Catechumen

A catechumen (Greek: κατηχούμενος) is one who is preparing for baptism in the Church. In modern usage, catechumen can also refer to one who is preparing for chrismation (or another form of reception) to be received from a heterodox Christian communion.

In the ancient Church, the catechumenate, or time during which one is a catechumen, often lasted for as much as three years and included not only participation in the divine services but also catechesis, formal instruction from a teacher, often the bishop or appointed catechist. Exorcists often performed the catechetical role, as well, following their initial prayers of exorcism over the one being made a catechumen, which is the traditional manner of receiving a catechumen into the community of the Church.

Catechumens are understood to be Christians upon beginning their catechumenate, and should they die before baptism, they are traditionally given an Orthodox funeral.

As the Church eventually became the majority religion of the lands in which it sojourned, the catechumenate as an institution gradually died out in many places, as most Christians were being baptized shortly after birth. As Orthodoxy has moved into the West and Far East and begun gaining converts to the faith, the catechumenate has been significantly rejuvenated.

Catechetical instruction in Orthodoxy in America does not typically last the three years which was common in the time of St. John Chrysostom, but typically can last from six months to a year, depending on the practice of the bishop, his jurisdiction, and the level of spiritual maturity of the catechumen. Local parish priests typically oversee the catechesis of those preparing to be received into the Church.

The Orthodox Church has no formal catechism, a single body of work that details the specifics of its faith. This is one difference between the Orthodox Church and the Roman Catholic Church, who does have a specific catechism.
[from OrthodoxWiki, http://orthodoxwiki.org/Catechumen]

My family and I are catechumens in the Church. We were to begin our instruction with Fr. Anthony's Basic Class on Orthodoxy, but due to a misprint in the bulletin the class was not offered the night we were in attendance. Rather it was the night during Holy Lent when the entire Canon of St. Andrew of Crete was prayed with the Little Compline.

One might call this a pretty big mistake. The Canon is very long and thorough, and very different than a class session, in the traditional sense. However, it was fitting that this "mistake" happened to us. Catechesis is very important - and by catechesis I mean here formal instruction via books or a catechist. But in Holy Orthodoxy the Liturgy and the prayer canons and offices are in themselves a catechist.

If a person only read of Orthodoxy and talked about Orthodoxy, and learned from there to think in an Orthodox way, and to speak like the Orthodox speak, and to love the things the Orthodox like, this would in no way make such a person an Orthodox Christian. Rather, to be Orthodox means to be Orthodox. A person is Orthodox who first has finally chosen to be Orthodox and has been received by the Church (like a mother receiving her adopted and beloved child). And from there one begins to be Orthodox by daily seeking to become Orthodox, by soaking up Orthodoxy and engaging in Orthodoxy through the life of repentance, prayer, worship, and merciful action in the world.

So as catechumens, that is, as a learner and an infant in the new creation of Christ's kingdom that is Holy Orthodoxy, we began in one of the best ways possible. We began to learn the cry of repentance. Were we surprised? Yes. By the change in plans? At first, but then by how much our souls needed this sort of prayer. And then after that, how rich and full of the Scriptures this prayer is - both in content and in spirit. Next to our weekly attendance at the Divine Liturgy, the Canon of St. Andrew of Crete was the best way to begin our life as catechumens in Holy Orthodoxy.

Below is an excerpt. The full text, broken up over four nights, is available from Monochos.net. A synopsis of the canon's author, St. Andrew of Crete, is located at Wikipedia.

Stasis One, Ode 5

Eirmos: Out of the night watching early for Thee, enlighten me, I pray, O Lover of men, and guide even me in Thy commandments, and teach me, O Saviour, to do Thy will.

Refrain: Have mercy on me, O God, have mercy on me.

Troparia:

I have passed my life ever in night, for the night of sin has been to me thick fog and darkness; but make me, O Saviour, a son of the day. (Ephesians 5:8)

Like Reuben, wretch that I am, I have planned an unprincipled and lawless act against God Most High, having defiled my bed as he defiled that of his father. Genesis 35:21; 49:3-4)

I confess to Thee, O Christ my King: I have sinned, I have sinned, like Joseph's brothers of old, who sold the fruit of purity and chastity. (Genesis 37)

Righteous Joseph was given up by his brothers, that sweet soul was sold into slavery, as a type of the Lord; and you, my soul, have sold yourself completely to your vices. (Genesis 37:27-28)

Imitate, wretched and worthless soul, righteous Joseph and his pure mind, and do not be wanton with irrational desires, ever transgressing. (Genesis 39:7-23)

If Joseph of old also occupied a pit, O Sovereign Lord, yet it was as a type of Thy Burial and Rising. But will I ever offer Thee anything like it? (Genesis 37)

Glory to the Father, and to the Son, and to the Holy Spirit:

To the Holy Trinity: Thee, O Trinity, we glorify, the one God: Holy, Holy, Holy art Thou, Father, Son and Spirit, simple Being, Unity ever adored.

Now and ever, and to the ages of ages. Amen.

Theotokion: From thee, O pure maiden Mother and Virgin, God Who created the worlds and ages was clad in my clay and united to Himself human nature.

The Eirmos is repeated, ...

Inevitable Consequences

What's this all about?
If you're confused, read the original conversion announcement.

