Unconscious Narcissism

On the seventy-fifth anniversary of VJ Day, it would be tempting to recall veterans of the war in the East I knew in my youth, especially survivors of the Japanese prison camps, or some of the lovely Japanese friends I made at Cambridge, but to do so would be to give in to a kind of unconscious narcissism that has become more and more prevalent as social media have come to dominate much of our behaviour. We have become so accustomed to stating our own opinion, giving others the benefit of our advice, or simply turning every post or comment of others into a vehicle for self-advertisement that we no longer, or only rarely, recognize that we are doing so. What do I really know of the sufferings of those prisoners of war or those affected by the bombing of Hiroshima or Nagasaki? Come to think of it, what do I really know of Japanese culture beyond what my friends have shown me? In both cases, my horror and delight are second-hand, mediated, appropriated.

There is nothing wrong in that, you may argue, but the purposes to which I put them may be. If today you or I are tempted to wade into a fight on Twitter or any other platform, maybe we should ask ourselves what we gain from it? Do we genuinely seek information, want to clarify a view, or contribute to a debate; or do we want to show off, voice our anger, scoop up some sympathy for ourselves under the guise of sympathy for another? When we have become the centre of our own universe, we often misjudge others — and our own motives. What I think we can all agree on as we look back on the tragedies of World War II is that they should never happen again. Let us pray that we may be selfless enough to ensure that they don’t.

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Why I’m Staying with Twitter — For Now

You will probably have read that many Catholics are abandoning Twitter and joining Parler, a social media site that promises a more civilized platform for debate and interaction. Many have urged me to do the same, but the majority of them seem to have a rather narrower understanding of the role of religion in society than I do myself. I don’t wish to interact only with those who share my beliefs or who see social media as existing principally to reinforce attitudes I don’t necessarily share. Most of us end up interacting with a lot of people who do share our beliefs, but that wasn’t why the community to which I belong has been engaged with social media for so many years. We decided, long ago in digital terms, that online interaction would bring us into contact with people who would never ring the monastery doorbell or read a religious book. It would expose us to ideas and challenges we might not otherwise encounter, and the results would be beneficial to both parties. I think that has been largely true, on our side, at least; and I would like to think that our being online has benefited others as well.

It is not just content we are talking about but the manner of our being online that matters. That is where I personally must take a large share of responsibility, for my community has always trusted me to do my best to reflect its values and priorities. I’m allowed to be humorous, teasing, make mistakes, pursue trivia, argue back. But if I get it wrong, I’m expected to apologize; I’m expected to be patient (I am sometimes). Above all, I’m expected to be courteous, and if I can’t manage that because my brain is fuddled with chemo or the prednisolone is roaring within or I simply got out of bed on the wrong side, then to be polite because I am not ‘just’ Sister Catherine when I go online, I’m a member of the community, a Catholic, a Christian. I don’t know whether I succeed or not, nor what effect my efforts have on others, but my hunch is that staying on Twitter and refusing to share in the acrimony, the bad language and all the other negativities we often lament has a point. No social media platform will get any better unless we engage with it and try to make it so. Evangelism has many facets and breaking down misunderstandings and hostility is one of them.

That is why I’m staying with Twitter, for now at least. Why should the devil have all the best tunes, said George Whitefield, misquoting Luther. Why indeed? Digitalnun’s take on that is why should the devil have all the best Twitter, either?

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Post-COVID Beauty in the Church

While many of my contemporaries are gazing into their crystal balls and wondering what a return to ‘normality’ will mean for the post-COVID Church, I find myself less and less inclined to speculate. Whatever we think of as ‘normal’ for the Church will not return any time soon, if ever. Of that I am quite certain, and it troubles me that few of my clerical friends seem willing to admit any doubt. They have been so busy trying to minister to others under difficult circumstances, so bound up in mastering new techniques of outreach and pastoral care (think live-streamed worship, online bulletins and the like), most have failed to register the shift in attitudes that I believe has taken place.

