By Fr Lazaro Bustince Sola, Missionaries of Africa,*
Introduction
One of the most intriguing questions we face today both in Church and State Institutions as well as in society in general is the interaction between two fundamental and simultaneous movements: the movement towards respectful dialogue and just relationships on one hand, and the movement towards fundamentalism on the other.
On one hand we observe the commitment and struggle of many social groups to promote a more respectful dialogue among cultures, ethnic groups and faiths, a more just society. Proof of this commitment are events like: the present appraisals in many Arab countries, solidarity with victims of natural disasters like in Japan, interfaith commissions to work together for a more human and peaceful society, human rights groups, social forum, UN efforts to foster a greater solidarity among the human family, the Churches commitment to dialogue, the second Synod for Africa to promote reconciliation, justice and peace, and the increasing number of Religious Societies which take as a priority the commitment to justice, peace and dialogue.
At the same time, there is a clear movement towards greater fundamentalism! Examples of this could be: political dictatorships and presidents for life, abuse and control of resources by individuals and multinationals, mafias for women and children exploitation, drugs and arms trafficking, absolute powers of some cultural and religious leaders, middle east conflicts, suicidal bombers, appointments of many religious leaders of “strict mentality movements”, impositions of some religious leaders-bishops upon their congregations, covering up injustices, increasing demand of “blind obedience” in many religious congregations and increasing emphasis on strict observance of external laws and practices to feel secure and orthodox.!
In this article, I want to focus on religious fundamentalism!
“There can be no peace in society without peace among religions “! (Hans Kung)
By religious fundamentalism, I refer to: the mind set and practice of APPLYING VERY STRICTLY the rules and teaching of any religion.
This can take place in cultural, political and economic systems. Basically, fundamentalism leads to RIGID thinking and attitudes resulting in COMPULSIVE or driven behaviour.
MORALISM referring to having or showing very FIXED ideas about what is right/wrong leading often to judge/condemn human behaviour.
Highlighted is the importance of: genuine dialogue and compassionate relationships, the movement towards fundamentalism-moralism, some roots and consequences of this fundamentalism-moralism among religious.
1. GENUINE DIALOUGE AND COMPASSIONATE RELATIONSHIPS
We notice in today’s world a strong movement towards: freedom, democracy, respect for human dignity and human rights, dialogue and social justice. Humanity is crying for greater solidarity, justice, authentic peace and respect for the other. The cry for responsible leaders who care for the common good and empower their followers other than dominate and dictate without any form of dialogue or consultation is becoming very loud in all spheres of life. Examples of the recent political uprisings in Egypt, Libya among others are big lessons. In Uganda, the recent Elections have shown quite clearly the craving for change and for a more just society and responsible leaders of integrity. In the Church, especially after the second African Synod, there is as well a great awareness and commitment to promote justice and dialogue among ourselves and in society. In many religious congregations, as in our own Missionaries of Africa Society, there is certainly a renewed commitment, clearly expressed in our four recent Chapters, to promote more just and respectful relationships in all our services. This commitment though is clearer in the documents than in our daily attitudes and behaviour.
Our daily witness is not quite as convincing, particularly in the quality of our relationships, in being Mission centred and in our style of leadership. There is a big gap between words, what we preach and actions. We often remain at the level of “political correctness” and of “secular success”, rather than becoming prophetic witnesses.! I find that Pedro Arrupe’s life and leadership is one of the most inspiring prophetic witnesses for religious leaders today. By the end of Vat.II, he was already convinced that: True faith must bear fruits of compassionate justice in dialogue with each culture of today’s world! We humans are so attracted by power and glory that frequently we forget the “Ways of the Kingdom”, and the Way of Jesus which is the way of washing of the feet and service to all that they may have LIFE!
MOVEMENT TOWARDS FUNDAMENTALISM-MORALISM
In today’s world, injustices, corruption, decadency the moral fabric, abject poverty and abuse of power (political –religious) seem to be on the increase and this leads to frustration, social civil unrest, loss of lives and loss of credibility.