I think it's important to read comments on a blog. I know when I write a post, I try to focus on the thing I want to say, and not get side-tracked. The comments, though, are a great place to talk about things the post missed, or just to talk about related things. Some of the best parts of a post are the comments that follow.

Not everyone's comments are alike, though. Since announcing this humongous change that my family and I have chosen to undertake, we've gotten a lot of good feedback. Sure, you're always going to have some people who want to call you satanic, uneducated, evil, or conniving. I've had that happen, as have others before me. But, thankfully, most people have been very human and very Christian.

One comment I've heard does ring true: when a pastor converts, it upsets the people he leaves behind. Very true. Many of us observed this some years ago when notable Lutheran pastors decided to convert to Eastern Orthodoxy, and in some cases brought some of their parishioners with them in the process. I may not have attempted to bring anyone with me, much less even told anyone about my discernment that I didn't have to, but that does not change the fact that the people I left behind most likely will be upset, confused, and possibly disillusioned.

I know that my former parishioners were told about my conversion shortly before I announced it. I am told they were shocked. And I can only imagine what else they must be going through. There isn't much I can do about that part. I have tried very hard to keep my discernment into Orthodoxy separate from my responsibilities as a parish pastor. My inquiry (and now conversion) into Orthodoxy has to do with me and my family, not the parishes I served. But in the end my final choice to convert destroys the separation I had held in place. Questions naturally arise from this.

What about all that I did as their pastor? What of the baptisms, the Lord's Supper administered by my hand, the forgiveness of sins dispensed "in the stead and by the command of my Lord Jesus Christ"? If anyone is concerned, look to what you believe. For the Lutheran these things depend not on the man's character, nor what he does with his future, but upon the divine call. If the man had a divine call, then that is where the Lutheran puts his faith.

What of all that I spoke? What of my preaching, teaching, catechizing, etc? Check me against the Scriptures, if there is doubt. Consult the Book of Concord that I once pointed to. It's all there. I took from Luther whenever I could, relied upon official service books, used confirmation materials handed to me by the seminary, and even reformed ancient prayers to conform to Lutheran theology. And if anyone still has a doubt about anything I ever said or did, I will gladly point to the seminary class I learned it from.

Ah, but what of the icons? Last I was in the seminary bookstore, icon prints were still for sale (which is where I got my first one), and two icons hung in the chapel. Lutherans love icons (though not all Lutherans) as beautiful religious art. If this were not so, then when I published my use of icons in the basement chapel of one parish, where were the cries of foul from all the Lutherans?

I can only guess what my former parishioners must be thinking and feeling. It may be some of the above, it may not. I can only apologize for causing them suffering, and thank them for their love and kindness towards us when we were there. We still love and care for them very much. And I respect them. The contract was for Lutheranism, to speak humanly, and that is what I delivered, because when I was with them this was my true confession. Now that I am not their pastor I am doing something else. My suffering was perhaps the Lord's way of dividing us from where we were toward where we needed to be.

My district president and I have an agreement: I will not seek to cause disruption in the parishes I leave behind. I would have it no other way. Yet someone may ask, "If you believe in Orthodoxy, then why would you want to make people feel secure as Lutherans? Shouldn't you try to convince them to become Orthodox?" My answer: to do so would be to force it on them, and that is more danger than I think is good for them. I respect their convictions and their belief, for it was my belief, too, as their pastor. So my desire is that the congregations should heal from the loss of their former pastor, prepare for a new pastor (whoever he is, he will be truly blessed among them), and continue forward together in peace.

"Don't you wish them to embrace Holy Orthodoxy?" YES, of course I do. But, in my opinion, a person should choose to look with freedom. I wish everyone in all creation were Orthodox, but I will not force it on anyone if I can help it. I love my former parishioners and respect them, and in my final fatherly consideration of their souls, I don't think forcing them to look would be healthful for them.

If anyone from anywhere decides in their own freedom to look, that is their choice, and that is by far more healthful than being forced to choose (though still serious). Emily and I both stand willing to listen and to help out anyone, as do countless others who comment on our blogs and to whom we link, for we know there are many across the U.S. and abroad who are reading about what's going on and feel drawn to look into Orthodoxy for themselves.

Let me close this post with a conversation I had recently:

I was speaking with an inquirer. He was very excited about what he was finding in Orthodoxy. When he explained to me the reasons he had for coming into Orthodoxy, one of the reasons was because a pastor he knew had converted, and he had never known that pastor to be wrong before, so he too was going to join. The man who said this to me is a smart man, and a good man, but he had made a mistake that is easy for anyone to make. I said in reply to him, "It is certainly well and good to look into Orthodoxy because of your trust and admiration for this man. However, you should not come to Orthodoxy because of the faith of someone else, no matter what you thought of him. You should only convert to Orthodoxy if you come to believe it yourself." He agreed with me.

When a pastor converts as I have done, there are many people - his parishioners and plenty of others - who may be tempted to follow him because they trust him. However, this way leads to sorrow and loss of faith. Instead one should seek only the Lord Jesus Christ in all things. So respect or admiration can lead a person to inquire, but finding the Lord Jesus Himself is the only reason to truly follow, for it is He that we are called to follow as disciples, and He alone.