We have seen the Church for what she is: still beautiful, still holy, but as an organization increasingly distant from many of her members. For most of the laity there has been no possibility of receiving any of the sacraments throughout Lent and Eastertide, the most important seasons of the liturgical year. Live-streamed worship, for Catholics at least, has tended to be dominated by male clerics and a few female religious, leaving some with a sense of being invisible, on the fringe, mere spectators not participants. For many, that invisibility will continue. The elderly, those with ‘underlying health conditions’ to use the U.K. Government’s unfortunate phrase, and those who simply wonder whether it is worth the effort of going to their local parish church when they can tune into a much more engaging liturgy online, are not likely to be returning to the pews for some time to come. The Church has changed. The ‘new normal’ will need to take account of this, both organizationally (think parish system) and liturgically.

So, why do I want to reflect on beauty when I could be writing about the response I think the pope and bishops need to make to meet the changes that have already taken place or are about to take place in the future? Two reasons. There is the obvious one, that the pope and bishops are not going to listen to any suggestions made by me, a mere woman and a nun to boot. The second is that beauty is itself a revelation of God and I think we have become too accepting of ugliness in every sphere of life to recognize its importance in the Church. Had you asked me forty years ago I would have said that I hoped, once the excesses of Vatican II re-ordering had been worked through, we might end up with some of the freshness and loveliness that marked the Church in the twelfth century. COVID-19 offers us another opportunity: it would be a tragedy if we were to mistake it in our eagerness to return to the old and familiar.

I had better say immediately that we all have our own ideas of beauty. Years of working with type and book design convinced me of that. But when we do encounter beauty, whatever form it takes, in the natural world or in the world of the mind or human culture, I think we tend to have much the same response. There is that moment of meeting, of recognition, that produces a ‘yes!’ in us that is all there is to say, all that can be said. The COVID-19 pandemic has alerted many of us anew to the beauty of the natural world but at the same time imperilled the freedom and beauty of the world of human culture.

The effect of lockdown on many of the arts, music-making, theatre, our exposure to painting, sculpture, architecture, museums, engagement in informed debate in our universities and other public fora, is incalculable. In a year’s time how much opportunity will there be for an encounter with a living expression of the arts? The buildings will still be there (we hope), but those who give life to the walls, where will they be? Can they survive? We seem more worried about pubs and hairdressers than we do about musicians and actors, for example. And what about the way in which we conduct our public debates? One of the frightening things about our present concentration on racism or any other popular topic is the way in which some views may not be articulated. We must conform to the current orthodoxy or keep silent. How far will that go? Then, what of the environment? Will the rush to negate the effects of lockdown on the economy lead to a short-sighted policy of ignoring the ecological ramifications of future-planning, so that we end up with more pollution than before? These questions are not additional to questions about beauty in the Church but give the context in which our answers must be worked out.

Traditionally, Catholic worship has always valued the beauty of the created world and delighted in the use of all the senses. Will our experience of COVID-19 and the restrictions it has placed on the world about us mean that we shall shrink and shrivel so much that we forget that? The smell of flowers, candle-wax and incense, the feel of wood and stone, the vibration of the organ, even the off-notes of the singing, the motes in the sunbeam as it splashes onto the floor or the drumming of raindrops on the roof are as much part of our experience of worship as concentration on the action of the priest or hearing the words of scripture or sermon. The being with others, united in purpose, experiencing all these things in different ways but at the same time, is intrinsic to our experience of beauty in church and of the divine beauty the Church exists to mediate. Can we do that in a Church starkly divided into clerical and lay, young and old, healthy and sick, to a degree we have not experienced before? Crucially, can we do that in a Church where privatisation of the experience of liturgy (as in live-streamed worship, where the worshipper decides which liturgy to follow and when, rather than simply forming part of a local community) is part of the ‘new normal’? How creative can we be, as distinct from merely being novel? Will we give time and effort to beauty or not?

