It is almost a year since South Africa went into Lockdown Level 5. It is not unusual to be “triggered” by an annual anniversary date, even sub-consciously. It has been a difficult and disruptive year for everyone and a painful year of loss upon loss for many. The loss of life and livelihood. ‘The loss of life and livelihood’ is a six-word sentence. It is spoken or written as a kind of ‘summary’ for our collective Covid experience, but it betrays itself by being unable to reach the depths of the loss that it is referring to.
None of us is exempt from loss. In other words, in one way or another all of us are grieving. I hope acknowledging this will give us permission to be patient and gentle with ourselves and each other. Grief may be a grace if we honour it by creating time and space for it. If not, grief may become a ghost that haunts us far into the future.
Another word to describe Covid’s effect is disorientation. In other words, the loss of our bearings or moorings. A sense of things being up in the air or in limbo. A sense of personally being uprooted or unrooted. Once again, the hope is if we are able to name and acknowledge this experience, we may be more settled in the unsettledness of it all.
This past Wednesday we were reminded during our Lenten reflection how contemplatives within the Christian tradition recite the Psalter on a daily basis. The psalms give expression to every manner of our human experience including grief and disorientation. The psalms gift us with words when we are wordless.
Many years ago Walter Brueggemann suggested that the Psalter may be understood to follow three movements: Orientation (a sense and celebration of the ordered reliable life: Psalms 8; 33; 104), Disorientation (the lament and petition of disordered life when everything seems skewed: Psalms 13; 35; 74; 79; 86; 88; 109; 137;) and New Orientation (praise and thanksgiving for the surprising gift of new life: Psalms 30; 40; 138).
Brueggemann notes that the Church has tended to avoid the psalms of disorientation opting rather for singing “happy songs” in the face or raw reality. This denial is not healthy. Praying the psalms of disorientation “is an act of bold faith on the one hand, because it insists that the world must be experienced as it really is and not in some pretended way”, says Brueggemann. He continues, “On the other hand, it is bold because it insists that all such experiences of disorder are a proper subject for discourse with God. There is nothing out of bounds, nothing precluded or inappropriate. Everything properly belongs in this conversation of the heart. To withhold parts of life from that conversation is in fact to withhold part of life from the sovereignty of God. Thus these psalms make the important connection: everything must be brought to speech, and everything brought to speech must be addressed to God, who is the final reference for all of life.”
If disorientation describes your life experience at this time, then I encourage you to soak yourselves in the psalms of disorientation. Lent is an appropriate time to do so.
I mentioned last week that I would share with you more details about opening the sanctuary for in-person services on the 28th March – Palm Sunday. Truth is we are struggling to figure out how to do this. Besides having limited tech-ability on hand at the moment we are struggling to figure out how best to juggle the online and the in-person at the same time. I will share a little more about this on this Sunday. Sorry, I would have liked to be in a position to give you more information at this stage, but I am sure will work it all out. Once again if you are able to assist us with tech-ability or ideas please contact me or the office.
If you are not on the WhatsApp group and would like the zoom link for Sunday, please email firstname.lastname@example.org