Renouncing Violence: A book review

Renouncing Violence book photo

 

Mary Margaret Funk’s latest book, Renouncing Violence, was born out of the fractious discourse across the world, but particularly in the United States. She writes in the preface: “The intent of this book is to gentle down. Calmness prevents and scatters violence. When violence is tamed, we find peace of heart. A working definition of violence is ‘form or forces that cause harm’.”

Funk has written ten books, primarily on training the mind which in turn converts the heart, including Thoughts Matter, among others. In Renouncing Violence, Funk clearly articulates how she trained her mind to convert her heart away from damaging thoughts and feelings which were impacting her life. She describes her purpose: “We can do something about violence …. Through renunciation, both individually and together, we can reduce, redirect, refrain, and reprogram our instinctual propensities toward retaliation, recompense, and rage.”  (xi)

Funk is conversant with the classical monastic writings, particularly the desert ammas and abbas from the 3rd and 4th centuries, which influence her understanding of training our minds in order to convert our hearts. Additionally, her knowledge of scripture, nurtured by years of practicing lectio divina informs her approach of inner heart movement from violence to nonviolence.

She describes her process of writing this book in three phases: first phase was listening and hearing that something new was happening these recent years: “The new normal [in our culture] was anxiety from within and fear from without.” (xi)

The second phase was listening to her own “disquietude.” After the U.S. presidential election in November 2016, “I realized that I was saturated with the affliction of anger.” A few months later Funk went on a weeklong retreat with a nun who “prayed out my anger.” But, Funk realized that she needed to guard her heart of anger returning “bringing seven more demons stronger than the first.” (xii)

Funk’s third phase was waiting on the Spirit to direct her to something that she should do about this new normal as “We are in a global bad mood.” She believes Jesus reversed violence through his death and resurrection and that there is “no anger in Jesus, only love.” Additionally, Funk is confident there is no wrath in God and the church was commissioned to extend God’s reign of love, peace, and shalom. From this foundation she wrote Renouncing Violence.
In the first chapter, Funk explores both the word “renunciation” and how to live a life of renunciation. She tells of her experience of choosing a vowed life in a Benedictine order. She had to renunciate her previous life in order to become a nun, she yields to the other members of her community, and devoting her life to God. “Renunciation is also a way to focus energies,” she writes.

Renunciation is also an opportunity to go beyond oneself for the sake of others. It is sweet to take on responsibilities that ensure other people’s desires are fulfilled, maybe even at some sacrifice.” (3)

But, she warns, “renunciation, in and of itself, will seem to have a missing piece if, indeed, there isn’t an overarching and underpinning belief.” (3)

For Funk, this “overarching and underpinning belief” is rooted in Jesus, whom she identifies as “the way out of violence.” She surveys 22 pericopes from all four gospels of Jesus as healer from which she concludes that,

Jesus’ healings show that he is the presence of God in the world enabling humanity to live a new life. Those healed by Jesus become free to become who they are meant to be, part of a community that lives in gratitude and praise, extending God’s work of restoration and healing to the world. (17-18)

She delves into the question if Jesus was ever angry stating “If Jesus was angry and did harm intentionally, then this narrative runs counter to all episodes where Jesus supported, healed, and restored life.” (18)

Furthermore, Funk reminds readers that none of the gospel accounts describe Jesus as angry but they do describe the priests and scribes as angry. The John account of Jesus clearing out the synagogue was an example of nonviolent prophetic action in the tradition of the prophetic witness displayed throughout the Old Testament: Jesus frees the birds, drives out the large animals, turns the tables, and strikes no one.

She summarizes the theme in the chapter “About the Practice of Renouncing Violence” of moving from violence to nonviolence; however, the structure of the chapter itself is a question and answer format rather than exposition. The content in the answers is excellent but the questions appear awkward, stilted, and ultimately off-putting. Nevertheless, Funk provides useful answers based on teachings from the early monastic tradition. She writes:

The training of the monastic way of life has an inner goal: shifting from self-consciousness to an immersion into a mystical consciousness, a knowing and experience of God acting from within, rather than the self acting toward the self. This shift is to have the self in service of God rather than God in service of the self.  (73)

Ultimately, Funk says, the early monastic practices are designed to “root out the affliction” of our anger and violent compulsions.

She concludes the book with three appendices: “Holy Water Prayer”, “Prayers in Time of Trouble”, “What I’ve Learned from Those Who’ve Been Harmed by Violence”; and a helpful bibliography for additional resources regarding nonviolence.

Renouncing Violence is an accessible, straight-forward book that could be used in small groups, Sunday school classes, or weekend retreats for study for those wanting to turn away from “disquietude” in contemporary culture and toward a loving, compassionate, nonviolent approach to all of life.

This review appeared May 17, 2019 on the Englewood Review of Books website.

Life Transitions

 return slowly

(The Hermitage sign along the driveway for departing guests).

 

Greetings from Three Rivers, Michigan! My husband and I moved here almost a month ago—sold our home, sorted, packed, donated (and donated, and donated), and moved to join the residential community of The Hermitage, a contemplative retreat center.

At one point we seriously considered joining the residential community but it never seemed the right time. During a conversation with the Hermitage board someone asked Kevin is he was finished his library career and he realized there was more he wanted to explore. Within the past two years he sensed an inner restlessness and began to discern that he was ready to move on from library work. After pondering and praying we approached The Hermitage about joining the residential community. And here we are.

We are settling into our new home, new work, new schedule, new life. We are learning what it is to pray together as a community six days a week which includes weekly celebrating the Eucharist with one another. We are learning to work together which involves explaining and absorbing details such as which towels and sheets go into which guest room. Working together involves discussing and challenging and yielding and releasing of “my way.”

As Benedict stated in his rules for monastic life: Ora et labora. The literal translation is “Prayer and work.” It can also be translated as “Our work is our prayer; our prayer is our work.”

I discovered this prayer from the Common Prayer: A Liturgy for Ordinary Radicals which describes my inner restlessness and reflection these past several months:

Prayer for Major Life Transition

Lord, help me now to unclutter my life, to organize myself in the direction of simplicity.

Lord, teach me to listen to my heart, teach me to welcome change, instead of fearing it.

Lord, I give you these stirrings inside of me. I give you my discontent, I give you my restlessness. I give you my doubt. I give you my despair. I give you all the longing I hold inside. Help me to listen to these signs of change, of growth; help me to listen seriously and follow where they lead through the breathtaking empty space of an open door.