I am sure I have not written as plainly or intelligibly as I should have, but I have tried to be brief. Here at the monastery, we are trying to work out our own answers to these questions and it is very much a work in progress. We shall probably make many mistakes along the way, but beauty matters — no matter how much it costs. The jar of nard broken and poured may yet fill the whole world with its fragrance.

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On Being Perverse

A light-hearted post for Friday, I thought. Something that nods vaguely in the direction of today’s reading from the Rule of St Benedict (the seventh step of humility, RB 7. vv 51–54) and its insistence that we should be modest about ourselves, not in a Uriah Heep way, but genuinely. But, alas, I made the mistake of looking at a news web site where a large photo of President Donald Trump stared back at me and there was mention of his latest problems with Twitter.

Now, I have to admit that Mr Trump’s doings and sayings often enthrall me, but not usually in a good way. I feel rather the same about the doings and sayings of Mr Johnson, our Prime Minister. But many people think that, because I’m a nun, I shouldn’t have an opinion about politicians, and if I do, I ought not to express it; so may I be perverse instead?

You will have noticed that, in addition to the verified Twitter accounts of Donald Trump and Boris Johnson, there are, at any one time, usually a number of parody accounts. Some have caught the tone of their originals so well that one has to look twice to be sure one is reading a parody, not the real thing. I find that disconcerting at times. In the same way, I find the adoption of aliases also a little vexing. Coming from someone who has been using ‘Digitalnun’ as her pseudonym since the late 1980s, my objection is rather illogical, but I said I was being perverse.

I wonder about some of the aliases chosen. Is ThomasAquinas (not to be confused with Fr Thomas Aquinas O.P.) really a Thomist after the Angelic Doctor’s heart? Does God truly speak for God, and are the utterances of the Twitter Jesus anything like those of our Lord and Saviour? (The answer in all three cases is ‘no’.) To take a great name and use it for oneself suggests modesty (good) but can be misleading (bad) or even a little silly (like a baby trying to emulate the grandiloquence of Dr Johnson). It depends in each case.

So, here is my apology for a thought this morning. If you use an alias for your social media accounts, why? Are you honouring someone you admire, trying to be funny or hiding your own identity out of fear of repercussions? I’m not sure how to answer that question myself. Digitalnun seemed a good idea at the time. I’ve always liked the anonymity of the ‘by a Benedictine of . . . ‘ approach. Perhaps I should re-think, too. Then at least I could argue that I wasn’t being perverse.

Happy St Boniface’s Day!

Audio version

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A Warning Against Hypocrisy

Yesterday I alluded to the portrait of the abbot as Christian leader in the first part of chapter 2 of the Rule of St Benedict and the different ways in which four abbots of Cluny exemplified its ideals. This morning I’d like to turn to verses 11 to 15 and their warning against hypocrisy.

Benedict tells us that the abbot must teach more by example than by words, especially when confronted with those of harder heart and duller understanding (people like me, in other words), and then goes on to insist that what he teaches, he must himself observe. So, there can be no two standards of observance in the monastery, one for the abbot and another for the other monks; no two interpretations of lockdown restrictions, one for government ministers and another for the rest of us; no two expectations of moral behaviour, one for men and boys, another for women and girls. Above all, there must be no preaching one thing and doing another.

It’s quite easy to become hypocritical without really meaning to. The origins of the word in Greek theatre provide the clue. We can play a part, pretend. Often our pretending is a sign of our wanting to be better, more interesting than we think we are. ‘Assume a virtue if you have it not’, whatever that might be. Sometimes, however, we are led to making judgements of others that have more to do with our not wanting them to be as good as they are rather than any just appreciation of their merits or defects. There is so much opinion floating around these days that we are frequently lazy about checking facts. We make assumptions, allow our ignorance to go unchallenged, do harm by not thinking things through.

What St Benedict wrote fifteen hundred years ago to guide the leader of a small community of men seeking to follow Christ is still relevant today. We have to guard against hypocrisy, but in ourselves rather than in others. Something to think about, I suggest, when tempted to call out the sins and shortcomings of others in social media and the like.

