Naming the BEAST: Neoliberalism!

We really must wake up! There is a vile beast at work in our world, which has a name, but we don’t know it and we don’t understand it and so its power grows! It is ravaging the poor and breaking our communities. It wears the mask of freedom, but devours our lives. “The freedom that Neoliberalism offers, which sounds so beguiling when expressed in general terms, turns out to mean freedom for the pike, not for the minnows”. Do you get it? The vast majority of us are the minnows! It serves the predators, not the enslaved. It gives us just enough freedom to think we are free, but we have become captive to the greed and rampant consumerist individualism it instills. We must throw off the chains. We have to shake off our malaise. It is the very antithesis, or the exact opposite, of what Jesus called the kingdom of God. It is, in fact, the dominant political and economic philosophy of our day. All the major political parties drink deeply from its cup. The Labour party do not think they can win an election without it and its poison will destroy the NHS, education system and all other public services.   We need to know about it, understand it, be delivered of its power and reimagine some altogether different, creative and positive alternative ways of approaching life together, that will free us from its grip.

 

Please make yourself a good old cup of fair-trade or slave-free tea and take some time to read this in depth article from the very clever George Monbiot. As he writes: “it’s not enough to oppose a broken system. A coherent alternative has to be proposed.”

 

George Monbiot https://www.theguardian.com/books/2016/apr/15/neoliberalism-ideology-problem-george-monbiot

 

 

Is Another World Really Possible?

For those looking for a post about outer space and extra-terestialism, I’m sorry, you’re in the wrong place!

 

I’ve been thinking a lot recently about the possibility of another world, a different kind of future to the dominant story we find ourselves in at the moment. Much of my reading and wondering over the last few years has been about this: Is another world really possible?

 

I know people have asked this question for generations and for some it has meant creating an alternative story, outside the dominant system in the hope that others will join it. For me, this is obvious in certain religious and political institutions. The same yearning has also led to many wonderful people movements (suffragettes, civil rights, gay rights etc), inventions and change. But nearly always, these catalytic shakings result in commodification and assimilation into the status quo. My good friend, Martin Scott, has written some very helpful and thought provoking things about the nature of people movements of late and I especially like the observation he makes about how such movements rise and fall. First of all they are ignored, then they are ridiculed. When ridicule fails and the movements become more threatening to the powerful elite, the strategy becomes one of hostility and when this fails, they are colonised. Colonisation leads to control.

 

The danger for any people movement is the acquisition of power. This is based on the old adage that all power corrupts and absolute power corrupts absolutely. For me this is held fast by the current reality of the dominant system that holds its power through the triangulation of control through violence (particularly seen in the state of the exception), debt and law (both religious and political, especially when is oppresses or stifles creativity and freedom). But, another good friend of mine, Roger Mitchell, contests that love itself is the most powerful force in the universe and love does not have to be corrupted. If love is the prime choice before power, then power becomes subordinate to love and another world becomes possible (see ‘The Uncontrolling Love of God’ by Thomas Jay Oord).

 

Another world is possible, but my perspective is that it is only possible for it to be ‘recreated’ from within it. And that involves our eyes being opened to new possibilities and a determination that love must be our prime choice. Once we decide that we are first and foremost about love, it leaves nobody at all on the ‘outside’. It has a different set of priorities to those of the dominant form of power. It involves a new way of being together. Our systems can be transformed once we personalise them and realise that we are part of them. For me, this is the heart of what the christian narrative is all about (ignored, ridiculed, treated with hostility and then colonsied). It awakens the possibility within us, as individuals, communities and nations, of another kind of world, not a separate world within the world. A world where God is not mysterious but known to all as the One of Love, who does not dominate or control but gives love and life freely; not in some Utopian, hippy-like dream, but in the gritty reality and pain of every day life, pouring itself out from the choice of love. This kind of love does not demand uniformity, but calls us deeper into a place of union, a real belonging to the family of humanity in which our choices, values and behaviour become aligned with the hope we carry for the future. Once we decide that our underlying and first value is love, the possibilities ahead are very exciting!

