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• W4381954087 abstract "Ignis Fatuus or Illumination?A Theological Reflection on Le Mythe de Sisyphe and the Eternal Return of the Liturgy Trevor B. Williams (bio) Gathering for worship is integral to Christian life and in the Catholic Church constitutes its source and summit.1 Yet, attendance among the laity is astonishingly low.2 It is unlikely that there is a single explanation for this phenomenon (preexisting the pandemic), but one of the most common papal responses to this spiritual problem is to lament widespread practical atheism or religious indifference.3 Pope Francis, for example, said that God cannot stand the atheism of those who repudiate the divine image that is imprinted in every human being. That everyday atheism: I believe in God but I keep my distance from others and I allow myself to hate others. This is practical atheism. Not recognizing the human person as the image of God is a sacrilege, an abomination, the worst offence that can be directed toward the temple and the altar.4 This definition of practical atheism ensures that any failure to observe both dimensions of the greatest commandment (Mt 22: 36-40) will result in liturgical failure. The dual command to love God and neighbor informs the enduring contestation between actio and contemplatio as emphases in Christian theology.5 Practical atheism, in my view, leads people to perceive the liturgy as an ignis fatuus (fool's light), the legendary glow that entices and misleads pilgrims off the road. If Christian spirituality is to traverse this problem, it must articulate the repetitive nature of the liturgy in such a way as to offer an alternative to extrinsic views of transcendence and reason about its experiential resources. In this essay, I turn to Albert Camus's Le mythe de Sisyphe (1942) and its reinterpretation of the ancient Greek myth to think through what makes an ignis fatuus of the liturgy.6 The most basic characteristic of the spiritual ignis fatuus is that it constitutes a dying light, leading the human person to an extrinsic conception of transcendence (or sterile immanence).7 I believe that engaging Camus in this way can help Christian spirituality develop a counterblow in the formation provided by the liturgy.8 Camus himself was a lapsed Catholic, proposing the philosophy of absurdism to avoid the dual temptations of Christian faith and nihilism.9 This effort is quite similar to Friedrich Nietzsche's affirmation of earthly life as a way to [End Page 36] counteract nihilism and the asceticism he believes are inevitable once human beings begin to orient their lives toward a transcendent source of truth and value.10 Le mythe de Sisyphe reinterprets the myth's traditionally nihilistic symbolism in the characterization: Sisyphe est le héros absurde.11 Such a hero embodies the moral vision of Camus's philosophy, for Sisyphus engages in an endless cycle in which he repeatedly pushes a rock up a mountain only for it to roll back down. I believe that this conception of eternal recurrence is a useful invitation to reflect on the relationship between action and contemplation.12 The structure of Sisyphus's cyclical torment is fascinating because it involves two main parts: (1) the toil of pushing the rock up the mountain and (2) his walk back down to the bottom. Camus places Sisyphus in both experiential modes, managing to construct an atheistic conception of human spirituality that adopts action and contemplation. In Le mythe de Sisyphe, contemplation is not directed to a transcendent horizon (as in Christian theology) but is instead directed back toward the labor on the mountain. Sisyphus focuses every ounce of his creativity on this work and so, in effect, avoids an ignis fatuus that would make human beings depend upon anything otherworldly or beyond experience. His insight is not, I argue, wholly prohibited to Christians, and helps us think about active participation in the liturgy and the laity's peculiar role in the life of the church. Below, I engage in a reading of Camus that draws from his insight on experience in defense of the necessity of repetition. I call this necessity the eternal return of the liturgy. SUICIDE AND TRANSCENDENCE The distinct roles of action and..." @default.
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• W4381954087 date "2023-03-01" @default.
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• W4381954087 title "Ignis Fatuus or Illumination? A Theological Reflection on Le Mythe de Sisyphe and the Eternal Return of the Liturgy" @default.
• W4381954087 doi "https://doi.org/10.1353/scs.2023.a899753" @default.
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