Disruption for justice

 Last week I spoke about the disruptive influence of God in terms of Derrida's deconstruction. This week we see that disruption occurring in a more specific way despite this being a Gospel of love. Luke's Gospel has an enormous disruptive feel in the current reading as Christ tells us he does not come to bring peace but disruption of existing relationships (Lk. 12.49-).  A disruption that tears the  relationships of families and communities; an unexpected dissonance from a God of love, peace and harmony.

Yet, when we engage with the lament from God over his vineyard in Isaiah (5.1-7) we should begin to understand where this disruption occurs in our lives. That is with the presumption that we are truly living the Christian way. All that God is seeking is justice but finds instead bloodshed (Isaiah 5.7). Justice is a concept that is so elusive for the human that the judiciary and philosophers struggle to pin it down as it escapes in the blink of an eye.  It comes as a disruptive moment in our lives as we seek to do justice.  The historical list of those who have managed this elusive concept are pillars of faith and have journeyed with this concept throughout their lives. Some are outlined in the letter to the Hebrews and finalised  by basically saying the list goes on forever (Heb 11.32).  If we consider our own heroes of the faith or standouts within the faith journey of the modern era we can think of Bishop Trevor Huddlestone, The Arch. more commonly known as Desmond Tutu, Sister Theresa and Rev. Michael Lapsley all who have struggled with this elusive concept as they have journeyed in faith.

Only when we start to understand their passion for a loving God and the elusive pursuit of justice can we begin to understand the disruption, in this word, that this should cause for ourselves.  Yet, we ponder and struggle to overcome our own pet hurts that blind us to the greater call on our lives. We confine ourselves to the irritation of a misleading line in a hymn rather than the actuality of injustice in Palestine.  We concentrate on the tangibility of a border forbidding the undesirables from coming and restricting their access while neglecting our responsibilities as well as the injustices occurring in our name.  It is the tangibility of a border or a hymn that calls us rather than the intangible concept of justice calling from the borders of our sovereignty.  Only when we can overcome our own wants and wishes so as to focus on the greater will we begin to work the will of God's call on us.

Desperation in the face of injustice

The claim on us as we make our way on the journey of faith is not in the past but in the present.  In seeking justice we will disrupt our families and our communities as we stir up the complacency of governments and communities.  The Anglican and faith community live by what is known as Lex orandi, lex credendi, or what we say is what we believe.  If this is the case than it is the call for justice that must be lived out by our daily lives.  This is a greater call than a single focus on Jew, Muslim or sexuality.  Our call is to live acknowledging all as children of God and ignoring the difference that they bring into our lives.  Justice calls to all of us, irrespective of creed, culture or sexuality.  It inspires us to live lives of acceptance that do not dwell on images of the past but build images of the future with hope.  Justice continually calls from the margins of our society not from those living in affluence.  The pursuit of justice calls us into the fray of the dispossessed, the camps and those struggling to survive.  It does not call us to close our hearts and our borders; it does not call us to close our eyes or think only of the past.

If we are to live as faith filled Christians, however small we deem ourselves, we will be at the forefront of disruption as we open the hearts of those closed by comfort and complacency.  Mother Theresa was not a showman or a tele evangelist but a person of large faith and heart who saw injustice and worked towards justice.  For all his flamboyance Archbishop Tutu worked at the coalface of injustice to bring the injustices of apartheid into the light of God's love, not for fame but to honour the call and pursuit of justice that God calls all of faith to. In our comfort and our own lives lived within a society that is consumed by pettiness we are called into the disruptive tear that those who suffer from injustice create as justice calls.  We have seen the blood that flows as a result of injustice in the lives of the abused, are we ready to answer with the salve of love and respond to the call of justice in the world.

L'avenir - God's unexpected future

 In John Caputo's book, 'What would Jesus Deconstruct?', the author outlines Derrida's "least bad" definition of deconstruction one indeed that Caputo himself likes (pg 54). In a nutshell Derrida states that there is a predictable future (a 'future present') and one that is over the horizon of expectancy ('the absolute future') the event that we cannot participate that disrupts our lives; that removes the certainty of our human constructed structures.  In other words, 'There is a future which is predictable...But there is a future to come (l'avenir) which refers to someone who comes whose arrival is totally unexpected.' (Derrida quoted in 'Preaching after God' by Phil Snider, pg. 135). In a very real sense this is what we should be preparing for 'the totally unexpected' when we await Christ.  Christ highlights our preparedness in the Gospel (Lk. 12.32-33) and this need to expect the unexpected (Lk. 12.35-40).

We can prepare for most things today.  We have certain expectancies that in life we can plan for, the future that is made present, as it comes to us in the certainty of our careers, our businesses, our home life and our social calendar.  Not least of all in our taxes and our expenditure that for individuals are things that we can guarantee let alone expect. These are the platforms on which we build our daily lives relying on our past experience and our expectations for the future.  We prepare our purses and our schedules in such a fashion that those things that we know are going to be undertaken do not become mountains or impossible tasks, less we submerge ourselves in misery and despair.  In any form of leadership this is the task that is set before us so that we can lead people into a new or better place or at least maintain a certain level of service / comfort that meets the expectations of those we lead.  However, this also points us towards a status quo, a non movement forward, a non growth of our potential and what could be.  It is when we are driven out of our expectations into new places and new things that we become alive once more, alive to the possibilities inherent in the call to be a follower of Christ, to be a Christian.