 

 

3 Words of a New Politics

We had a conversation as part of the Love Politics Initiative recently hosted in Silverdale, in which we looked at just how broken language is. So, even in writing this post, I will fall short of what I hope to communicate and recognise that what I write may be misunderstood, misconstrued or misinterpreted.

 

I left the weekend with three words resonating for me: recognition, rearticulation, reconnection. For me, these three words express what it means for us to recover the public space as a place of real discourse for politics/theology/philosophy/psychology/sociology all of which I believe belong in public and to the masses, not just the few.

 
Recognition

 
Cognition is all about knowing things. Sometimes we can be so sure that we know something or know somebody, but then something happens that utterly changes our perspective or our previous ‘knowing’. We ‘re-cognise’ a person or a situation. We see it differently. Take the famous example of St Paul on the road to Damascus. He encounters something he previously thought he knew about and had boxed in his mind, so much so that he had given his time and energy to try to destroy it. But then he had an encounter with Jesus which was unexpected and utterly shifted what he thought he knew. Suddenly he was blind and realised how blind his ‘cognition’ had been. When his eyes were reopened, he recognised the world and humanity in an altogether different light.

 

So often I have made up my mind about people or made judgements about them, often based on rumour, hear say or other people’s opinions, but when I actually encounter that person, I recognise they are very different to what I had thought I knew. I wonder how much of the brokeness we find in any given area of social or racial division is based on assumption and ‘knowing’……perhaps when we learn to recognise people different to ourselves, when we know them differently because our eyes see differently, we can find new ways of being together.

 
I have written previously about the great work going on in Leeds with a shift from talking about multiculturalism to an understanding of interculturalism. It resists the desire for homogenisation and shifts the conversation to one of mutual respect, with a celebration of a “give and receive” way of being together. There is great work in Lancaster though the “East meets West” initiative. Work continues in Ireland in co-educating children across the old Catholic/Protestant divide. Cafes in Israel and Palestine actively encourage Muslims, Jews and Christians to eat together. We are also seeing beautiful stories emerge as various households across Europe welcome refugees into their homes. We must break down what we think we know, so that we can learn to see differently, to re-cognise each other. This breaks down fear, which is always the dividing wall and allows love to drive that fear away.

 
Rearticulation

 
My friend, Mike Love, who is one of the best thinkers I know, recently wrote an essay on public space. He wrote powerfully about how nearly all our public space, once the domain of the male (it has nearly always excluded the female), is now almost entirely privatised and controlled. He riffed on the need for us to articulate our public spaces. To articulate can have three different meanings. It is used to describe speech that is coherent and eloquent. It has a medical meaning to describe how joints fit together and a third similar meaning in the world of architecture.

 
Our public conversations are currently not very articulate. Too many voices go unheard or forgotten, not given space to articulate. We have become dislocated. Our physical bodies often never meet with others and so the corporate body has become dysfunctional. The Leeds Poverty Truth Commission has done and continues to do phenomenal work in this area.

 
Our physical spaces, even the design of our cities and certainly some of the social cleansing we are seeing in some of our big cities is causing further separation. Where are the city planners who might know how to design space that rejoins and heals us? We need to be rearticulated so that we can recognise one another and rearticulate that it is only love that will help us find the future of peace together.

 

Reconnection

 
When we learn to recognise the world and all that live in it differently, and are rearticulated through the rediscovery of our shared public space and our language becomes one of healing and reconciliation in place of division and suspicion then we can become reconnected. There is a verse in the bible that I love. St Paul, who has learnt to see the whole world in a completely different way says that Jesus came to reconcile all things to himself through the cross, (not start an exclusive movement). He pulled the whole of the creation back into the flow of love that comes from God. But he also made a way for us all to be reconciled and reconnected. It is in essentially kenotic love (Thomas Jay Oord – ‘The Uncontrolling Love of God”) that we can all find hope for the future. To put that another way, when we understand that God is first love and everything else flows from this love, we find a way for ourselves to be reformed and reorientated in the world. It is in the very act of taking up our own crosses, of not demanding our own ways, of being misunderstood and dehumanised by the ‘system’ that allows us also to be reconciled and reconnected to all things.

