still more on the individualist paradox
posted 17 January 2005, Monday
Now that I’ve had some sleep, gone for a few walks, and reigned in my rather bitter tone (my mood was indeed foul, for no reason I can see, and my initial motivation was amused wonder at some stuff I’d read), it’s time to clarify those earlier posts.
Before I move on, though, please note that I said nothing about folks reluctantly leaving communions that are in manifest apostasy – no longer baptizing people in the Name of the Trinity, but that of some strange god, denying fundamentals not only of particular confessional traditions but the ecumenical creeds themselves, and so on. That’s an ever-present condition among Christians, and in our particular time and place seems to be accelerating rapidly.
What I have in mind is our whole culture of ‘conversion’. Think about this. In the last hundred years, perhaps more if you take Newman’s conversion as a very, very rough starting point, we have seen ever-increasing mobility among Christians. This is especially true in the US as ethnic enclaves that helped preserve doctrinal and liturgical purity have broken down. People pass back and forth from communion to communion in astonishing numbers, at least relative to the historical condition of the churches. There has never been a time or place before ours where Christians not only could, but would, seek something better at the church down the street. So, we’re ever restless, ever on the move, looking for something better, richer, fuller – and yes, more faithful.
Consider the unprecedented access we Christians in our particular communities have to one another. One can visit Baptist services, have lunch with Presbyterians, take tea with some continuing Anglicans, learn the Rosary with the traditional Catholics down the street, all in the same week.
This is coupled in our culture with a quintessentially American phenomenon, Christian primitivism, the search for the pristine, untouched, early church among us in the present. This vision is strangely ahistorical, and finds many different expressions. The most common, of course, are the ‘free’ churches we see here and there, claiming to offer the ‘pure Gospel’ undiluted by the evils of history and time.
Curiously, though, I’ve occasionally seen this same impulse in the turn to Orthodoxy. Now, I find nothing in Orthodoxy that demands one seek an escape from the perils and losses of history, but some Orthodox do seem to conceive of the continuity they claim with the Apostolic Church in rather Platonic, spiritualizing ways: instead of continuity preserved by the Spirit through the vicissitudes of history itself, we can find in Orthodoxy the pristine world of the Apostles themselves, moving untouched as it were through time but immune to it. What's more, in this strange construct, the ‘West’ is the sublunar realm of change and decay, while the ‘East’ is the pure realm of Unchanging, Eternal Forms. This can have a strong appeal to a certain sort of American Christian, strongly influenced by the quest for the primitive Church.
Still, I don’t want to single out the Orthodox, and in any case I hope it’s clear that I’m talking about particular experiences I’ve had, particular books I’ve read, particular blogs I’ve encountered, and not Orthodoxy itself, which again needn’t fall into this as a matter of course. Such a desire for the ‘Golden Age’ of the Church can take refuge in a rather Traditionalist Catholicism, or a confessing Anglican Church standing against apostasy, or a Baptist congregation that claims not to dilute the Bible’s word with ‘human traditions’. It can lead to anyplace, really. All one has to do is read a few books, listen to a few pastors or priests, figure out what the unadulterated Church looks like, and go find it.
Moreover, there is a genre of ‘conversion literature’ that tells, not of pagans coming tearfully to the faith for the first time, but of various ‘journeys’ that lead from one Christian expression to another. In fact, it would be interesting to study the way our culture of conversion results in the marginalization of ‘pilgrimage’ – either as a metaphor for the Christian life from baptism to burial, or the way of returning from sin to grace, or some such – to make room for a more diffuse notion of the ‘faith journey’ by which one moves from, perhaps, open ended searching, to a certain Christian communion, which becomes in turn a way station on the path to an even fuller, truer confession.
So, the whole point to those admittedly ragged, poorly written little posts is that often in the search for a relief from the illusions and terrors of a false individualism, folks are forced to decide on the basis of very little except private judgment to abandon ship and seek the fullness of Truth elsewhere. It is, in our context, an inherently lonely act, no matter how many people may support the move, for ultimately it rests on a decision, one which in early Christian eras would have been not only forbidden, but even unthinkable.
Again, this is not a brief for relativism. ‘The Truth is Out There’ is not just a pretentious slogan for a TV show that’s cooler than it has a right to be. I just think it’s a too-often neglected paradox that the quest for release from what’s perceived as a false individualism must find its fulfillment in an inherently individualistic act, one that would indeed be impossible were it not for our culture of pervasive individual mobility.