Tag Archives: COVID-19

Blogs

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.

Blogs

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.

Reflection

Coronavirus, liminality and meditation

Let me make clear that there is nothing frivolous about this heading and this is not a flippant suggestion that liminality is some weird psychology and that meditation is a cure for coronavirus.

This reflection also in no way seeks to undermine all that we need to do to stay medically as safe as we can, and to stay connected and caring in appropriate ways.

But it is most likely that most of us will suddenly find that life is no longer “normal.” That our normal routines and rhythms have disappeared and that we find ourselves in unfamiliar territory. This just goes to show how much we are creatures of habit and of regularity.

When these patterns of living suddenly change, and particularly when this is due to external factors, many feel that they have been “thrown off their perch.” Scholars call this entering into a “liminal” space. Liminality has the idea of being in unfamiliar territory and in an “in-between” space. The old has suddenly been interrupted and the new is unclear and uncertain. While one may pine for the “old” and impatiently seek to grab the “new,” the liminal space invites us to something different. While this difference may well involve impatience, we need to embrace a creative waiting. And in this waiting the most productive impulse is “what can I learn here,” and “what may need to change,” and “what new things/patterns need to emerge”? Thus, liminality is akin to pregnancy or being in a “womb-like” state.

Also, we may find that we have more “time on our hands” than usual. This is particularly true of those who can no longer temporarily go to work or who have permanently lost their jobs. And while some will constructively make the most of this extra time, for others this may only increase their anxiety. And this may well result in unhelpful and even destructive forms of behaviour.

One positive and challenging move is to become more self-reflective. The well-known Australian journalist, Paul Kelly, has made the point that the cultivation of “a strong inner life is essential” at this time. He goes on to note that this has certainly not been a preoccupation of “contemporary culture.” And ends with the probing question: “do people [still] know what an inner life means”?

Towards an answer to this challenging question, here are some basic suggestions:

First of all, don’t binge out on all daily barrage of news. Don’t become fixated. Be selective in listening to reliable news sources.

Secondly, develop some new routines in your daily life. This may involve some more time in the garden or walking in the park or reading a good novel or playing games with your children.

Thirdly, in thinking of others find new ways to remain connected, while staying safe.

Fourthly, seek to also become more attentive to yourself.

Fifthly, set some quiet time aside each day to think about some of the following basic issues –
a] How are these changes impacting me: physically, relationally, economically and spiritually?
b] What am I most anxious and concerned about?
c] What changes for the better can I make in these difficult circumstances?
d] What strengths or weaknesses of mine are coming to the fore in this changed environment?
e] What can I hope for regarding the future?

In quietly engaging these and related questions one may use deep breathing techniques, differing forms of prayers, journaling, and art or music.

This call to turn “inward” is most appropriate, not only because of the changed circumstances, but also because this is something we have neglected in the more ordinary realities of life where we are busy, distracted, preoccupied, and non-reflective. In normal life one minute of mindfulness does little to ground and orient us.

And the turn “inward” is not about selfishness. It is to become more aware of ourselves in order to relate better to others and life around us.

For those who are happy to do some exploring within the Christian faith tradition, here are some rich resources you may wish to engage in order to deepen your reflections and your meditative or contemplative practices –

St. Augustine. The Confessions. Translator Maria Boulding. Hyde Park, NY: New City Press, 2001.

Bernard of Clairvaux: Selected Works. Editor Emilie Griffin. New York: HarperSanFrancisco, 2005.

Ilia Delio. Franciscan Prayer. Cincinnati, OH: St. Anthony Messenger Press, 2004.

Hildegard of Bingen: Selections from Her Writings. Editor Emilie Griffin. New York: HarperSanFrancisco, 2005.

Julian of Norwich. Revelations of Divine Love. Translator Clifton Wolters. London: Penguin, 1966.

Bernard McGinn, ed. The Essential Writings of Christian Mysticism. New York: The Modern Library, 2006.

J. Philip Newell. Celtic Treasure: Daily Scriptures and Prayers. Norwich, UK: Canterbury Press, 2005.

The Desert Fathers. Translator Helen Waddell. New York: Vintage, 1998.

So, keep safe. Stay connected as appropriate. Change some of your routines. Don’t be afraid of this “in-between” space. Do become more reflective. And journey a little deeper into the rich resources of Christian spirituality.

Shalom,

Charles Ringma, tssf.
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