Audio version

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A Little Online Housekeeping

This is not a spiritual post (Are they ever? Ed) but a brief explanation of some intended/hoped for changes to our online presence over the next few weeks. We don’t intend to make any major changes to this blog but will continue to add audio of the text whenever feasible. Your comments are always welcome and we are delighted that (nearly) everyone is courteous and thoughtful towards others when engaging in debate. THANK YOU.

For some years we’ve maintained a ‘Daily Reading from the Rule of St Benedict’ audio section on both our large-screen and small-screen web sites (www.benedictinenuns.org.uk and www.benedictinenuns.net). However, we are now moving most of our spoken audio to the Anchor™ platform and featuring the Rule readings on our Facebook page, www.facebook.com/benedictinenuns, where you will also find daily prayer intentions, information about the Church, links to Vatican documents, etc., and our Twitterstream, @digitalnun, https://twitter.com/digitalnun. The Facebook page is being restructured to make it easier to use, but our slow internet connection has hampered some of our efforts so it is very much a work in progress. Again, feedback would be welcome.

Our two main web sites about the monastery are being rolled into one, equally easy to use on both a large or small screen. The content has been largely re-written — several times. The new site will incorporate the online retreat material we used to issue under a separate domain name, plus our first blog, Colophon, and archive material we think may still be useful. We are not sure when we are going to be able to release our new site, however. It will mainly depend on Rome, which has issued quite a lot of new legislation for contemplative nuns in the last few years, and my own health. We are also going to be adding a new domain name to our current selection which we think will enable more people to find us online if they wish.

We have no plans to add an Instagram account as we are not a very ‘visual’ community but we are always glad to be alerted to platforms which might be of use to people seeking God. We’d love to be able to re-introduce our interactive online meetings but we’ll probably have to wait for 5G and use tethering to make that possible It can’t be done on rural broadband with pathetically slow and uncertain connection speeds.

We will continue to have all our sites professionally monitored 24/7 to ensure that they are safe for you to use. Sadly, hackers and scammers are no respecters of persons or institutions. Our online donation facility at VirginMoneyGiving is unchanged for those who wish to support our work financially.

The one thing you can be sure won’t change is the community’s prayer for everyone with whom we come into contact, and our gratitude for your support and interaction.

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Missing the Point?

It’s easy to miss the point of anything, isn’t it, and the fact that lockdown is giving some people too much time, and others too little, means that a querelous dissatisfaction with life is becoming more and more evident in some quarters. It often takes the form of angry little diatribes on Twitter or Facebook, childish squabbles that leave all parties feeling diminished. We all know people who have to be right all the time (not us, of course), who will pick away at minute details until one really wants to scream. Or there are those who like to reply to comments on our behalf, not always accurately and sometimes in ways that cause major misunderstandings we have to try to resolve. Then there are those who assume that because they read something ten, twenty or sixty years ago, it has achieved the status of eternal verity. Even as I write, there are disputes going on in social media about the ‘correct’ spacing after a full stop, the ‘correct’ timing of today’s prayer for healthcare workers and the ‘correct’ way to introduce people to Christianity.

If you don’t mind my pontificating a little, I can give you the answer to all three questions: single, doesn’t matter, depends. Only one, you notice, is specific. Years spent designing books and other printed matter means that the typographical standards known as Hart’s Rules are second nature to me — or at least, I know when I have broken them. But what about those other two, the ‘correct’ timing of today’s prayer for healthcare workers and the ‘correct’ way to introduce people to Christianity? Why do I claim that the answer should be ‘doesn’t matter’ and ‘depends’? It has to do with what I believe about prayer.

