When the strikes cry for an earthquake in Christian history

Albert Camus published The Plague in June 1947, three years after liberating Paris from the Nazis. It can be read as a metaphor for the Nazi occupation, the brown plague. The plague is spreading in an Algerian city called Oran. Upon exiting his office one morning, the protagonist Bernard Ryu stops to indicate that a dead mouse “was not in place” when landing outside his door. Something “out of place” or “out of place” signifies lack of fit and breach of expectations. Such a judgment embodies how the place “combines space and place”. Oran is a city without a bath and without trees and gardens. “Sea showers” have everything to do with secular and baptismal communication. The plague raises a question about the foundations of society, which is important for exile. In fact, in most cases of exiles, rejection begins at home. Just as Oran acts as a specific location and thumbnail, its evil is specific and generalized. Likewise, the confinement imposed by it highlights both material and metaphysical exile, and the spatial orientation and culture in the city indicate a negation that occurs long before the plague. Unintentionally, the inhabitants live outwardly separated by the surrounding sea and desert; internally through the “sensitivity, complexity, and interior” that Camus thinks are human.

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There is a touching passage from the novel in which Rio notes that “cruelty and indifference” in society is less problematic than misleading heroism. “The spirit of the murderer is blind. There can be no true goodness and no true love without the utmost clear vision.” Under the sky without the sky, the priests placed everything in God’s care ”and“ Each of us carries the plague inside. ”In this way, you become Oran is the “ideal place” of what is historically unimaginable. While careful preparation for a specific epidemic, Oran becomes a typical and legendary place facing a general evil. Rio thinks Oran really needs an “earthquake! Great one! “The coronary virus pandemic started from communist land but it has become more destructive in developed countries, and people in western countries are still victims of an incapable fate without any guarantee of health and social welfare. We are witnessing the third stage of the globalization of the West. The first was the globalization of war in two world wars, and the second globalization We are in the globalization of the plague and the third death. ”The main thing was to save as many people as possible from death and was doomed to secession. To do this there was only one resource: to fight the plague. ”The so-called developed countries have all the amenities of life, all the weapons that can be used and sold alike, but they have become powerless and miserable to defend themselves. Mortality tells us of the complete collapse of their medical systems , Which in some cases literally left the elderly to die in a kind of social euthanasia. It seems that the liberal system has not even been able to shut down their cities and towns, and has failed to resist infected societies with viruses. The failure is a profit-oriented result in the Marquesque economy and consumer culture that worked for Pomegranate is every component of social life. A social life rooted in private profit reaps the catastrophe of human society. “Everyone has as much as needed, and every individual according to his ability” is a Marxist phrase but it emerges from the Jewish-Christian culture in society, where the individual’s life becomes meaningful in evacuation In our modern world, the Christian response to epidemics begins with some of Jesus’ most famous teachings: “Do as others do as you want them to do with you.” “Greater love has no man more than this, in order to lay down his life for his friends.” Frankly, you see Christian ethics in the time of the plague that our lives must always be considered less important than the lives of our neighbors. During the plague periods in the Roman Empire, Christians made a name for themselves. Historians have suggested that the terrible Antonine plague of the second century and the most famous plague in Cyprus in the third century led to the spread of Christianity, as Christians took care of the sick and presented a spiritual model, expressly showing that the epidemics were not the work of angry and capricious deities. Seeing God in other humans stimulated the explosive growth of Christianity. Cyprus sermons asked Christians not to mourn the plague victims who lived in heaven but to redouble their efforts to care for the living. The pagan emperor Julian would bitterly complain about how “Galileans” would care for even non-Christian patients, while church historian Pontianus recounts how Christians guaranteed that “good was done to all men, and not only to the family of faith.” We hope that the coronavirus crisis will begin a social rewrite of our community life rules. Father Paul Thilacat is a Catholic priest from the eastern rite of eastern Malabar and a former spokesperson for the Congregation for Bishops. He is the editor of the bi-weekly newspaper, Light of Truth, from Kochi. .

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