 
A couple of blogs ago I wrote that I believe we need a revolution of love. I believe that repentance IS the revolution we need. And what is repentance? Isn’t it recognition, rearticulation and reconnection? All of these require a dismantling of selfishness, pride, greed, and everything that stops us walking in the way of love; everything that prevents us building the wellbeing of those around us, the world we live in and indeed ourselves! I have personally found through my own encounter with Jesus a continual journey of reorientation in the way of love. Where do we think that we see clearly, but are actually motivated by hate or fear? Who or what do we need to re-cognise? What can we co-create that will enable re-articulation and re-connection/re-conciliation in our neighbourhoods, towns, cities and nations?

Azusa Street – Rosa Parks – MLK – Obama – Status Quo – What Can We Learn?

AzusaStreet2110 years ago last weekend, there was a phenomenon that occurred at Azusa Street, Los Angeles, which saw the birth of the Christian Pentecostal movement and forever changed the face of global christianity and society as a whole. In the gatherings and prayer meetings that happened during this time, many people encountered the egalitarian love of God and were utterly transformed by it. In a day and age in which there was still an utter domination of Black men and women by Whites and the general degradation of women of all colours and backgrounds, something incredible unravelled. Suddenly, men and women, blacks and whites found themselves to be equally loved, equally honoured and equally transformed. Sadly, within just a couple of years, much of this free and radical move of God, this outpouring of the Holy Spirit, had become commodified and controlled with the separation of men and women, black and white as entrenched as ever.

 

What we can recognise, however, is that something had been birthed that waspar0-018 unstoppable. It is without doubt, that one can trace this awakening force all the way through to the bravery of Rosa Parks and the peace-fuelled dream of Martin Luther King. But, I want to argue that between the early 20th century and the time of the Civil Rights Movement, a virus had infected the movement that has ultimately led to it being ineffectual in creating a truly egalitarian society.

 

In a recent blog I wrote on Christmas, I stated that the Christmas story is not about God changing his mind about humanity, but about humanity reconfiguring its understanding of who God is. So, it was with Azusa Street. The movement of God in the earth, what some people term ‘the river of God’, flows to “bring down rulers from their thrones and exalt those who are humble”, or to “bring the mountains low and raise the valleys up”, creating an equal playing field for humanity. To state this even more clearly: There is a whole new way for humanity to walk in together, which is utterly different from the status quo, where we move from a place in which the power and wealth is held by the few, to a ‘new creation’ of egalitarian grace for all. The Azusa Street ‘awakening’ was not given so that more and more Christians could sing more and more songs for longer and have ever more wonderful experiences. No, it was to begin something that could change the whole of society and put right age-long injustices.

 

In the flow from Azusa Street into the Civil Rights Movement, something precious was lost and a distortion took place. Azusa Street offered a new way for humanity, a partnership between kenosis and ecstasy. However, a misapplied understanding of MTE5NTU2MzE2MjgwNDg5NDgzSovereignty through a leadership of domination and control, meant that rather than creating a new dance, to which all could be invited, it was believed that it was only through the positions of power that one could affect change. So, the contemporary critics of MLK may have been onto something when they said that he should not be knocking on the door of power in order to be part of the white man’s game. Rather, the movement could have found a new way of being that they invited all, including the powerful to join in with.

 

If we take the journey right through from Azusa Street to Obama, even with a black President, the problem still remains. So much hope rested on one man. ‘Yes We Can!’ has become ‘Oh no you couldn’t’. Not because Obama isn’t brilliant (I think he was MTE4MDAzNDEwNzg5ODI4MTEwace in many ways). Not because his motives were wrong. Not even because he was naive. No, the truth is that real change doesn’t happen from the top. The positions of power are incapable of making the changes that many long to see. Generally the positions are filled with good people, but they find that the power they thought they might have is utterly impotent. They are actually powerless to do the very thing they were elected to the office to do! Otherwise, we would have implementation of Obamacare, and many other injustices put right…..only we are seeing the very opposite of this occur on both sides of the Atlantic.

