I read with interest an article by the Fr. J. Guy Winfrey (PadreTex – thanks to the Young Fogey for the link) under the title Romophobia in the WRV. The article makes several valid points, and closely follows what I have experienced as both a member and clergyman of the PNCC. The line that stood out for me was:
…but of those who are serving in our Western Rite parishes… [h]ow many of them checked their assumptions at the door as they came into Orthodoxy, rather than becoming simply “propositional Orthodox” (they just change conclusive propositions from their former way of life and don’t let go of their primary assumptions)?
People who leave their original tradition, be it Roman Catholic or Anglican/Episcopal carry a lot of baggage with them. The process of becoming PNCC or Western Rite Orthodox (or anything else) somewhat follows the five stages model. As you may recall, Elisabeth Kí¼bler-Ross in her 1969 book, On Death and Dying identified the five stages of grief, a process by which people deal with grief and tragedy, especially when diagnosed with a terminal illness or when facing a catastrophic loss. The common progression of states is: Denial, Anger, Bargaining, Depression, and Acceptance. A change in something as deeply experienced as one’s faith tradition can put you through a series of changes that might mimic this progression. While not exactly parallel, the Kí¼bler-Ross model of conversion might follow these stages:
- Conversion – the euphoric stage during early conversion where the individual’s new faith community is perceived as a place of acceptance, simple perfection, and love. This is further enhanced when the convert must enter through a formative process of some type. The achievement, post catechesis, amplifies the honeymoon nature of this stage.
- Need for the Recognizable – a period where the individual attempts to find parallels between their former faith community and their new community. They might say, ‘It’s just like Brand X, except.” This provides a comfort level; touchstones and recognizable furnishings in the new home. The problem can be exacerbated when the converted person is a member of the clergy, and they attempt to meld their former touchstones into the new community. At its extreme, the attempt to fit old theology into the new home turns out to be a disaster. The old color and style are all wrong and it makes it look like an amateur built a house using seven different architectural styles. The convert can face extreme discomfort when truths formerly recognized as absolute are now being defined as untrue or suspect.
- Anger – a period where everything old is wrong. The individual begins to understand that their new home is unlike their old home, in theology, liturgy, polity, and many other ways great and small. The new home isn’t just dissimilar, but diametrically opposed. These differences explode with the brightness of revelation and become magnified beyond reality. The Bishop of Rome, from being misguided in his Church’s assumptions of personal infallibility and universal jurisdiction, now becomes satan’s child. A lot of convert idealism is found in this stage, and I think the anti-Romanism Fr. Winfrey mentions. The answers are all found in the errors of the old way rather than in the rightness of the new.
- Integration – the new community becomes home. It is seen for what it is, distinctive with both good and bad. Attempts at external integration of the old fall away. Anger becomes muted. The individual begins to see clearly and is ready to resume the faith journey.
- Journeying – the faith journey resumes full force. The individual finds that they are indeed neophytes who need to learn about their faith. They begin the climb toward God guided by the truth of their new community, and the learning process. There is comfort and a natural confidence in the new community’s life.
For other takes on the conversion process see:
