It’s finally here – today is “clean monday”, the fast has begun. So here’s the question: what is “the fast” all about anyway?
Athanasius writing in the fourth century said that a bit of moderate asceticism was useful for everyone – not just ascetics (read – monks, virgins, nuns and vowed widows). But the age of “asceticism” which has played an enormous role in shaping Christian praxis – is ostensibly over (something lamented by fifth and sixth century writers). Does this mean that the Great Fast no longer has purpose?
The fast before Pascha has taken on a life of its own – originating in an act of solidarity with those preparing for baptism it has grown from a one week communal event to a 50 day extravaganza. This is not a bad thing – rather it is simply the natural progression this practice took.
Similarly – in modern practice at least – many of the “mini lents” that preceded the major feast days are no longer observed – instead our communal act of asceticism and solidarity has been collected, sorted, and sunk into “Great Lent”. Are we not perhaps missing out on a valuable opportunity for re-investing in personal and communal praxis?
Stepping away from the mechanics of the when, and how of fasting – lets look at the connection between the act of fasting and the theology of food, and the relationship we as sacramental Christians have with food, and with one another through the symbolism of foods and eating. Without looking in your copy of the Gospels – recall some of the major “it” moments in the Gospels: the wedding at Cana, the feeding of the multitude, dining with Zaccheus, Jesus annointed by the woman with the alabaster jar, the last supper, the revealation on the road to Emmeus . . . Each of these major moments in the unfolding of the Salvation narrative happened in the context of a meal – of sharing food. Food, the act of eating together and alone has theological value in sacramental Christianity. If you missed that, what were you doing when you last went to liturgy?
But “food” and eating is something we in Western Europe often take for granted – it is unconsciously separted from our experience of the sacred. We rush out to grab a sandwich or a take-away during the working day – in order to inhale it at our desk, and continue ploughing through work. We attend lavish balls and parties because it is an expression of the host’s largesse (read – wealth and self importance), and it gives us a notch on the bed-post of our own accumulated status. Food is a means to an end, a means of aquiring status, but it has no overt or intrinsic link with our spirituality in day to day affairs. Periods of “fasting” throughout the liturgical year then can help us re-tune that link, restore awareness of the value and meaning of choosing, preparing, and eating a meal. Cooking and eating as praxis – who would have thought!
Revisiting the idea of solidarity for a moment – many of us are increasingly aware of how our consumer choices are having an impact on the environment, and on others. The recent mad dash for bio-fuel has meant that poor nations seeking to reap the immediate benefits of a cash crop switch from food production that is consumed locally, to crop production which is then taken away in exchange for money. The problem of course is that when you are no longer producing your own food – you have to buy it, possibly from a more expensive, non-local source. Throughout the Great Fast we can take the opportunity to choose differently, and in so doing perhaps make a positive contribution to those who have fewer choices available. This by the way ought not to be taken as a replacement for our duty to give alms during Lent.
For the reasons of solidarity with others, of re-investing in the relationship between food and praxis, I’ve wondered out loud for the past few years if it would not be better to resurrect the older model of multiple mini-fasts throughout the year. This would have the effect (in theory at least) of developing a year round awareness, and praxis rather than the mad dash to cram an enormous amount of meaning and activism into one month.
Faithlab has this interesting snippet about a fundamentalist in California who is openly “praying” for the death of President Obama. They observe (I think correctly) that this is contrary to Jesus’ own example.
What is “prayer”? If we accept that it is that dialogue we have with God throughout the day – then is it not reasonable to expect that the lanuage of our prayer best reflects our aspiration to faithfulness to the teaching of the Gospel?
Paul reminds us to pray for what we need – rather than what we desire. There is I think wisdom here – sometimes we want something, it has caught our attention, or captivated our interest, but rather than contributing to our well being, it is a distraction, even destructive. Our sense of “desire” can be fuelled by ill concieved ideas, half formed thoughts, envy, competition with others . . . you get the idea. If we prayed for what we “desired” and found that those desires were fulfilled – we might later regret having asked for it! In this light then – can any faithful Christian truly believe that praying for the death of another human being (or any being for that matter) does not fall into this category?
But it got me thinking – are there instances of prayers in our liturgies that do not best reflect the gospel ethos? I’m not talking here of instituting a campaign of political correctness – as many regulars already know I find PC language to more often than not be more offensive and distorting than the original texts – rather I’m wondering out-loud if some of the historic “traditional” prayers might need a bit of editing for the sake of faithfulness to the teaching of the Gospel.
The Economist has a good article on some recent (and not so recent) moves linking religious communities with addressing ecological issues (not just climate change, I’d say). They report that a recent meeting of religious leaders, Prince Philip and Ban Ki-moon resulted in various action plans according to one’s tradition.