 

It is the powers that have to shift and the processes that need to change. The systems are so strong and built on such endemic injustice, violence and control, that they simply cannot shift their ground.  If people movements try to get ‘the right people’ into positions of power in the hope that they will bring some kind of salvation, they will be sorely disappointed. We cannot knock on the doors of power to try to gain that power. We must fundamentally see a power shift and redistribution. This requires an entirely different kind of culture and an entirely new politics. It is the movements that must help those in power to make the shift into the new future we are all longing for, rendering the current power structures null and void.

 

 

Time for a Revolution

On the Eastern and Southern borders of this continent, multitudes wait. Rejected, desecrated, desperate and dying. Our brothers and sisters wait.

In Spain, we see attempted quashing of a people movement that will not be silenced, that will not stand by whilst there are millions of empty homes and  people continuing to be evicted from their properties. They will not keep quiet, whilst corruption is rife in the corridors of power and the finance remains in the hands of the few.

In Greece, we have seen the humiliation of a people, maligned by the elite, because they were the first to fall. But a movement is growing that will not be stopped because they know that a different story is theirs.

In France, the stirring in the streets of hope for an altogether different future. Mainly unreported, dismissed as insignificant. But a song is rising that will be sung throughout the land.

In the UK, a defunct, discredited, dishonourable and dishonest political and economic elite, holds onto power and drives through reforms, based on a ideology so out of touch with reality, that cripple and maim whole swathes of society. The education and health systems demonstrate the starkness of biopower.

It is time for a revolution.

Revolutions do not have to be bloody or violent. In fact, if we were to have such a type of revolution across Europe right now, it would be the antithesis of what is needed. For too long, the power held at the centre has been used to dominate and control, to crush and to violate. But no more. The centre cannot hold.

But how? How in the face of such opposition? How when the powerful seem so strong? And what kind of revolution is possible if it is not violent or bloody?

We must call time on this utter corruption together. Change is possible. We can live differently. The well-being of everybody is a dream held in the heart of God. Peace can be the status quo. Love will win.

The revolution must start with us. There is a great singer-songwriter called David Benjamin Blower. He has written an amazing song called “Repentance is the Revolution”. Repentance means to utterly change the way you view the world, to see differently and live in line with your new sight. A new Europe is only possible, if we repent, if we ourselves are willing to change and be changed. We are changed when we encounter the face of God in someone utterly different to ourselves (especially the poor and marginalised) and learn to love them with all our hearts. We will learn the ways of peace and walk in them. Our weapons will be tools for building the future and our war cry will be a song.

Our processes will change our culture. We will say goodbye to top down hierarchy and find more relational ways to make decisions that matter. We will host and hold spaces that create environments for catalytic change.

Our values will shape us. The values of this movement will be that we love unconditionally and have grateful attitudes even when unfair and unpredictable things happen. We will seek first to understand and listen with kind eyes. We will act gently, walk with humility and integrity. We will leak joy. We will encourage and forgive others. We will speak truth with compassion and release healing and hope. We will do our best, remembering that failure is our friend that can teach us many lessons. We will be faithful to our promises because we are children of God, who co-creates the future with us.

 

Misconstrued Sovereignty

iu-5We are hearing a lot about ‘sovereignty’ these days, especially in the current debate about Europe. We are particularly told by the ‘brexit’ campaign that leaving Europe will give us our ‘Sovereignty’ back as a nation. We will be able to make our own laws and do things the way we want them to be done. And yet sovereignty usually means the empowerment of the few, something that absolutely must change.

 

Yesterday was Good Friday. A day when we remember the cruel and appalling death of a man who claimed to be the Son of God.  A man who touched the untouchables, healed the sick, gave dignity to prostitutes and embraced the dying. A man who set a trajectory for the equality of women and the rightful honour children should receive. A man who welcomed strangers and prioritised the poor. A man who dared to say to religious powers that God is not far away and unknowable; and to political leaders that top-down dominating hierarchy is only based on fear and control. A man who in essence gave us the foundations for true democracy (as Robert Schuman says), where we do not seek that which is best for ourselves, motivated by self-preservation; no, we learn to embrace the ‘other’ and show brotherly and sisterly love to all.