Prayer is much more important than the times of prayer, by which I mean that whether we pray for healthcare workers at 11.00 a.m. or at 1.00 p.m. is, in an important sense, immaterial. There is no time in eternity. As Christians we pray in Christ, and that is what matters. Now, I can understand that someone arranging a church service, whether in church or online, has to fix a time for assembling people together, just as we do in the monastery for the Divine Office, but surely proportionality applies to an extraordinarily brief silent pause? One minute? I shall barely have time to register it! All the time that has been lavished on deciding whether it is to be observed at 11.00 a.m. or 1.00 p.m. would surely have been better employed in praying, would it not, because that is the point of the exercise?*

What about introducing someone to Christianity? I don’t think there is one ‘right’ way, particularly where adults are concerned. One has to try to meet the needs of the individual one is trying to help. The Rite of Christian Initiation of Adults (RCIA) provides a programme many have followed with advantage. I know the method I myself have adopted on occasion would not meet with everyone’s approval, though it seems to have worked, if by that one means the person concerned seems to have grown in faith and love of the Lord. The key words here are ‘faith’ and ‘love’. I am a great believer in reading and reading deeply and widely, but I know it is not enough. Unless we pray we shall only know about God, not God himself. If those who act as catechists do not encourage prayer, it seems to me that an opportunity is being missed, an opportunity of enormous significance for both the individual and the Church as a whole.

Lockdown means that a lot of people are becoming bored, chafing at its restraints and seeing only negativity. Trying to spiritualise the experience doesn’t help, especially if one has fixed ideas about what the spiritual is. This morning I tried to encourage someone to think of it as a temporary experience of cloister. As Benedictines, most of our searching for God is done outside choir, doing routine things in routine ways, often in circumstances that are anything but glamorous or romantic. Cleaning a bathroom, listening to another’s grumbles or complaints, coping with a headache or bout of hay fever, doing what someone else asks or decides rather than what we would choose, experiencing loneliness or anxiety or any other feeling of inadequacy or pain, these are not earth-shattering events perhaps, but they are the stuff of which saints can be made. The secret of transformation lies in prayer, and prayer is nothing other than the desire to be pleasing to God, the point of our existence.

  • I am not referring to the discussion on our own FB page but speaking more generally.

Note: No audio today as I am too breathless to record.

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True Lent (With a Little Help from Herrick)

The Friday after Ash Wednesday generally sees the first little wobble in our Lenten discipline. The fast begins to bite; our ambitious plans for holy self-improvement are less attractive than they looked a week ago; and the nay-sayers who think we are motivated by a mixture of fear and sanctimonious priggishness are starting to get under our skin. Then the Church’s Mass readings deliver the coup de grace. Isaiah 58. 1–9 and Matthew 9. 14–15 are both about fasting, and leave us absolutely no wriggle-room. Giving up wine or chocolate or some other luxury isn’t the point at all. Our first duty is to fast from sin. There should also be restraint in our use of food and drink, because we need to feel in our flesh the commitment to conversion that we make through prayer. As always, however, the third element in our Lenten discipline, almsgiving, needs to be part of our fast. Giving up food and drink and giving generously to others are intimately connected.

So, what if you have decided to give up something other than food and drink, social media, say? That may be a very good thing for you to do if you find that you are becoming addicted, but it may also have an impact on others you do not intend. For example, yesterday I saw that one of my Facebook friends who, for various reasons to do with health, etc, relies on social media for many of her social interactions was sad that several online friends were going offline for the duration of Lent. For the person concerned, that means six weeks without the interaction and support online friendship can bring. It isn’t straightforward, is it? Perhaps that is why so many of us opt for the obvious.

Perhaps we could let Robert Herrick examine our conscience on the matter and maybe even re-consider some of the choices we have made.

IS this a fast, to keep
                The larder lean?
                            And clean
From fat of veals and sheep?

Is it to quit the dish
                Of flesh, yet still
                            To fill
The platter high with fish?

Is it to fast an hour,
                Or ragg’d to go,
                            Or show
A downcast look and sour?

No ;  ‘tis a fast to dole
                Thy sheaf of wheat,
                            And meat,
Unto the hungry soul.

It is to fast from strife,
                From old debate
                            And hate;
To circumcise thy life.

To show a heart grief-rent;
                To starve thy sin,
                            Not bin;
And that’s to keep thy Lent.

