Showing posts with label community. Show all posts
Showing posts with label community. Show all posts

Saturday, July 4, 2009

Virtues for a better world


The German Publik Forum Edition has published Leonardo Boff's 2006 trilogy Virtudes para um mundo possivel under the title Tugenden für eine bessere Welt. I have not come across an English version of this. Boff sees several virtues taking clearer shape and gaining profile around the world: hospitality, living together, respect, tolerance, eating together, a life in peace. It may be tempting to translate "convivência" with community, however, the French equivalent "convivialité" points to something else: being at ease with each other. Perhaps Boff points to what Jean Vanier describes as "fooling around at the dinner table". The three terms hospitality, living-together, eating together, all are closely related. Eating together (I like the German word "Tischgemeinschaft") is really what communion is all about, but Boff is not talking about the ritual as a sacred gesture. He is talking about world hunger and our relationship with food and with each other, or our relationship with each other over food. Hospitality has quite a lot to do with food, so does living together and food is essential to eating together as is relationship.

The other virtues Boff reflects on are respect and tolerance. Respect is being used today as a particular approach to violence prevention. Tolerance has come to be recognized today as perhaps not as primordial as it was seen in the 70s, but together with respect and care it makes for peaceful living.

Boff's book is a good reminder that the virtues that make for peace are not primarily to be preached but to be lived and to be discovered and celebrated in the imposing-demanding mix of performance, pleasure, profit and profiling.




Wednesday, June 24, 2009

Think, imagine, resist!


Today a conversation on Swiss french radio "Espace 2" with Marie-Claire Caloz-Tschopp caught my attention. Caloz-Tschopp is the author of the book Résister en politique, résister en philosophie. Making extensive reference to Hannah Arendt, she reflects on the idea of the freedom and space for imagination, discussion and resistance.

This in particular caught my attention: Belonging is a condition for avoiding war and violence. However, belonging not simply to a mass of people, to a crowd, but to a community. I was thinking about the difference between a crowd and a community. Shopping centers attract crowds. Totalitarian regimes create masses that are all following the same ideologies and orders.

Totalitarism, whether fascist, religious or ultraliberal, erases the public space for reflection, because it is occupied by a person, logic, law, or ideology. Totalitarism kills thought and imagination. Caloz-Tschopp insists that discussion, sharing of opinions and the possibility of dissent is essential, in society as well as in the work place. That's what democracy is about, not democracy à la G.W. Bush, but power to the people.

The news these days are telling us about dissent, imagination, resistance. That's very encouraging indeed.


Saturday, June 20, 2009

Symbolic food or fake reality?


Recently I was compelled repeatedly to reflect on the estrangement of communion from its original and real function (just as foot washing is estranged, but hardly practised): It struck me that communion, which gerenally comes at the end of the service, is proclaimed by inviting people to the table of the Lord which is generously set, and afterwards people rush home to have a real meal. Jesus' last supper with his disciples may have been symbolic, but it was a real meal and so was communion in the first generation church. People came to eat to their hunger and they celebrated the communion in the power of the risen Christ. Likewise, the washing of the feet was a common gesture with not only real meaning but real function. Both actions, as gestures and symbols carry beautiful meaning and perhaps power. My contradictory take on this is that while I think that foot washing may promote community and forgiveness, I feel we should reconsider communion or Eucharist as a merely symbolic "meal". For it is no real meal, no real food, we only pretend to have a meal and to eat together. And that's aside from the fact that often the symbolic act is done in a dark, overly sober or sad atmosphere, as if we were reminiscing eternal tragedy. Yet the Lord's table, to which believers are invited, thank God, in reality is rich and full. It is joyful and challenging, conversational and truthful. There is much more than the meager, thin, tasteless and dry bite which could not be further from really nourishing us. Some of our traditions have a sip of wine or juice - again, never enough to quench our thirst after a long and perhaps dry service in a hot room. Why are we not getting real? Perhaps that would be too challenging, to painful, too much breaking our habits of avoiding each other, avoiding truth, relegating reconciliation?


Jesus didn't say to his disciples, eat and drink symbolically, then go home and eat and drink for real. Jesus said, every time you do this - eating and drinking, do it remembering me. Sure, the last supper was the passover meal and as such, symbolic as well. Still, it was for real. Perhaps it is no accident that churches celebrate it only symbolically, pretending to share bread and wine. For in reality, do they really want to share bread and wine? Do they really want to break down the walls and barriers? Do they really want to set in motion the Kingdom of Heaven on Earth? Pretending is so much easier. You don't have to change. You can still feel good. At least you are forgiven and you are not alone. That's a whole lot to get already in a heart breaking, violent world. But is it enough? It is what the church claims to proclaim and to be?


I know, a lot of churches do - occasionally - eat together for real. After having celebrated communion. Eating together is a central and essential part of being human in the world. People eat together with their loved ones, their friends. And occasionally with strangers or those they would not call their friends. In the heavenly world, when friends don't have time to come to the table to celebrate, the strangers, the poor, the undignified ones, get invited. For a real meal, not for pretending. They love it. Speaking of which, that did create some substantial conflict in the early church. The conflict was addressed in a way that has proven sustainable to this day.


Let the church be the church - real and authentic, embodied and tangible. Real people, real food, real sharing, real change. Real faith and real community, wich laughter and tears.