The Secular Religious

When one is in crisis, unlike trying to solve it as a problem, it is to be seen as an occasion for change by facing it squarely. It needs to be lived through for such change. Therefore, it becomes a creative moment of time and grace. Looking over the transformative elements of the religious life the Conference of the Major Superiors of Men in 2010, stated that religious life “will serve a prophetic role in the Church and society. Living this prophetic witness will include critiquing societal and ecclesial values and structures, calling for systemic change and being converted by the marginalized with whom we serve” (n.1). This will be achieved through a spirituality of wholeness, “participation and harmony among all peoples” “characterized by inclusivity and intentionality.” This ‘mixed-family’ approach to religious community living and working is being seen in view of its continuity and sustenance in the changed cultural reality. This expanded membership is part of the need for such realism.

We have grown suspect of seminars, conferences, study days, proposition papers, and idealistic brain storming sessions, most of which remain ‘caught’ on papers, books and files stacked in the shelf. The changes in constitutions, directories and policies are proofs that we are far behind the real situation. What is needed to start with is realism: cultural, social, economic, political and religious realities as found in one’s own context. Otherwise, all talks, discussions and decisions would turn to be ‘empty formulations’.

The direct and indirect inter-relational living, as mentioned above, is far from realization as we are already dipped into an ‘aged alienation and anxiety’(Richard Schacht, Alienation, 1970, in Fiand Barbara, Where two or three are gathered, p. 18). In order to be prophets and critique of the societal and Church values we need to transcend the alienation stage while being along with the culture (and not counter-culture). Therefore, we need to grow into personal, cultural and religious consciousness; and see the religious living in such light. We need to cultivate a culture of direct communication and inter-dependency (multi-disciplines approach); address personal issues in personal way, individual issues in private settings, and not public yet passive manipulation or blame game, ‘reverse oppression’ and ‘return of tribalism’ (team visits and centralization) forgetting the prophetic quality of religious living.

My personal experiences affirm that the trend of presumed permission, daytime free outings and making leisure time out of one’s ministry, redefine obedience itself; or for example one taking up responsibility, confirming it and then ‘informing’ the authority. Added to this, there is always the ‘justified permission’ to run the show the way one wants i.e. subtle living of Obedience (religious life) on one’s own decision. This seems to be the “Vocation culture” today. Are we individual­ or community oriented? The early Christian community had a common objective; individual plan was sacrificed for the community’s sake. Religious life is one of renunciation, Tyag Bairagi (Vivekananda). Anniversary, jubilees, feasting, taking people out for treat, annual gatherings and celebrating any ‘made-up’ occasions with assumed permission are on the increase. All these are taken for granted, often initiated by an individual in the community, but accepted by the rest.

Agreeing with Aloysius Pieris, the Indian Theologian Michael Amaladoss distinguishes between the ‘option to be poor’ and the ‘option for the poor’.  The ‘option to be poor’ is common to all religions, the ‘option for the poor’ is specific to Christianity. Therefore, to work for the poor, be poor first; to be poor to be more effective. Having two/three rooms/offices occupied for self, is certainly a sign of an upper middle class status. A Religious’ room being cleaned by sweepers, is sign of such living style. The secular subtly has set in religious life. For example, a Religious leader tells that the registration fee for membership to Amway is ‘only’ Rs. 900. (Amway products have a high buying cost). Similarly while on a pilgrimage to Bandel, a confrere decides to buy ice cream for the aspirants, “after all the cost is only Rs. 800 (4 days’ pay of a rural labourer).

True, the present socio-cultural, religious (religion) and institutional development necessitates the use of methods, process, styles, language and concepts that may not be familiar to us. But what about religious asceticism? What about the acquiring of the latest and up-to-date gadgets? Because money is not a concern for us (e.g. Nokia C6, iPhone 7, shoes worth Rs. 3000 and up, spectacles costing above Rs. 10.000 with look-good factor). Having the latest and upgraded mobiles and computers are as casual as changing of clothes. Worst still, one has to enter an AC room to do the accounting, because under the fan the bills fly off!