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Putting the Social Back into Social Media

Quietnun in Digitalnun's Nest: going online
Quietnun in Digitalnun’s Nest: going online

Today is the feast of Our Lady of Lourdes, when we pray for the sick and those who have care of them; it is also Safer Internet Day, intended to encourage safer and more responsible use of online technologies and mobile phones. For me, there is a clear connection between the two.

Everyone knows, I think, that the community to which I belong chose to use the internet, including social media, as a way of responding to St Benedict’s concern for hospitality. Being short of money, physical space and numbers, and wanting to ensure that the monastic heart of our existence should not be compromised by too much noise or over-exposure to outside influences, the web offered lots of possibilities for engagement with others. It promised to be an excellent way of fulfilling the old idea of contemplata aliis tradere. By and large, I think it has fulfilled its promise and, as early adopters, I hope we have made a small but useful contribution to that.

Over time, many things have changed and the ugly side of the web has become more prominent. Think false information, anger, trolling, porn, hatred. These have made the community here more determined than ever to use online technologies for good. To a fellow believer I would express it as trying to take Christ into a situation, a world, from which more and more are trying to exclude him. In the early days we saw being active online as being where people were (and therefore where the Church should be). We now see it in rather starker terms. It is where a battle between good and evil is being fought, where we confront those principalities and powers of which St Paul writes. That sounds melodramatic, I know, but using traditional language to describe a current phenomenon does have advantages. It prevents us from seeing what we are experiencing now as completely without precedent and reminds us that the old disciplines of prayer and fasting may have something to say to us today that we need to hear.

Take social media, for example. I have often urged prayer before we go online and especially before we make use of social media. I have not been quite so enthusiastic about digital fasts because, in my experience, they rarely work as a way of bringing long-term discipline into a situation we may feel has got out of hand. That said, I acknowledge that, for some people, the need to come off social media for a while is essential because it has taken over their lives. It is a kind of Lenten discipline that enables one to re-focus. Fortunately for me, my life as a nun takes precedence over everything else so I am not free to go online whenever I choose or would like to. There is a kind of built-in restraint that is invaluable. There is, however, another way of looking at things I would like to suggest as worth pondering and perhaps acting on: bringing the social back into social media.

It is very easy to forget what the word ‘social’ means. It comes from the Latin word for a friend or ally (socius). It gives us the name we use for the community of human beings in which we live, society (societas). For St Thomas Aquinas, what we now call the State was simply societas christiana. The idea of being connected with one another in a relationship of friendship, mutual support and sympathy, is thus culturally an important one for all users of social media, whatever our religious beliefs or lack of them. It is our disregard of that which I would say is at the root of much of our current unease with social media and the way in which they are used.

There is a very active Tweeter in the USA who does not seem to be unduly bothered by the truth or falsehood of what he tweets. As far as I can see, he is a narcissist whose main aim is to exalt himself at the expense of everyone else. There are some users of Facebook and Instagram who plainly see those platforms as being marketing opportunities. All they want from us is our money, whether in the form of cash or data. All this may strike you as being very cynical. I prefer to think of it as a kind of sickness in need of healing. We cannot turn the clock back to those heady and visionary days when the web was seen as a way of connecting everyone and the internet promised to make knowledge of all kinds freely available, but what we can do is ensure that our own use of the opportunities we are given is not merely responsible but creative and, I hope, healing.

We do not often stop to think of the creative and healing possibilities of social media, but they exist, and I believe we should each try to cultivate them. It isn’t only the lonely who go online. It isn’t only the dysfunctional. But we should not scorn them if they do. The community’s use of social media has brought us into contact with thousands of people who would never otherwise have got to know us. We have accompanied a few of them through some dark moments in their lives. I think — hope— we may have helped one or two find a happier way of being. Along with the photos of cats and dogs, and the little jokes that delight some and exasperate others, I think social media have enabled us to open the cloister to many who are not called to live there permanently but who have discovered that it has value, even for them in their busy, secular lives. What I write of here is not unique to us. Everyone who uses social media can use it for good or ill, to build up or tear down; and we do not always have to be solemn about it. Laughter is a good medicine, but let it be the right kind of laughter, not the kind St Benedict regarded as destructive. Let us make friends online by being friendly, by being truly social.