The constant social, political and religious “protests” of these days are symptoms of a deeper evil at work. Personal and structural dictatorships seem to have the upper hand in controlling resources, abusing human dignity and rights and other violations of human freedom which take place with impunity.
These fundamentalists’ attitudes and behaviour are particularly evident and regrettable in religious movements, in the Church and in religious societies/orders manifested in the following ways:
• Abuse of minors, both by civil and by some religious leaders.
• Impositions of some religious leaders and even some bishops on their congregations.
• Vatican decisions of imposing certain “strict” renewal movements on some churches, like Japan.
• The focus on “ritual celebrations” forgetting compassionate behaviour and respectful dialogue. Jesus was clear that he wants mercy and not just sacrifices! Math. 9,13
• Increasing demand of “blind obedience” in many religious circles rather than personal and community discernment to search together for God’s Will.
• Abuse of power and money-power in office;
• Gender violence, jealousy and lack of genuine dialogue and cooperate discernment in religious congregations;.
• Unfair suspension and dismissal of staff in religious institutions based on personal issues, ethnic bonds and without any previous dialogue;
• Manipulating appointments of religious members for “bad” reasons;
• Focussing more and more on “survival issues” rather than on Mission;
• Controlling attitude in leadership style rather than “team leadership” in genuine dialogue;
• Covering up injustices and abuses rather than truth telling, compassionate justice coupled with forgiveness and reconciliation
• Encouraging “formalism and uniformity”, for safety’s sake, rather than personal responsibility, quality relationships and creativity.
1. SOME ROOTS OF THIS FUNDAMENTALISM-MORALISM AMONG RELIGIOUS
Lack of focus on the Lord’s Mission for us today
Many religious congregations are becoming quite “introvert” because of the ageing of their members rather than focussing on Christ’s Mission for us in today’s world. Some religious leaders are turning to “strict observance of the rules”, partly out of fear, rather than remaining Mission centred and prophetic. Being too preoccupied with our own survival, we loose the focus on Christ’s Mission for us today and become irrelevant to people’s lives and needs. Our faith often bears little impact on everyday’s life and on the culture of today. Are we deeply rooted in the Vine!?
Disconnected from people and from reality.
The decreasing number in many religious societies is also caused by our lack of credibility. We live often in our own “ivory towers and comforts”, disconnected from the real life and the real needs of the people. We engage in some charitable works but rarely dare to go to the root of the injustices and find ways to overcome them. Since religious are hardly affected by the injustices, pains, sufferings and concerns of so many people, they fail to read the signs of the time. In this situation many religious “over-spiritualize” everything and speak-preach a language foreign and irrelevant to the people. Some religious groups could balance better their religious practices by being closer to the poor and needy. True intimacy with the Lord will bear always abundant fruits of loving the people. (cf. Jn.15:15)!
Crisis of leadership.
We are facing in many religious communities a serious deficit of leadership. We have no charismatic leaders. We lack leaders of sufficient human and spiritual maturity, able to be at ease and dialogue respectfully with others. Thus, many religious leaders resort to abuse of power and to “labelling” of members, exonerating themselves from caring for them and causing serious harm to many. “They lord it over them”! (Mt.20:25). Many religious leaders also fall into the “celebrity culture” of secular leadership rather than remaining in the attitude of service. Many religious leaders seem to function in “political correctness”, be out of fear, be out of personal expectations for higher office! Some are in positions of authority because “we have nobody else”!
Among the temptations for religious leaders and financial administrators today, power for control (prestige, possessions) seems certainly the most damaging of all. The Gospel invites us precisely to use authority for service. Mt. 20,20-28. Some people who become leaders have never known parental love. They had authoritarian fathers, mothers or guardians who wanted to control everything, who did not understand or affirm them. These conflicts with parents often create a sense of insecurity and an ambivalent attitude in regard to authority. When children have had a bad experience with authority, they will have difficulty taking and exercising responsible leadership when they become adults. They have never had good models!