The Unexpected Guest - by Heather Lara

In (not)-preparing for the unexpected, because as soon as we prepare it becomes the expected, we need to be flexible and listen for that call that leads us into the new and challenging circumstances that confront us as we take on the risk of faith.  This is not an enviable position to be in as leaders and yet if we answer God's call on our lives this is exactly where we will find ourselves as we seek to bring God's people into conversation with that call.  It is a question of allowing our experiences to be present to us and yet not govern us or the moves that we make.  Too often we allow our past to dictate what the future will bring.  Yes, we have an experience that needs to inform our actions but not dictate them.  In confronting our prejudices and our hurts and our dislikes we often find that it is our past that is dictating how we experience the present and the future.  In not allowing the unexpected to draw us into a new sequence of relationships we die to the possibilities that the Christic event opens in our lives.

We are practical people and our focus is on how to rather than on waiting and responding to the event that disrupts our lives.  In leading the family of God into newness of life we ourselves must be prepared to let go of our own preconceptions of the future.  We need to allow ourselves to be prepared in unpreparedness.  We do not know when the event will occur just as we do not know when the thief will come in the night.  Yet we prepare for the thief without making definite plans as to when and where.  So we prepare for the coming of the event of God's grace in our lives with the understanding that it may never come or it may come this second.  We have to be sufficiently ready to grow and go where God's Spirit may call us without enormous preparations before the time.  If we are called into a new experience of God's abiding presence so we need to be ready to respond with an affirmative that does not deny that experience by locking it down.  Rather we need to be opened up to effectively respond in love to that call.

It is often hard to accept that what we strive for may not be what God wishes for our lives or our institutions.  We may all be in agreement about where we think God is calling us but then out of nowhere God comes calling and disrupts our planning as Christ appears to us.  It is only in our (un)preparedness and flexibility to accept the Christic event that we move forward in our faith journey.  We need to listen faithfully for God's ever present Spirit as we formulate our life's goals and the goals of our communities.  The call is always there it is when we do not listen and move on our own that God's presence is suddenly there changing what we thought to what we ought to do.  Let us always be (un)prepared to accept God's insistent call on our lives.

Wealth beyond our dreams

 We are presented on a daily basis with everything that we ever want if we could pay for it. What do we do? We tend to buy what we can when we can or even when we can't and go into debt so that we can have what we want. Be it a car or a house or a phone or a boat or... Then we moan about the debt or about the burden of paying it back, we very rarely think about the future at such times. If we do think about our future then we ensure that we have plenty of financial worth to live of in our retirement years. We give no thought about others in the community and even if we have wealth we tend to ensure that what goes out has some form of benefit to us in the end, whether through recognition or eventual investment payback. The reality becomes all about us rather than anything else and our thinking whether it is in spending or saving is for ourselves much like the rich landowner who saves everything for a rainy day (Lk 12:16-20).

Is this what God wants of us or is this what we have always done and continue to do despite being called into a different mode of living? Paul, seems to indicate that this is what we always do prior to our accepting God's presence through Christ into our lives (Col. 3:6-10). These are the things that are meant to have been stripped from us in our acceptance of the way of Christ. Yet, in our own hubris we have not neglected these but in some ways we have increased their hold on us. We are conditioned by the society we live in not by our enduring faith. For us, as Christians it should be the other way around, we should be conditioned by our enduring faith rather than by the society around us. Yet, over multiple generations the communities that we live in have taken up the understanding that we hoard our wealth rather than use it for the greater good. There have been very few societies that have looked at the greater good of the individuals rather than at the selfish needs of the individuals. In doing so we have engendered this greedy outlook so that justice and peace are purely symbols of something that is unattainable and a constant future state.

We lavish our wealth on ourselves and neglect God's presence in our lives. Yet, God is the one person who persists in loving us irrespective of our neglect of God. God's lament of faithlessness is seen in Hosea  (11:1-9) and how the persistence of love for God's people continues on despite our movement away. God's love is a total outpouring into the world and in favour of those he loves (the whole of humanity who are made in God's image). We are asked to mirror that love in Christ and in action within our own circumstances even if it means beggaring ourselves for the sake of God. In doing so we are being faithful to God and knowing that God will be faithful to us and not allow ourselves to be forsaken. This is a difficult road to walk as we are putting ourselves into the hands of the unknown rather than our own wants and wishes and the comfort of what we have earned. Even when we are on the cusp of wealth and peace within our own lives we must still look beyond to those who are unable to afford what we have. It is pointless for us to hoard our worldly goods when others are being impoverished.

We want it all for ourselves and not for the other

In the Gospel parable, there is nothing about giving to those beyond or outside the community. It is based within a rural community much the same as that which Ruth and Naomi entered. It means that there were rich and poor living cheek by jowl, just as we have in this community and in our surrounding communities. Tragedy strikes at the heart of our comfortable life but is more prominent when it is away from us. We think we are doing our best by contributing towards the other that is apart from us whilst neglecting those that are closest to us. In the story and the context of the time the wealthy person was encouraged and expected to contribute to the welfare of the community. The stored grain was not going to go anywhere except for distribution on his death. There was no point in hoarding it. There is no point in our own hoarding whether it be toilet rolls or our finances or our love, we cannot spend it in the end. We are thus asked to put our love and our lives and our wealth to care for those in the community beyond our own circle.