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Dodgy Data and Popular Pitfalls

From time to time I return to the question of what we’re doing online and why. Most recently, I mentioned the carbon footprint of our everyday online activity and suggested that we needed to make sure we were not reckless or profligate. Just because we can do something doesn’t mean we necessarily should. For a Benedictine, thinking in this way is natural. In his chapter on the cellarer (RB 34), St Benedict urges the business manager of the monastery to look on everything entrusted to his care as sacred, and to avoid both extravagance and parsimony. Reverence is another key theme of the Rule, a reverence that extends beyond the human and spiritual to the physical and material. The goods and property of the monastery are not to be treated casually or in a sloppy manner. As a result, I have often thought Benedict was an ecologist avant la lettre, one who has marvelled at the beauty of creation and desires to fulfil his duty of tending and sustaining it. In the same way, our community found its inspiration for its online activity in Benedict’s teaching on hospitality in chapter 53. That is why our first tweet of the day and our first Facebook post are always prayer (cf RB 53.4). It is why this blog exists, and why we are keen to revamp our other web sites, including that for online retreats. In the last few days, however, I have been thinking about a problem we all encounter online at some time or other: dodgy data and popular pitfalls.

As apps and web sites multiply, the internet becomes bigger and more hazardous for even the most knowlegeable and intrepid. False stories abound, and I’m not referring to the more or less harmless ‘joke’ variety. Many have died from measles as a direct consequence of the rumours spread about vaccination. Others have taken for truth erroneous claims about both individuals and organizations. Worse still, these lies have been spread by many who would be aghast to realise the part they had played in ruining another’s reputation or subjecting to unnecessary stress and anguish someone innocent of the charges being made against them. Sometimes, it is all down to ignorance and reacting too quickly rather than pausing to reflect for a moment or two.

Faced with an interesting story or piece of information, how many of us actually take the time to check facts with snopes.com before we press the send button? Even the minimum time needed for reflection tends to be curtailed because ‘everything is instant online’. So, instead of checking when something was written and by whom, we propagate a lie and make it even more difficult to correct. That is especially true of photos and videos. Everyone knows how easy it is to fake them, but how often do we do even the most elementary checks? For example, uploading a suspicious photo to the Google image search-box will reveal if/where it has appeared online and when. Notoriously, a video widely circulated with the title ‘Muslims celebrating after Paris terror attacks 2015’ turned out to be footage of Pakistanis cheering after a cricket match held in 2009. Yet, if you look, you will still find that video being trotted out as ‘evidence’ of Muslim malice. The contrary is true.

I believe that Christians have a role to play in trying to make the internet a safe and useful place to be because we are, or ought to be, people of integrity to whom truth matters. If we find that we ourselves have made a mistake, own up to it, post a correction and draw people’s attention to it. Support attempts to keep children and young people safe online. Welcome the UK Government’s Age Appropriate Design Code (due to become operational in Autumn 2021 — see yesterday’s announcement here: https://ico.org.uk/about-the-ico/news-and-events/news-and-blogs/2020/01/ico-publishes-code-of-practice-to-protect-children-s-privacy-online/). Remember that we still have people using the internet who are not well-informed about its darker side and just assume everyone is telling the truth. Above all, take time to think. Yesterday I did something foolish online. I uploaded a short post about the feast of St Agnes and the exploitation of children. I’d hoped people would read it and think about the ways in which we can, unintentionally, let young people down. I followed it up with a light-hearted tweet about the image I’d used to illustrate my post (especially the first paragraph). Twice the number of people who read the post tweeted, emailed or messaged me their views on religious art. Bro Duncan PBGV used to urge people to be more dog. All I can say is, where the internet is concerned, don’t be a silly-billy like me. Think first!

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