 

imgresThe cross is not about the need of an angry Sovereign God to be appeased, but rather the love of God utterly dismantling humanity’s understanding of what it means to be sovereign. So much therefore for ‘Sovereign decisions’ that disregard the need of our fellow humans. So much for the desire to be self-ruling and governing.

 

In our household today, we have been thinking together about all that Jesus took upon himIMG_0368.jpgself on the cross. Not just our own ‘Sovereign’ ways of behaving with a capital S, the thoughts and actions that demonstrate our own need to be in charge, but the things we do as humanity collectively that bring such destruction to ourselves, our relationships and the world we live in. We wrote many things down on scraps of paper and pinned them to a wooden cross (words like selfishness, greed, the arms trade, nuclear weapons, starvation in a world of plenty etc). And then we burnt the whole thing, representing to us the way that his love consumes and overcomes all of these things. It is finished. That old understanding of Sovereignty is done with. True sovereignty is to walk in the way of uncontrolling love (Jay Thomas Oord) and has nothing to do with violence, debt, control, power games or self-preservation.

 

When christians speak of the ‘Sovereignty of God’, we must be careful to understand what we mean. God is not sovereign in the way humanity classically attributes sovereignty. His sovereignty is of a completely different order. The word sovereign is unhelpful when thinking about God. It attributes all kinds of disturbing characteristics that do not belong to him at all. We must find better language that is not entangled with such confusion, or alternatively allow the word ‘sovereignty’ to be entirely redefined.
And so, when we want to make our own individual ‘sovereign’ decisions, or as a nation IMG_0371.jpgwish to do so collectively, we could perhaps think more carefully about what will happen when we act in a ‘sovereign’ dimension toward others….As english people, we are going to struggle with our own sense of sovereignty, because we have had the biggest empire in the world and have a long history of grand monarchy. At Easter, we could do worse than to reflect on the humility and grace of the cross and allow our hunger for autocracy to be utterly undone.

Christmas

In my last blog post in reimagininghealth.com, I talked about the concept of meta-narratives and how they effect our health and wellbeing. For me the Christmas story is the ultimate meta-narrative (the big story with which I align my life). It changes the idea forever that God is a far off hierarchical, imperial, power-hungry megalomaniac. It eradicates the notion that we must go to him, where he is, in some special sacred space and will only find him if we clean up our act and start behaving in certain ways. No. He comes to us. This story (as JRD Kirk says) is not one of God changing his mind about humanity, but about humanity changing its mind about who God is.

iuHe comes to be with us and changes himself in the process. He becomes utterly human, not some weird, ready-break glowing child, but deeply human and in so doing destroys the stories we have told ourselves about what he is like. He comes to us. He comes right to our very situations, our joys, or triumphs, our brokenness and our shame and says, I AM with you.  And if you run away, I’m there with you. And if you turn away, I’m there with you. And if you hide away, I’m there with you. And if you fail, I’m there with you. And if you don’t believe, I’m there with you in your unbelief.  Because contrary to the caricature of Dawkins, I am love itself. A love that will pour itself out time and again.  A love that is stronger than bitterness, hate and division. A love that is willing to be misunderstood, misinterpreted and misrepresented. This is not the story of a God who slaughters his enemies in order to protect himself and those he holds close (a narrative upon which the nation state is built and uses to predicate the violence it does to others – and if you don’t believe me, then you haven’t read enough history). No, this is a story about a love that will lay its own life down for its enemies and enables us to do the same.

As Steve Chalk says, Jesus never came to start a religion. He came to start a political, social, economic and spiritual revolution. God with us – wherever we are. The God who prioritises the poor, the refugee/marginalised/outcast, the sick, the prisoner, the woman, the child, the environment. The powers have never and will never understand Light in Darkness-02or overcome this light. The promise of the light is peace. Peace on earth. If we embrace the way of love, anything is possible. Even in the midst of all the turmoil in our world this Christmas, I find great hope in the idea of God, who is love, with us in it all. I believe that when we embrace this light and this love as our meta-narrative, as our raison d’être, we find healing for ourselves individually and corporately.