feared they were protestant, but then saw a stained window with Theotokos and St. Peter above the altar and sat in peace.
Are Latins schism because of pride or what Romans chapter says? I feel guilty for the Inquisition too -why? But I also understand, if you ever read Patricio Sturlese's books.
What would The First Bishop, Jesus Christ, say? About schism? Filioque? Fatima? Crete? ...