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More to Church

More than Church
A Reflection by Charles Ringma tssf

Whenever we talk about church, we primarily have the parish church in view where we meet on Sundays for worship, word, sacrament, and fellowship.

At a secondary level, we may also have a small mid-week prayer, Bible study, or fellowship meeting in view. And at tertiary level, we may be thinking of the denomination of which the church is a part, or the universal church as it exists globally.

This way of thinking about the church is primarily marked by its being gathered- together and its institutional nature.

All well and good! But there is more to the story.

The first, is the recognition of the church militant and the church triumphant – that is the present-day historical church in its journey of witness, service and suffering, and the church of the saints who have gone to their heavenly reward, but, who are in a spiritual sense, “still with us.”

Secondly, for much of the church’s history there has existed the parish church and various forms of Christian community of which Monasticism has been the most enduring reality. In our contemporary context while Monastic communities have diminished, there are parish churches that have formed small intentional communities as part of their over-all life together.

Thirdly, there are many church-related institutions and ministries. These are mainly in educational and community welfare domains.

But there is even more to the story when we think about church. Unfortunately, the three further areas I wish to draw attention to tend to be the neglected or over-looked domains. And primarily these have to do with the recognition that the church is both a gathered and a scattered reality – the people of faith in their families, neighbourhoods, and places of work.

1. There are many so-called para-church organisations and ministries, initiated by Christian individuals and supported by Christians across denominations, that are committed to the work of witness, service, care, and justice. It is unfortunate that the parish church often does little to acknowledge, encourage, or support these ministries.

2. There are the many “informal” ministries and services that the “laity” of a particular parish church engage in that are seldom recognised. These are neither prayed for or supported. The problem here is the over-focus on the institutional nature of the church and its ministries, and an underplay of church as people in the world serving in their neighbourhoods, places of work, or their involvement in other networks.

3. There is the reality of the Christian family as an embryonic form of “church.” One hears little about its importance in the nurture, care, and formation of the next generation.

In the light of the above, I which to make several suggestions –

First, there is no theological justification for the present hierarchy of parish church, then intentional Christian community, then Christian family, then para-church organisations, and then what Christians are doing informally as the scattered people of God. All seek to be the servants of Christ. All are committed to worship, word, and service.

Second, this means that the parish church must see itself as linked-to and involved-in all the other spheres of Christian expression and engagement and therefore needs to become a more open, engaging, and reciprocal institution.

And thirdly, this is particularly relevant in the Western world where involvement with the parish church is diminishing. This means that the more diverse but cooperative the witness and service of the people of God can be, the greater the possibility of its impact.

Charles Ringma, tssf.

Coronavirus and ascetism

Coronavirus and Asceticism

by Charles Ringma tssf

Much of the Christianity in the Western world has been focussed on blessing and much-having. One almost gains the impression that God has been cast as the perennial Father Christmas in the sky.

This one-sided notion of God’s relationship with us, has been somewhat dinted in this time of pandemic.

What most people are now grappling with is not the reality of blessing, but the challenges of pain and struggle in the midst of loss. And much has been lost – jobs, businesses, homes, health and general well-being. More that, our economies have received such a blow that recovery will take many years. And who knows what else will be lost in the aftermath of COVID-19.

Possible deeper losses may include the loss of confidence in our global order, in our governments, and in other social institutions. And some may be entertaining doubts about the church and other religious associations.

In countries that have not been so severely impacted by this pandemic, the refrain is – back to normal as soon as safely possible. And while this is understandable, I hope that this time of abnormality has taught us something so that there will be a new “normal” that we all aspire to and will work towards.

I believe that the hope for a new “normal” is also appropriate for the church. I hope that the present-day church won’t rush back to the old normal. This is important, because the church of the old normal has been too captive to the dominant ethos of contemporary culture, and has functioned too much on a business model for its institutional life. Moreover, the church has hardly exemplified its communal identity in Christ through the Spirit, and has failed to function as a prophetic community in society.

It is hard to predict what a new “normal” may look like for the church, but one lesson that can be drawn from our present circumstances, is learning from the present realities of loss. Rather than seeing loss as an enemy, we may learn to see it as friend. And loss is a companion to emptiness, and emptiness may be the seed-bed for a new receptivity.

Of course, it is right that we have emphasized gain in the Christian life. We have gained much through Christ’s redemptive love, even life itself. And in Christ, we have gained as gift the life-giving Spirit. But we have failed to accent the reality of loss. And loss brings us into the domain of asceticism, which from the Greek, asketikos, means sacrifice for the purpose of training and formation (as in a sport). And by way of application, sacrifice and self-discipline, for the sake of growing in Christlikeness and service.

