Question: Jobson P.K. 

During this spread of the Corona Virus I got many messages on the silence of God and meaninglessness of religion and its various practises and the importance of science. How do you see the role of religion in the present context?

Answer: Saji Mathew Kanayankal CST

The attack of coronavirus and its effects have drastically affected the whole world. As of today, it has attacked 195 nations, more than six hundred thousand people are affected by it and the death has crossed thirty thousand. Such an epidemic is the first in the history of humanity. It is true that there is a great deal of uncertainty about its scale and impact and its long-term consequence is not yet calculated. In such a perennial situation, people may ask many questions concerning their life and existence and seek for meaningful answers based on the most fundamental dimensions of their life and tries to find out its meaning in relation with their life, experience and ethos. In this context, it is natural that to look upon religion or God with a critical eye or sometimes cynicism may encircle in human mind. However, for people of faith, this search also can be a gracious time to experience authentic religiosity!

Religious Practises are not Magical Power
During the spread of this coronavirus, we have seen a lot of sarcastic discussions on religion and some people even argued that God is hidden or disappeared. Some others were expressing their verbal jerks on the meaninglessness of religious practises like the celebration of Holy Mass and other prayer services. It is true that most of the religious communities have suspended their typical operations, leaders were forced to leave many of their traditional ritual practises, mass gatherings were banned, the temples were sealed down, thermal scanning was installed; churches, temples as well as mosques were left as if an abandoned place! Pope Francis has entered into self-isolation and the holiest place of Mecca is closed. At this juncture, it is easy to think on the worthlessness of these practises.

In a very superfluous look, it appears to be true. If we make a close search into it, one can understand the frivolity of such arguments. Indeed, these questions would help us to ponder deeply on our convictions of religious life and practises. In our society, a kind of ‘magical thinking’ about religious practices and prayers is popular not only among the ‘faithful’, but also among the nonbelievers and atheist! Many mockeries and mimics on behalf of faith or of religion is to be challenged or to be evaluated critically. While the ‘faithful’ are adherent to certain future tellers or miracle workers, it is easy to misinterpret the religious truths/ practises. Narrowing the expression of faith on such magics or gimmicks are absolutely naïve and absurd.

It is to be noted that Catholic Church never relays on the magical power in any kind of its religious practises, whether it is sacraments, sacramentals or even simple prayers. For instance, the grace one receives through liturgy cannot be received automatically like in a magic. The faith of the believer as well as his/her active participation is an important element in it. Even though we believe that the ‘whole Christ is truly and really present’ in the Eucharist, we do not attribute any kind of mechanical change to it. The theory transubstantiation underlines the unchangeability of the material properties of the bread and wine. The change takes place only in its essence, not in the accidents! If we do not attribute such a magical power to liturgy/Eucharist, what should be our attitude towards other different kinds of practises or prayers! It is to be underlined that the religious, theological and ethical knowledge are not in the realm of mere fantasy, rather they open us to the reality comprehensively. However, the temptation to ‘over- believe’ or the beliefs in ‘magical power’ is a temptation to defy authentic religious experience and logic.

At the same time, the Church always respects the science and welcomes its innovations. We have seen many priests or religious who were engaged in scientific discoveries and practises in our history. Many good scientists, who discovered great inventions were good faithful as well. Science and faith are not mere opposing polls, rather, they are ‘two wings, on which the human spirit rises to the contemplation of truth’ (Fides et Ratio, Blessing) and through which one can lead his/her life authentically. However, telling or behaving as if science is only true is a kind of fundamentalism. As it is observed; “science is a wonderful arena of truth and understanding truth. It is an amazing tool that can help human flourishing. We just believe it can’t address all truth that exists.” In our fight against corona, we have to use all possible scientific and medical methods to overcome this situation and to control its spreading. So, the church would recommend or demand that all faithful should adhere to the pronouncement and legal regulations given by the concerned civil authorities in their respective places. As Dr. James Dew, the president of New Orleans Baptist Theological Seminary comments; “We need God’s grace more than ever before,” and “we also need our medical community to do its best work right now.”