The Daoists for example have comitted to burning less incense – this is the one that caught my attention most. It is a rather curious idea – when you sit and think about it you can certainly see how that could affect one’s carbon foot print (the harvesting, and burning of plant materials for incense releasing trapped carbon, and/or inhibiting the absorbtion of additional/existing carbon). Here we’ve talked a little bit about incense – and sourcing it locally/indiginously – could that also have a positive effect? Think of the air-miles involved in transporting myrrh, and frankincense for example, whereas something locally grown, or produced in your region would, simply due to the reduction in transport carbon emissions – be greener.
How does your community source the bread used for your local eucharist? How green are Ghostie-toasties? How green is home-baked bread (leavened or unleavened)? I don’t know. I suspect however, that the lamentable bone white wafer is far from being green. But where did the wheat come from for baking your local bread? Here in the UK most of our bread baking wheat, I think, still comes mostly from Canada – eeek!
Would a service lit solely with beeswax candles be greener than say one illuminated with eco-bulbs?
Are we indie folk asking these questions in our communities? If so – what is your community doing?
But while I’m fast approaching my word-limit/post I’d like to re-visit a related topic which is, I suspect, an even more effective means of Indie-Eco-Activism: Food! Food production, and food security is a very serious issue one that has a huge, HUGE impact on ecology and not in your back yard necessarily, but in the back, front, and side gardens of those least able to afford the consequences.
Over the past 100 years throughout the Christian world our theology of food, has quietly smouldered in the background, some of the best elements – like traditional fasting periods – having been eroded, until they are little more than vestigial digits on our calenders.
Perhaps, in our tiny communities of 5, 10, and 20 people we OC/IC folk could inspire a bit of a mini-revolution in theology and praxis that brings the issue of food, and the ecological and social consequences of its production, sale, and consumption to the fore.
Given the referendums in the US, and the rise of violent (even deadly) attacks on LGB folk here in the UK this examination of the relationship between religion and LGBT youth appeared to be rather timely.
I was not aware for example, of the high percentage of homeless teens who identify as LGB folk. Moreover, the frightening consequences of their homelessness – entering the sex-trade to survive is a point well worth discussion – particularly as it has a direct impact on Christian ethics, and teaching – we who are baptised are charged to actively seek to end the suffering of others, and as I wrote some time ago:
What can we do? As individuals we can refuse to visit pornographic sites, we can support organisations that help work to free homeless teens (all of them – not just the gay ones!) from the sex-trade, and we can talk about this often un-discussed issue with others. As OC/IC communities . . . well, there are any number of ways that we can work together, collaborate, and make a real difference. But that would have to begin with our first building more trust with one another. Something I’m afraid is in lamentably short supply.
Getting involved, being engaged in the wider scope of Christian action is sometimes a bit daunting – where to you begin? What issues/needs are not being given the space they deserve at the table? And more importantly in our OC/IC context – how can our tiny local community, or regional body, contribute in substantive ways to making positive changes for others, and ourselves?
For sure, I don’t have the answers to these questions, but over the past couple of years when a possible resource for this discernment process catches my eye I’ve tried to make it register on your radar too. This morning I found a site called change.org which, a first glance, appears to do just that. Have a look – maybe you’ll find something there that you and/or your community can become more engaged with.
If you know of a similar resource please post it in the comments so we can all have look. Thanks.
This article by David Gibson of Politics Daily is well worth a read. He explores some of the reasons why Gay men in particular are “more” religiously invovled than their Straight brethren. Some of the conclusions drawn by one of the studies done by sociologist Darren E. Sherkat are laughably funny, but the piece overall has some points well worth reflecting on.
Poverty As Entertainment
I was scanning yesterday’s paper – no, I take that back, Wednesday’s paper – and came across this brief column by Belinda Webb – questioning the value of a new TV program “How The Other Half Lives”, alongside other (earlier) types of this programming such as “Secret Millionare”. The latter show is based on the idea that a “millionare” lives in an impoverished estate (or similar) for a period of time and then must choose from among those he/she encounters who to give “life changing” money to. The former – is the newest version of the type – and it seems links two families one poor one rich, the poor family being “sponsored” by the wealthy family.
I find this type of “entertainment” disquieting on so many levels. My first reaction is – this is a PR stunt, and in no way real charity. We are taught that the right hand ought not to know what the left is doing in charity – that is to say, charity undertaken to promote one’s self, to show, or to demonstrate one’s “concern” for the least among us is . . . not really charity is it?
And I think there is a reason for this, one which, until just a few minutes ago I did not realise. Charity (of this sort) done in the public eye has the veneer of raising awareness, but the substance, it seems to me, is not as laudable. There is an “expectation” (because of the media of TV) that the “poor” individual/family will express effusive gratitude. There is also the “expectation” (by the audience) of reflection – the feel good factor – on the part of the “donor”. In a way – it creates an old style “patron-client” relationship – which really defeats the purpose of charity; and perhaps even a bit of condescension towards the recipients. Christ gives with no expectation of a return – whether it be through our own gifts and offerings, or our praise for his charitable acts. The point of the teaching then – it seems to me – is that if we undertake acts of charity with an expectation, or to fulfil an expectation of such a response – we are in effect doing it for our own benefit, our own desire for glory.