Asceticism has not always had a good track record in Christian spirituality. At times, ascetic practices have negated the body, made salvation a self-effort, and reflected a distorted view of God. Bradley Holt rightly notes that a faulty asceticism “leads to despising God’s good gifts of creation: our bodies and the world around us.”

However, there have also been laudable perspectives and practices. While in religious orders and the priesthood, the dominant commitments have been poverty, celibacy and obedience, for the laity ascetic practices have traditionally included prayer, fasting and almsgiving.

But all of this can be framed much more basically. Asceticism is far more central to the Christian life than simply fasting. Coming to faith in Christ involves the loss of the old life of human autonomy and self-sufficiency, and embracing the new life in Christ. In coming to Christ, we hand over to him our sin and our goodness, in fact our very selves. This new life involves a life of obedience and openness to the Spirit. Thus, it involves the loss of going our way.

There is also more that we need to surrender. The love of God involves us in a commitment to seeing God’s shalom erupt into our world and the love of neighbour involves us in service to the other. What this means practically, is that we are willing to lay things aside and to sacrifice so that a something much better can swim into view.

In the light of these perspectives, it should be clear that ascetic practices lie at the very heart of Christian spirituality and service.

So, the question for us in this time of COVID-19 when we are already experiencing so much loss, is: what is it that we need to learn in anticipating the new “normal” about living more prayerfully and sacrificially? In other words, do we need to become more ascetic? Do we need to embrace loss in new and productive ways? Is the “desert” as important as the “promised land”? Is “not-having” as important as having?

In taking these questions on board we may need to hear the challenge of St. John Chrysostom: “those who live in the world, even though married, ought to resemble the monks in everything else.” Clearly Chrysostom is making the point that there should not be a huge difference between monks and the laity. “Ordinary” Christians also, need to live in community, practise hospitality, live prudently, live in obedience to the gospel, and live in fidelity. Thus, like the monks, we too need to practice asceticism and in relinquishing the good make may for the greater good in the Kingdom of God.

Charles Ringma, tssf.

Coronavirus & The Noon Day Demon

The Coronavirus and the Monastic “Noonday Demon”

By Charles Ringma tssf

While I don’t know how you have been coping (I was going to say “travelling”- but that is rather inappropriate) with the present “lock-down” due to Covid-19, I do know how this has impacted me, and I do hear that many are experiencing negative emotional/mental impacts.

So, let me share something and make a link with the Monastic “noonday demon.” I won’t be surprised if you think that the latter sounds rather strange!

With the “lock-down” I was first rather happy. Being an introvert, I was happy to be at home and felt I had more time than usual to get on with research and writing, although I did miss going to the library.

However, as time went on several things began to happen. The first, was too much of a focus on the pandemic. And since I come from the Netherlands and have lived and worked in Asia and in Canada, I was constantly looking at what was happening in these countries as well as in Australia. Secondly, I was beginning to feel despondent particularly when certain countries seemed to make such poor responses to the crisis. Thirdly, I have become increasingly concerned as to what will happen in a post-coronavirus world. Will things go back to normal? Or will there be significant changes in our world? And finally, I have been impacted by a sense of boredom. Everyday seems so much like the day before. And tomorrow the day will probably be like today.

And it’s the latter that brings me to Monasticism.

If there is anything that is true about the Monastic community, it is the “sameness” and regularity of each day. As a consequence, monks have had to come to terms with the problem of acedia. Simply put, this Greek term means apathy/boredom/torpor. More deeply, it means “absence of care” and a person “afflicted by acedia refuses to care or is incapable of doing so.” This was called dealing with the “noonday demon,” because the heartbeat of Monastic life is attentiveness to God, one’s inner being, the community, and concern for the wider world. Acedia was seen as a temptation.

In the light of this, I wish to make a simple point – I am having problems with “sameness.” And this is not surprising since life in the modern world is about the opposite. It is about distraction, diversity, travel, and living with multiple options.

When this is no longer possible it is understandable that one may become frustrated and even depressed. Thus, mental health impacts of the coronavirus are very real for this and many other reasons.

If you are feeling the same, you may want to share how you are dealing with the “noonday demon”? What I am trying to do is to embrace a practical asceticism. I don’t need travel, holidays, or a night at the movies in order to be at peace and to live with gratitude. I can be thankful for what this day brings, even it is much the same as yesterday. Moreover, I need avoid seeking distraction in order to feel ok. Distraction cannot possibly meet my needs. And finally, I need to wrestle with my most basic need – why am I not at peace with what God gives me in this “ordinary” day? That is my challenge!

Charles Ringma, tssf.

Franciscan Blogs

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