Sometimes authority becomes mere power. The leader then starts organizing everything and everyone, without any care and respect for the persons dignity. They often try to control others and stifle their freedom. Such a leader would easily start finding pleasure in having power and in all the privileges that are attached to a function. They tend not to listen, particularly to those whom they consider to be critical and disturbing.
The need for power can often hide and compensate for a lack of inner freedom and strength! Often leaders cling and hide behind the role instead of becoming good shepherds who serve others and the common good. In the Gospel of John Chapter 10, Jesus describes the characteristics of a good shepherd. Good shepherds know their sheep by name. Knowing someone by name implies knowing his or her gifts, strength, weaknesses, inner wounds as well as vocation and mission in life. This presupposes listening to each one attentively and constructively without judgemental attitudes.
Lack of ongoing renewal
Some religious leaders lack deep and ongoing renewal and sufficient human-spiritual maturity, becoming often “administrators and functionaries”. Being unaware of how they operate and why, they continue to act from their “shadows”, projecting on others the compulsive needs they have within themselves. The “ora et labora” (pray and work) of St. Benedict is often not balanced, leading many religious leaders to one sided views, “re-cycled preaching” and routine practices. There seems to be often a lack of understanding and integration between personal freedom-initiative and community responsibility, due to insufficient human-spiritual integration.
How many of us know and are committed to implement the recommendations of the second African Synod and the Catholic Social Teaching? How many are in touch with the signs of the time ?
2. SOME CONSEQUENCES OF THIS FUNDAMENTALISM-MORALISM AMONG RELIGIOUS
Unless “we live more justly, love more tenderly and walk more humbly with our God” (Micha 6,8) with genuine respect for each other and well focussed on Christ’s Mission for us today, our religious congregations will become more and more irrelevant in the lives of the people, seeking “false” securities in ritualistic celebrations and “strict observances” of external regulations, thus becoming counter-witnesses!
The Church and religious are fast loosing credibility in many countries because of these injustices, abuse of power, hiding the truth and irrelevant living. Clinging to traditions and rituals has failed to bring renewal and vitality. The tendency to find “refuge” in external practices, uniformity and strict observance of blind obedience is one of the most serious temptations for today’s Church and religious. Equally damaging is the lack of consequence and single minded commitment to live the priorities of the Mission as defined in the Gospels, in the Synods of the Church and our own Chapters. This has serious repercussions not only on the number of vocations but especially on the lack of credible and life giving witness. “They do not practice what they preach”! Mt. 15,8. We become then “conformists”, “secularised” and irrelevant rather than prophetic and life giving witnesses. Our faith to be transformative, needs to be “hammered on the anvil of life”, and pruned in deep intimacy with the Lord and care for the neighbour.
CONCLUSION
“This people honour me with their lips, but their hearts are far from Me. In vain do they worship Me, teaching as doctrines human precepts. You disregard God’s commandments and cling to human traditions”. Mk. 7, 6-8
“I tell you, unless your righteousness surpasses that of the scribes and Pharisees…” Mth.5,20
“The Lord loves justice and right and fills the earth with goodness”. Ps.33,3
How we deal with fundamentalism- moralism will determine our spiritual and moral health as individuals, our vitality and relevance as religious societies/orders, and our credibility as leaders of the world which cries for true freedom and integrity. The events in the world today do not afford us the luxury of stagnation in the status quo. The bells of history are definitely tolling for fundamentalism and calling for authentic dialogue and more just-compassionate relationships. I am convinced that in less than ten years, a change of mentality will be a reality in the style of leadership.! Lent may be a good opportunity to review our way of “praying, fasting and helping others”! Perhaps this can be a time of awakening and turning to God and our neighbour in greater truth, compassionate justice, genuine dialogue and convincing witness both as individual leaders and as religious communities.
For this we pray and labour!
*By Fr Lazaro Bustince Sola Missionaries of Africa, Lourdel House, Kampala.