Similarly, it is also a time to rethink on many religious practises, rituals and ceremonies. Some of the religious leaders are obstinate to certain rituals or practises, which are mostly culturally or traditionally formed in the human history. In his Apostolic Exhortation, Pope Francis criticises the self-centred and elitist complacency of such kind of people, who give excessive importance to certain rules, customs or ways of acting. The “obsession with the law, an absorption with social and political advantages, a punctilious concern for the Church’s liturgy, doctrine and prestige, a vanity about the ability to manage practical matters, and an excessive concern with programmes of self-help and personal fulfilment” (Gaudete et Exsultate, 57), etc., are not the expression of authentic religiosity. They prioritise religious rituals above everything. In fact most of these customs and practises are not the essence of the religiosity, rather they are the external dimension and collective or communitarian expression of our individual faith. So far as we are human beings and are part of the society, they are necessary for our life. Now, as we are withdrawing from all kinds of structured activities of religion, is a time to rethink about our attitude towards various practises and rituals which are culturally constrained and traditionally constricted. It is a time to regain the simplicity and innocence of practises of rituals and ceremonies; a time to ‘letting ourselves to be led by the Spirit in the way of love,’ and to ‘seek what is essential’ (Gaudete et Exsultate, 59). In a concrete way, it is an occasion to restructure our faith. Is it mere superficial, or is it simply centred on certain rituals or celebrations? The authentic religiosity goes beyond all these external realms.

A Call to be Responsible and the Messengers of Hope
By being quarantined in a room, we also express our social responsibility and solidarity with the governments, health workers and forces who try their best to control the epidemic. As an individual, we have to be very serious about the health challenges that is faced by the world community today. It is already recommended that the ‘social distancing’ is the best practise to slow down the epidemic or to break the chain. So, we should not act as irresponsible persons, downplaying the virus risk! If someone is contaminated because of my presence, then I am really culpable and such acts are to be punished. However, when we are isolated or asked to be alone, it is a constructive time to strengthen our faith and to intensify our personal convictions not only of religion but also of the societal or communal values. It is a time of retrospection, a time to reflect on ourselves and our existence in the universe. On the other side, it is also a time to reflect on the littleness or feebleness of human being, who are claimed ‘the most powerful’ being in the world. Even though we make many bombastic rhetoric on our intellectual capacities, financial well-being, political power and scientific growth, in front of such a tiny, little virus, we are forced to ‘run away’ and to be quarantined. In Biblical tradition, tragedies are a time of introspection. It is time to look back into ourselves and tries to improve our life, behaviour and relationships. We may not be knowing the real reasons of the tragedy, but looking through the eyes of faith we can understand that it is sign for transformation, change and retrospection.

It is true that there is a lot of fear now, in the communities, among people and society. As a true believer, it is our responsibility to be bearers of hope, peace and joy! Panic and fear are not from God. It is not to say there is no reason to be concerned, but being in panic may put us in a difficult situation. Calmness and hope are the gift of God. Even when we see that the situation is beyond human capacity or control, there is possibility to resist the panic and trauma with the weapons of inner silence and tranquillity. When the words fail and our acts collapse, silence and quietness with certain simple gestures may bring hope and consolation that helps us to develop new forms of hospitality, fraternity and solidarity. As Pope Francis underlines; “We are all children of God, and He watches over us. Even those who have not yet met God, those who do not have the gift of faith, can find their way through the good things that they believe in” (Interview of Pope Francis on La Repubblica, on March 18, 2020).

Instead of fear and anxiety we should learn the art of filling our heart with hope and love. We can conquer fear and anxiety by submitting ourselves totally to the one who has the power over the entire creation. “In the midst of isolation when we are suffering from a lack of tenderness and chances to meet up, and we experience the loss of so many things, let us once again listen to the proclamation that saves us: he is risen and is living by our side. The Lord asks us from his cross to rediscover the life that awaits us, to look towards those who look to us, to strengthen, recognize and foster the grace that lives within us” (Pope Francis, Urbi et Orbi, 27 March, 2020). As a message I have received one of these days, many things are banned, but not love. While fear fills our heart with dread, panic, and anxiety, love fills us with affection towards God and others. It is an ability to transcend the space of quarantine and to reach to the heart of millions of people. When you are withdrawn from the public, you can be related with others in spirit, which is more authentic, deeper and comprehensive.

I would like to conclude these reflections with the thoughts of St. Ignatius of Loyola, the founder of Jesuit. He says of two kinds of forces that works in our interior being. One is the spirit of God, the power of God that gives us hope, happiness and joy even in midst of struggles and unprecedented events. The other is the force of evil, that brings us anxiety, fear, sadness, hopelessness and desperation especially at the time of uncertainties and problems. Panic and anxiety pull us away from God and then from neighbours. On the other hand, God’s spirit, tells Ignatius, “stirs up courage and strength, consolations, inspirations and tranquillity.” So, trust in God that makes us calm, serene and hopeful and obey the instructions and guidance given by the civil authorities. In simple terms, ‘let us wash our hands and fold them together for prayer!