Hope for 2017

Here is an early morning vlog to end the year – sorry, its slightly longer than usual!

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.

 

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.

Where is the Love?

Here is a song I have written. It asks some questions about why on earth we are living in some of the ways we are – many people are calling for a new politics – a politics based on love and kindness – this song is part of my contribution to this hope:

Another world, a better world, a more beautiful, caring, compassionate, equitable is possible.

Political Parables – Free Market Economics

Unknown First of all, I listened to an awesome radio 4 show this week, which is part of a brilliant series called “Promises, promises: A History of Debt”. This week’s short program was entitled: “The International Politics of Debt” and serves as a good backdrop to challenge some of our world-view before embarking on this next parable, which to be honest, interpreted through the lens of Freire and Herzog, blew my mind! Have a listen: http://bbc.in/18eAr6m The parable in question is that of  “The Parable of the Talents” (Matthew 25:14-30; Luke 19:11-27)

Matthew 25:14-30 English Standard Version (ESV)

The Parable of the Talents

14 “For it will be like a man going on a journey, who called his servants[a] and entrusted to them his property. 15 To one he gave five talents,[b] to another two, to another one, to each according to his ability. Then he went away. 16 He who had received the five talents went at once and traded with them, and he made five talents more. 17 So also he who had the two talents made two talents more. 18 But he who had received the one talent went and dug in the ground and hid his master’s money. 19 Now after a long time the master of those servants came and settled accounts with them. 20 And he who had received the five talents came forward, bringing five talents more, saying, ‘Master, you delivered to me five talents; here I have made five talents more.’ 21 His master said to him, ‘Well done, good and faithful servant.[c] You have been faithful over a little; I will set you over much. Enter into the joy of your master.’ 22 And he also who had the two talents came forward, saying, ‘Master, you delivered to me two talents; here I have made two talents more.’ 23 His master said to him, ‘Well done, good and faithful servant. You have been faithful over a little; I will set you over much. Enter into the joy of your master.’ 24 He also who had received the imagesone talent came forward, saying, ‘Master, I knew you to be a hard man, reaping where you did not sow, and gathering where you scattered no seed, 25 so I was afraid, and I went and hid your talent in the ground. Here you have what is yours.’ 26 But his master answered him, ‘You wicked and slothful servant! You knew that I reap where I have not sown and gather where I scattered no seed? 27 Then you ought to have invested my money with the bankers, and at my coming I should have received what was my own with interest. 28 So take the talent from him and give it to him who has the ten talents.29 For to everyone who has will more be given, and he will have an abundance. But from the one who has not, even what he has will be taken away. 30 And cast the worthless servant into the outer darkness. In that place there will be weeping and gnashing of teeth.’

Footnotes:

  1. Matthew 25:14 Greek bondservants; also verse 19
  2. Matthew 25:15 talent was a monetary unit worth about twenty years’ wages for a laborer
  3. Matthew 25:21 Greek bondservant; also verses 232630
English Standard Version (ESV)The Holy Bible, English Standard Version Copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers. I have sat in so many different church contexts over the years and heard this parable taught the same way. “Use your talents/gifts/money for God, because God doesn’t want you to waste what He’s given you. You are supposed to multiply it and increase it and use it for His glory/for good/to show others His blessing…..” But, hang on a minute. What if we turn this parable on its head? What if Jesus is not casting God as the master, but he is again directly speaking into the societal set up of the day? What if this master is in fact a ruler in an agrarian society, with a governing class beneath him, a section of merchants, retainers and priests with a few artisans thrown in underneath that and a bunch of unclean/degraded/expendables at the bottom of the pile? If this is so, (and I’m not sure the master fits the bill in terms of who Jesus is revealing the Father to be), then what might the parable mean? Is it possible that the radical person is not the one who doubles the money of the “unjust ruler”, who reaps where he doesn’t sow etc etc? Rather, could Jesus be highlighting the one who choses to challenge this way of life, that in effect keeps the ruler rich and powerful, or gives increase to the ones who are willing to increase their wealth through defunct systems of usury, to be the real radical/irritant/one of another kind of Kingdom? It’s not to say that God doesn’t want us to use gifts he’s given us for the benefit of others…..but maybe that’s just not what this parable is about. Too often, the parables of Jesus are used to uphold and justify a certain way of doing economics and perhaps we don’t want to engage with the hard-hitting realities of what he might really be saying…. If we assume that this master does not represent God, then what might a modern-day reading of it be (also given the context of international debt)? Maybe something like this: For it will be like the CEO of a big chocolate company, who went to the Ivory Coast to ensure a good flow of chocolate into the West and ever expand his chocolate empire. He called three of his most entrusted leaders to himself, and asked them to ensure more chocolate at a lower price. He set one of them, with the most experience over 5 factories, the next one over 3 factories and the last one over 1 factory. The first two set to work, thinking about how they could make more chocolate for less money in order to keep their boss happy and the business functioning well. They knew if they did well, they would secure their own future in the company and good income for their families. Understanding capitalism, they came up with a cunning plan. They decided the best way would be to get cheap or even free images-2labour. So, they enslaved children from the surrounding area and nations with families who were too poor to keep them, and put them to work in the fields, picking the cocoa, or in the factories at the grinding machines, under terrible and dangerous conditions, in which many of the children died or were abused by hard task masters. images-1The last of the workers, saw what the other two were up to and it made him sick to the stomach. He refused to enslave children in this way and couldn’t understand the motivation of the CEO. He chose to pay people a fair wage, keep their working conditions good and have strong morale amongst his team. The CEO returned. He was willing to turn a blind eye to the methods and was full of praise for the ‘business acumen’ of the first two. He paid them well, ensuring his ‘fair trade’ logo and set them up over even more projects to continue achieving brilliant results. The other guy was out on his ear, sacked from the company with no right of appeal. Confused and dismayed, what was he to do? End his life? Beg for his job back and act the same way as the others? No, he continued Unknown-1to try to live a life that restored people’s humanity and hoped for “the more beautiful world our hearts tell us is possible”. So, who is the radical carrier of the Kingdom of God here?