I’m all for raising awareness of the poverty level in the UK which is shocking to be sure – I think its something like 1 in 3 children in London are subsisting below the poverty level (I might have that figure wrong) – this in a country with a substantial social welfare net (by comparison with what I saw in the US anyway). I’m also very much in favour of being a part of doing something about it – but is a “reality” TV show the way forward? Is this really going to get people organised and make a substantive long term difference for whole communities – or is it, as Belinda Webb suggests – just a form of voyeurism?
This morning’s rounds turned up two curious pieces of news.
Firstly, FaithLab reports that Daniel Akin, the president of the Southeastern Baptist Theological Seminary wants Baptists to have more babies – in order to numerically overwhelm the growing Muslim population in the US. Europe – he suggests, will be taken over by “the Muslims” without a shot being fired because “white” people are not having babies. It’s merely a matter of simple mathematics – he argues. Ummmmm, yeah. . . . no, not so much. It is however, a matter of oversimplification, racism, and a misguided belief that quantity equals quality. There are too many impoverished children in the US as it is (check here and here), too many children and teens go unloved, and undervalued. As I understand the Gospels Jesus taught us to value one another, to invest in real relationships, and to be hospitable to the stranger because in the “space” in between those interactions is where we meet God “in the flesh”. We ought not to care about their particular faith tradition – rather we ought to “be” Christ for them and relieve their suffering. Pushing for more babies in a society that has very real problems providing safe, healthy, balanced lives for the one’s it already has is grossly irresponsible.
Secondly, the Barna Group has released a survey that has some interesting numbers – which might be useful for OC/IC communities. Here are the ones which grabbed my attention:
- 75% of Americans believe that God is “motivating” them to seek communion with him through new methods and experiences.
- 64% are completely open to pursuing faith in an environment that differs from a “typical church”.
- 50% are bored with the “typical” church experience
- 71% are likely to develop their religious beliefs on their own – rather than accepting the slate of a particular church.
These figures would appear to support a position that I’ve been promoting here for over a year now, and that is that more and more people are using the internet to explore their faith; eschewing to one degree or another “traditional” worship settings and experiences. This means that OC/IC communities MUST have a thoughtful, creative, active on-line presence if we are to bring our frequently “alternative” experiences and methods of being church, being community to those seeking to engage with their faith in new ways. I should add here that such efforts would probably be more effective if we strive to not mimic the efforts, and style of “Big Tent” churches but develop our own methods highlighting the creativity and talent of our individual communities and missions.
The survey also raises interesting questions about our methods of outreach on the ground. That is, how are we sharing our story, our way of faith, in the flesh, with the people we meet? How are we going out to meet them? Are we simply repeating the methods of the churches many of us originated in; if so what might we do differently? Maybe, we could make the whole process easier and just have babies?
Finally, I’m writing this from the UK – the home of the modern heathen – so I’m sitting here wondering – what would the numbers look like if Barna did the same survey here?
I’ve seen a few articles lately (such as this one) on the rise of interest in religious activity, and theological education attributed to the economic downturn. The reasons appear to be varied – one is that people have been forced to stop – look around them, and consider the possibility that their priorities were rather skewed. Another is less “optimistic” – they could not get into buisness school . . . yeah, theology is a “good gig” if you can get into it (sigh).
I wonder though – what long term effects will it have in our communities? Will those who complete degrees in theology then go into their communities and do something with it? Will we see an increased concern for valuable relationships with others, the poor, and the lonely? Call me cynical but while I applaud any disciplined search for spiritual awareness, does one necessarily need a degree to do it? Is the rise in interest in such programs merely a “good gig” at the moment; a way to pass the time, look good while doing it, and come out of it in a few years ready to jump back into the cycle that created the problem in the first place?
Earlier this week I posted on Feasts – and the converstaion took an interesting and unexpected direction to discuss fasting and the customary fasting periods before Pascha, and other feast days. I’ve been pondering this thread of the conversation ever since, been doing some reading too. It struck me this morning that many (if not all) religious traditions have fasting customs. Often (at least the examples I can think of off the cuff) these culminate in a feast.
Our historic custom of fast periods is a shared experience across the religious spectrum – a point of solidarity with other faithful people, and seekers of God. What a shame then that over the past century or so the value of fasting customs has been diminished; such that in the extreme (z.b. giving up chocolate for lent) it is little more than a quaint after-taste of a long lost medaeval tradition.
Speaking Of . . .