Dangerous Memories, Faith and Resilience

Abstract

The theologian Johannes Baptist Metz raises a sensitive problematic in his explication of the theological category of “dangerous memories” (102). By dangerous memories he refers to the subversive experiences of victims that result into ongoing sufferings. Tragically enough, many people are carrying dangerous memories in their systems, which can result either into individual sufferings or collective sufferings with negative anamnesis (an ongoing remembrance that delves into the past to the present with futuristic projections). Such a sad interpretation of history and experience can however be turned into positive recollections when tied to what Metz calls memoria passion is (quoted in Downey 8). “The memoria passionis is important because one ties one’s suffering to the sufferings of Jesus and finds meaning in God” (Komboh 90). In this light, Harrington summarizes Metz’s arguments thus: “the story of Jesus’ passion and death constitutes a ‘dangerous memory.’ His memory confronts us with the terrible realities of misunderstanding, injustice and innocent suffering. …[The] memory [of Jesus] places before us the surprising possibility that God can and does accomplish great things even in the midst of terrible sufferings” (Harrington). It is a reminder that our lives are always bigger than the problems we encounter.