Why We Live in Community. Thomas Merton

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СКАЧАТЬ we dared not dream before. Because prophetic figures throughout the ages have dared to proclaim, “I have a dream,” we, too, have a dream – a dream that is being realized. We have a long way yet to go, but it is solid food for the journey like this bread Arnold first served in the wilderness that gives us the strength to press on toward the mark: the full realization of human solidarity in Christ Jesus. For we are compelled by Jesus’ own Spirit, who breathes deeply and gives utterance through the impelling words of men who were not afraid to lay themselves totally open to that ­uncontrollable Spirit.

      —Basil Pennington

      Why We Live in Community

      Eberhard Arnold

      In 1920, Eberhard, his wife Emmy, and their five children moved from Berlin to Sannerz, a village in central Germany, where they founded a small community of families and singles on the basis of early church practices as described in the New Testament. He wrote this essay five years later.

      Why community?

      Life in community is no less than a necessity for us – it is an inescapable “must” that determines everything we do and think. Yet it is not our good intentions or efforts that have been decisive in our choosing this way of life. Rather, we have been overwhelmed by a certainty – a certainty that has its origin and power in the Source of everything that exists. We acknowledge God as this Source.

      We must live in community because all life created by God exists in a communal order and works toward community.

      Faith is our basis

      God is the source of life. In him and through him our common life is built up and led time and again through cataclysmic strug­gles to final victory. It is an exceedingly dangerous way, a way of deep suffering. It is a way that leads straight into the struggle for existence and the reality of a life of work, into all the difficulties created by the human character. And yet, just this is our deepest joy: to see clearly the eternal struggle – the indescribable tension between life and death, man’s position between heaven and hell – and still to believe in the overwhelming power of life, the power of love to overcome, and the triumph of truth, because we believe in God.

      This faith is not a theory for us; neither is it a dogma, a system of ideas, or a fabric of words, nor a cult or an organization. Faith means receiving God himself – it means being overwhelmed by God. Faith is the strength that enables us to go this way. It helps us to find trust again and again when, from a human point of view, the foundations of trust have been destroyed. Faith gives us the vision to perceive what is essential and eternal. It gives us eyes to see what cannot be seen, and hands to grasp what cannot be touched, although it is present always and everywhere.

      If we possess faith, we will no longer judge people in the light of social custom or according to their weaknesses, for we will see the lie that stands behind all the masks of our mammonistic, unclean, and murder­ous human society. Yet we will not be deceived in the other direction either and made to think that the maliciousness and fickleness of the human character (though factual) are its real and ultimate nature. Admittedly, with our present nature, without God, we humans are incapable of community. Temperamental mood-swings, possessive impulses and crav­ings for physical and emotional satisfaction, powerful currents of ambition and touchiness, the desire for personal influence over others, and human privileges of all kinds – all these place seemingly insurmountable obstacles in the way of true community. But with faith we cannot be deluded into thinking that these realities are decisive: in the face of the power of God and his all-­conquering love, they are of no signifi­cance. God is stronger than these realities. The unifying energy of his Spirit overcomes them all.

      Here it becomes abundantly clear that the reali­zation of true community, the actual building up of a communal life, is impossible without faith in a higher Power. In spite of all that goes wrong, people try again and again to put their trust either in human goodness (which really does exist) or in the force of law. But all their efforts are bound to come to grief when faced with the reality of evil. The only power that can build true community is faith in the ultimate mystery of the Good, faith in God.

      We must live in community because only in such a positive venture can it become clear how incapable of life unredeemed man is, and what a life-giving and ­community-building power God is.

      Community answers

       the socio-political question

      There are political organizations that stand, as we do, for international peace, the abolition of private property, and full community of goods. Yet we cannot simply side with these organizations and fight their battles in their way. We do feel drawn, with them, to all people who suffer need and distress, to those who lack food and shelter and whose very mental development is stunted through exploitation. With them, we stand side by side with the “have-nots,” with the underprivileged, and with the degraded and oppressed. And yet we avoid the kind of class struggle that employs violent means to avenge lives taken through exploitation. We reject the defensive war of the suppressed just as much as the defensive wars of nations.

      We must live in community because we take our stand in the spiritual fight on the side of all those who fight for freedom, unity, peace, and social justice.

      Community

       is the answer to faith

      All revolutions, all communes and idealistic or reform-oriented movements, force us to recognize again and again that one thing alone can quicken our faith in the Good: the clear example of action born of truth, when both action and word are one in God. We have only one weapon against the depravity that exists today – the weapon of the Spirit, which is constructive work carried out in the fellowship of love. We do not acknowledge sentimental love, love without work. Nor do we acknowledge dedication to practical work if it does not daily give proof of a heart-to-heart relationship between those who work together, a relationship that comes from the Spirit. The love of work, like the work of love, is a matter of the Spirit. The love that comes from the Spirit is work.

      When working men and women voluntarily join hands to renounce everything that is self-willed, isolated, or private, their alliances become signposts to the ultimate unity of all people, which is found in God’s love and in the power of his coming kingdom. The will that works toward this kingdom of peace for all, like the ungrudging spirit of brotherliness in work, comes from God. Work as spirit and spirit as work – that is the fundamental nature of the future order of peace, which comes to us in Christ. Work alone makes it possible to live in community, for work means joy in striving for the common good and joy in the presence of those we strive with. Such joy is given to us only as far as we are able to sustain a consecrated relationship to the Eternal, even when performing the most mundane tasks – only as far as we remember that everything that is material and earthly is, at the same time, consecrated to God’s future.

      We must live in community because God wants us to respond to the unclear longings of our time with a clear answer of faith.

      Community through

       the history of the church

      The spirit-filled life of love that arises from faith has been decisively witnessed to over the centuries, especially by the Jewish prophets and later by the first Christians. We acknowledge Christ, the historical Jesus, and with him his entire message as proclaimed by his apostles and practiced by his followers. Therefore we stand as brothers and sisters with all those who have joined together to live in community through the long course of history. They appeared among the Christians of the first century; in the prophetic movement of the Montanists in the second; in the monasticism of the following cen­turies; in the revolutionary movement of justice and love led by Arnold of СКАЧАТЬ