Political Parables – Education as a Revolution

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Paulo Freire

Paulo Freire was an educational revolutionary who saw that the poor, marginalised and oppressed in Brasil, took on the world view (or “social construct of reality”) of those who were their oppressors. More than this he described how the educational system was used like a “banking system” to deposit the world view of the dominant class, (with their wealth, power and privilege), into the hearts and minds of the lower social classes, therefore maintaining the status quo.

He spent loads of time with the “peasant classes”, (after a financial crisis in his own family left them very poor) and learnt that they were certainly not unintelligent and although illiterate, had an incredible language of their own. He went on to devise an educational program which enabled these “peasants” to learn rather than to be taught and in so doing released them to begin a revolution in which the powers were challenged, the presumed ‘ways of being’ were shaken and new freedom was found. Unfortunately, this was crushed by the military coup of 1964, but it left Freire never again to “underestimate the vested interest of political powers in controlling the production and distribution of knowledge through their system of schooling” (see amazing work on his by William R. Herzog II in Parables as Subversive Speech).

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William R. Herzog II

Herzog goes on to draw some extraordinary parallels between Paulo Freire and Jesus Christ, whom he asserts both hugely confront the power paradigms of the day and in so doing bring good news to the poor, freedom for those held captive to oppressive systems, sight for those who had been blinded by the worldview of the ‘mighty’ and light for those living in darkness.

Walter Brueggemann

Walter Brueggemann

Mitchell, in his book, “Church, Gospel and Empire’ demonstrates how Jesus directly challenges the Imperial System of Rome. Brueggemann (in “The Prophetic Imagination”) contends that Jesus (as a prophet and much more than just a prophet) is fulfilling the prophetic tradition of those who have gone before, criticising the oppressive systems and energising a fresh imagination of how radically different a future built on the foundations of (God’s) love could be.

I wonder how many teachers these days see it as their role to teach and train their pupils in the ‘national curriculum’ and the ‘social constructs of reality’ to which we all subscribe? And how many see their role as revolutionaries who dare to allow our children to believe that the world we live in can be radically different in the future; where instead of an economics of affluence, we have an economics of equity, instead of a politics of oppression, we have one of justice and compassion, and instead of a religion of immanence and law, we have one of true freedom (again, see Brueggemann) – I don’t know, but if you’re out there – please keep going!

Democracy Day?

UnknownSo yesterday was BBC Democracy Day. Maybe it was a wistful longing for what might have been. Democracy? The rule/power of the people in a day when the richest 1% own 99% of the world’s wealth? When the 50 richest corporations now hold more wealth than the 50 richest nation states? When we hear of unbelievable governmental cover-ups across Europe? When the vox populi is increasingly silenced and the powerful elite rule through a feudalistic system of land ownership and the ‘rights’ to resources.

Democracy is only a veneer. It is the icing on a cake, which is mouldy to its middle. It is, as my friend Roger Mitchell so clearly highlights, just enough multiplied sovereignty to make us believe we have power when in fact we have very little. Rather, we have an increasingly oppressive and sinister system of domination and control, held together through a strong alliance of economic debt, military violence and law (truly enforced by the State of Exception – Giorgio Agamben).images

And we are waking up to this. This is why we see the political turmoil stirring throughout Europe. And the politicians cannot understand it. There is no doubt, that we will see a kick back and a reaction towards the extremes of left and right. But this is not the answer.

I quite admire the Australian system in that they have to vote. But I especially like the option to vote for ‘none of the above’. I don’t hold hope in any of the political parties, because the system itself is utterly broken, corrupt to its core and does not serve the future of humanity and the planet.

But if we do see a shaking, and the political systems we have known become shattered and changed, with a new type of economics coming to the fore, what is it that we can imagine? With power comes responsibility. What would we dream of and what would we do differently? How would we stop exactly the same thing happening again or stop our selfish motivations from plummeting us into war? What would be our ‘new politics’?

There are some exciting conversations emerging. We do not have to spiral into years of violence and war. A revolution of love is possible. I believe it is in the very heart of God for human beings to love one another and to prefer each others needs. To embrace and to be changed by ‘the other’. Our current politics is one based on fear. Fear of the other. Fear of lack. But love drives out fear and those who live in love, live in God. Fear enslaves us but love sets us free.

imgresMaybe we will see a ‘kenocracy’ emerge? A rule of love? To find this would be to align ourselves with the story of God through the ages. Love poured out for others, daring to embrace those different from ourselves and together finding hope and peace. Fear enslaves us but love sets us free.

Have a read of ‘Discovering Kenarchy’ – available from amazon. Once our imaginations are alive with possibility, nothing is impossible.Unknown