Following up on the previous article’s discussion of shame and envy – I offer this reprint of an early piece which looks at the right role of the “secret” and “hidden” things of the liturgy. Of all the places and spaces to which we should attend – this article names the most important. I suspect that our failure to recognize holy space in the physical surroundings of our lives contributes to our inability to find the holy place within our own heart. I am not sure which must come first – but I think we must know both. Without a proper regard for the ‘secret place of the Most High God’ and the secret place that is our own true heart – then we will know neither God nor our own selves.
He that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty. Psalm 91:1
There aren’t many secrets anymore. I live in a city that is known as the “Secret City,” because in the Second World War it was one of the main sites of the Manhattan Project where the atom bomb, or elements of it, were developed. I have lived here for over 20 years and have come to take the name as a comonplace. But secrets are all too commonplace. During the war this city held nearly 100,000 people, most of whom had no idea what they were working on. Those who lived around the town had no idea at all.
It is obvious to me that secrets can be kept. But it is also obvious to me that, for whatever reason, secrets are being kept less and less. For some, the word “secret,” is synonymous with something nefarious and evil. Things that are secret must be bad or we would let everyone know.
There is another place for secrets. Psychologists would place them in the category of “boundaries.” In theology we would see them as an essential part of what it means to be a Person.
It is important, it seems to me, that Scripture uses the phrase “Secret Place” to describe the most intimate of places where we can be with God. It is secret because I cannot share it, I cannot find words to speak of it. I am in it only because I was invited and once there (having removed my shoes) I am on holy ground and the “secret” is nothing evil, but the very Good Himself.
What do I do with the Secret? When I stand in the Secret Place of the Most High, I can worship. Anything less would be sacrilege. I can adore the Most High God, even if I can find no words to give voice to my praise.
Every human being has a “secret place” – that within them that is most intimate – that is beyond words – that is made for God. Learning to enter this place is a very difficult thing and only comes with time and practice. Our culture, the world where the most secret things in our lives are shouted from the rooftops, tells us to profane even our secrets and shout them to the world as well. And thus we lose something at the very core of our Personhood. Violated, every man and woman becomes a harlot.
The Church, particularly the Orthodox Church, has a very different attitude towards the Secret. It is not to protect the evil or to create a conspiracy – it is to honor the most holy within each of us. Thus we learn to approach the Secret Place with great reverence, even in silence and awe. Many modern Americans visit an Orthodox Church and find it offensive that the altar is occasionally hidden from their sight behind closed doors and a drawn curtain. It is an offense to their ingrained sense of democracy (a sentiment which has no place in the Presence of God). Where the Church would seek to teach them that there is such a thing as the “Secret Place,” that there are things before which they should be silent and into which not all can enter – we seek in our Promethian madness to democratize everything, defiling every secret place we can find, including the secret place within ourselves. [n.b. You will find some variation of doors, curtains, silence, in Orthodox Churches, including some whose doors stand open for the whole service, etc.]
The Church would bid us come to a very secret place – to come and discover that place within ourselves. Standing before the icon of Christ in the presence of His priest, we enter the secret place of our heart and speak what should often be spoken to no one else, and confess our sins. There is no legal exchange taking place (God’s forgiveness for your contrition). Here the priest only listens – he is forbidden to judge (though he may offer advice if it seems to help – it is nevertheless considered a great sin for a priest to judge the confession of someone repenting before God). The priest stands beside the penitent “only as a witness” as the prayers of confession make clear. He will speak the words of forgiveness when all is said as God’s representative, and then all that he has heard will be wrapped in silence, hidden in the Secret Place of the Most High, where God will purge and destroy our sins and make us new. The Fathers of the Church called the sacrment of confession, “a second baptism.”
It is also learning to recover our hearts, our secret place. The priest will never speak of it (on pain of being deposed). Indeed, it is normally understood that the penitent should not speak to others of what he or she has said in confession. Unless there is forgiveness of others that needs to be sought, all is done.
There is much in Orthodox worship and life that seeks to teach humanity of the Secret Place of the Most High and of the secret place that lies within our own heart. The lack of such knowledge robs us of our ability to worship God, of our ability to fully understand our own Personhood, of our ability to love others rightly, and of our right mind. Only a crazy world would destroy the secret places. Without them, we become human beings who have no center. Violated by the presence of oth