Idol Under the Bed
This article is taken from world Orthodoxy, and surely we are not surprised that this could happen in world Orthodoxy. But let's not get too snug, because we are not immune to this horror ourselves. And Rocor, at least in the past, has been known to ordain some very incompetent priests, who all fortunately went off with the RocorMP union. None of our priests now would have an idol under the bed, but I'm not certain I can say this about all of our laymen converts. The best information about this is Fr. Seraphim Rose's Orthodoxy and the Religion of the Future available at SJKP. -jh
“And the best of intentions may have damaging results if misapplied to the wrong ends, as exchanging the spiritual state for a state of psychotic hysteria is essentially an act of dissipation merely disguised by a religious false front.” – ALEXANDER Turner, first vicar of the Antiochian Western Rite Vicariate
Fr. Thomas Hopko recently answered a question on the Illumined Heart podcast about “the Charismatic sign gifts” like “speaking in tongues”, by which is meant glossalia, “words of prophesy” (divination), etc. Fr. Thomas, in the course of this conversation, referred to a conversation in mid-May with a recent convert from the Charismatic Episcopal Church, who is now the priest and pastor of a new Antiochian Western Rite mission. In the conversation, he asked the new priest “point blank” if he “prays in tongues”. The priest indicated that “I have and I still do, privately for my own edification, but I never do it publicly anymore.”
Folks, the retention of these practices, even in private devotions, is a problem with mass conversions and ordination of new converts not steeped in the Orthodox mind – indeed still steeped in their own practices (even if they’ve simply gone underground). This creates a parachurch culture of the “enlightened” or “spirit filled” who share with each other “words of prophesy” (presuming to give a message from God) and pray in tongues (presumably the speech of God), and even go so far as to attribute these occult practices (for that’s what they are) to Orthodox Fathers, who clearly are not referring to the same things at all.
All of the fathers teach that the kind of clairvoyance attributed to some startzi comes from a long life of Holy Orthodoxy, lived in continual holiness, through the way of the desert and the monastics. There are two kinds of illumination:
1. The kind that comes through the arduous, difficult path of theosis and is given as a gift (charismata) to the most advanced among the saints. This may be called Illumination.
2. The prelest that tempts the immature believer, deluding him, and enticing him into the passions and the arms of the Enemy. Indeed the enemy needn’t steer anyone to brothels who only had decided he is worthy of visions, who surrenders his senses to involuntary utterance and abuse of the tongue, and who presumes to speak prophesy of his own accord. This properly is called Illuminism, which is but the deadly counterfeit.
Retention of these heterodox practices is indication of a sickness at the heart of the catechetical and conversion process. It’s indicative of the belief that one’s own idol has a place under the bed in Israel. Indeed, this is like a wife married from among the Canaanites, who brought with her the family idols and hid them under the tent, and the Lord judged Israel because they were concealed there.
It is not a matter of ‘giving up’ practices long held, but a question of whether or not conversion, and indeed ordination, involves an understanding and attitude that does not allow them to continue – most especially not in private where, concealed, they are not within the scope of the Church’s ability to say Amen, interpret, understand, or reject. As such, it cannot be tested, and both the convert and his Faith are in danger.
The answer that it is merely switched to private devotion misses the point that: when a leader or a group of people indicate to others that they practice such a thing, it lends it legitimacy. When this is not merely the saying of the Western offices, but is a practice actually forbidden in scripture but interpreted by heterodox according to their own private interpretation as being prescribed, this is more serious, and indicates the need to turn from the practices rightly cast away to those of the Orthodox, as converts have from time immemorial. The Witches burned their books. The Jews laid down their persecution. The Charismatics, likewise, to be within the mind of the Church, must not attempt to augment it with their practices which are quite clearly antagonistic to Orthodox piety and a threat to their own salvation. Rather, they must become Orthodox – not Orthodox “charismatics”.