In the West, we despise tradition, the accumulated wisdom of our predecessors. In some cases this is good, causing us to learn new things. The idea that our predecessors didn’t know everything is a Western phenomenon. The idea that there was more to learn, more to discover, and that our predecessors could have been wrong was unthinkable before the modern era. We now know that disease is not caused by an imbalance of the four humors. The idea that sickness was caused by bacteria and viruses was a medical breakthrough enabled by a culture that allowed for new ways of thinking. So far, so good.
The problem is that western Christianity quickly adopted this same mode of thought. And it is not just Protestants—this began with the scholastic movement among the Roman Catholics, and thus became part of Protestantism as well. I believe it was the Lutheran Samuel Schmucker who stated that we are standing on the shoulders of giants, and therefore see further than they did. The idea that we can understand Christianity better than the apostles who studied at the feet of Jesus is arrogant in the extreme, yet widespread in the west. Samuel Schmucker himself was not speaking of seeing further than the apostles, but rather of the Martin Luther himself. Schmucker was using this idea to abrogate and replace Lutheran dogma with something he considered more appropriate for the situation in America.
By dismissing the past, theologians and churchmen are seeking to discover the truth in its purity, stripped of the accretions of dogma, tradition, and folk religion.In fact, by reducing Christianity down to the bare text, they strip Christianity of 2,000 years of accumulates wisdom. This is demonstrated most clearly in the realm of spiritual techniques.
About ten years ago I happened to be listening to a Roman Catholic radio show. A caller asked about resisting temptation, and the host suggested that when faced with temptation, try saying the Lord’s Prayer three times. I tried it, and it worked. I was surprised that I could learn something about the spiritual life from a Roman Catholic. I have continued to keep my eyes and ears open since that time, and have decided it is time to discuss some of these things.
When facing an extended period of spiritual doubt, begin reading the gospels, beginning with the gospel of Matthew. Matthew was used as the earliest Christian catechesis, and the five discourses are key to understanding Christianity. Do not begin reading the gospel of John right away. This is advanced theology, and the person wrestling with doubt needs to build up to it.
When struggling with bad thoughts, begin by saying the Lord’s Prayer three times. if the spiritual assault is severe, you may need to continue saying the Lord’s Prayer, speeding up the tempo until it crowds out the bad thoughts. You can also begin repeating the Jesus prayer: “Lord Jesus Christ, Son of God, have mercy upon me, a sinner.” I realize this runs counter to some of the advice from the spiritual fathers, who often counsel praying slowly and concentrating on the words. This is good advice under normal circumstances, but when under spiritual assault the mind needs to be forced to focus on something else.
I the Protestant churches, I was never taught to pray. We had prayer in our churches, and we had our Wednesday prayer meetings, but it was very ad hoc. We didn’t follow any patristic model. Instead, we parroted the prayers of those around us. I am still a beginner in the way of prayer, but this is what I’ve learned.
Prayer is not about accommodating the desires of the flesh. In the Lord’s Prayer, we begin with praising God, then asking for spiritual blessings. Even the prayer for our daily bread is probably a reference to the Eucharist. Even if it is not, it is simply a request for the bare minimum necessary to keep us alive, not for fleshly extravagances. According to the Lord’s prayer, we praise God, ask for our spiritual necessities, and ask for deliverance from the wiles of the evil one.
Likewise, the morning prayer discipline begins with the Trisagion Prayer, the Lord’s Prayer, The Morning Troparia, Prayer of St. Basil the Great, Psalm 50(51), and The Nicene Creed. Then we get into the Intercessory Prayers, praying for the health, welfare, and spiritual well-being of the world. Only then do we get to the Prayer of Metropolitan Philaret of Moscow, in which we begin to pray for ourselves. Except even then, most of the prayer is focused on our spiritual needs and our relationship with others.Our Final Prayers are for our spiritual well-being, the spiritual well-being of those around us, and request for intercession by the Mother of God and all the saints. Never do we pray for our physical needs, wants, and desires. Not that these are unimportant, but the model seems to be to have others pray on our behalf, and for us to pray on theirs. Prayer then becomes a communal affair. We share our burdens with our fellow Christians, and they pray for us, just as we pray for them. Prayer becomes a means of increasing our bond of unity as the body of Christ.
I which I had more, but that’s it for now.