by Daniel S. Trout
Often it is very hard in the Christian life to recognize that, as hopelessly individual souls, we are part of something much larger than our own spiritual journey. Perhaps much of this is due to popular sentiment that espouses an almost completely individualistic approach to religious practice—if any “formal” belief and practice is even necessary for a “fulfilling” spirituality. Perhaps also we are guilty here in the Western church of a long-maintained (yet often unrecognized) tendency to form a private niche within the corporate life of the Church that best fits our taste or disposition. Consider, for example, the vast array of Religious Orders in Roman and Anglican circles compared with that of a fairly uniform monastic structure in the Eastern Orthodox Church! Such variety has, of course, yielded a wonderful diversity of ascetic practice and personal devotion that has, in many respects, blessed the West with deeper and richer expressions of personal prayer and discipline, yet our clergy cannot help but see where our tendencies have taken us. For example, the majority of practicing Roman Catholics born since 1980 no longer believe that attending Mass is essential to be “a good Catholic;” presumably, in their minds, the grace that is received in the Eucharist can be found alone, and the community of clergy and fellow laity provide little or nothing to help me. This is a real tragedy that must be amended.
The question for us as Anglicans is whether we, too, are already suffering from this same disease. If the current state of our provenance in the Episcopal Church is a good indicator, then we probably need to face the fact that such attitudes—laxity about attending Mass (or arriving late and leaving early!), disregard of hours of corporate prayer and Bible studies, and disinterest in the communal life of the Body—are endemic to our circles, as well. Some of these problems may just be laziness, but underlying most expressions of indolence is an attitude that makes action hard to muster. Mark well, that no new motivational book or spiritual campaign is going to revitalize, at least, with lasting effect. The Second Vatican Council also believed that revision would stimulate the faithful and recover the lapsed among Romans, but it has instead had the opposite effect. As good orthodox Anglicans, our best source for correction and renewal is (as always): (1) a serious return to our life in the Holy Spirit and how He has manifested Himself in the Tradition of the Church; (2) a hearing of the Holy Scriptures in conjunction with the same Spirit to illuminate and inspire us. Only in the word-of-the-Word and the Spirit which He sent can we best understand our life and destiny.
St. Peter describes the life and trajectory of the Christian as “living stones…built into a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ.” This we do by being built on Christ, who St. Peter describes as “the cornerstone, chosen and precious” to create the beautiful temple of Zion, the real temple of an elect people that no invading army—even Satan’s minions—can ever destroy. St. Peter reminds us here in chapter two of his first epistle that, by ourselves, we will only ever “do Christianity” for ourselves. A stone in the middle of a field does nothing—be it even the most beautifully sculpted and polished piece of marble—it will only bring glory to itself. But as the Church, we cannot offer ourselves to God and accomplish His purposes unless we do it as one. The Father’s point in giving Christ to us was not make us enlightened heathens, but to unite us in His Son. “Once you were no people but now you are God’s people; once you had not received mercy, but now you have received mercy.”
Posted in Uncategorized | No Comments »