Tag Archives: racism

November 10, Jesus Beyond Dogma II: x – ‘Not reinvention but rediscovery.’

 

Dogma helps hold people together in faith communities – but it does not inspire or animate. Faith is in the heart rather than the head. We grow in faith through relationships with others whose fidelity to Christ is a living experience. If we judge each other by what we believe in, we are setting up in and out groups – responsible for so many -isms; blood has been shed through this, and witch-hunts become inevitable – in no way conducive to Jesus’ stark love your enemies. But if we are to let-go the way of dogma – what do we replace it with? The new Evangelisation that Pope Francis is calling for! To set Jesus and ourselves free from the captivity of absolute dogma.

All over Africa, where Christianity is preached, churches are adorned with a white Christ, bearded and robed like an ancient Roman. Both Jesus and Mary were ethnic Palestinian – dark-skinned, of non-European features. Jesus as white and male became indisputable facts. Biologically no one can dispute the gender of Jesus. This isn’t attempting to create a patchwork quilt making Jesus all things to all people. This is not reinvention but rediscovery. If Jesus is God-incarnate – then Creation tells us that there is something of God in being male and female.

Most of our story as God’s people [6 million years] belongs to Africa; yet the demonising of blackness still feeds cultures of racism. Darkened skin is a powerful symbol of what it means to be human; it is the primary pigmentation that humans have known for most of our time – created, blessed and loved by God. We need to honour Jesus who belongs, not to the land of Israel, and even less to Western Europe, but to the primary soil of East Africa – just as the earthly Jesus belonged to every creed, colour and cultural condition.

The heart of the problem is not that Jesus was a man, but that men are not like Jesus! For thousands of years before Jesus males alone were considered to be fully human. They possessed the seed through which new life would be procreated – a view endorsed by Aristotle, Aquinas and Luther – with male offspring more valued than female. This is why Jesus, to be Messiah, had to be seen as descending through a male line.

But Jesus proclaiming the Kingdom is clearly not male in the conventional sense. He adopts none of the typical male behaviour characteristics: dominance, control… he engages with people, especially with the powerless made so by Church and State. Instead of protecting power he gives it away; instead of reasoned argument he tells stories – he is inclusive in his relationships, especially at table.

AMcC

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July 29: Deep in this Skin that I Live

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Deep in the skin that I live

Of a thousand tales and a million whispers

Like autumn’s oak on western hills

Olive soaked to save winter’s scourge

Then to glitter in summer’s heat

Deep in the skin that I live

Flows the blood of slavery

And so too the blood of its slave master

Marked by David’s star

And so too the desert’s cross and crescent

Deep in the skin that I live

Throbs the Celtic cross and the cross of George

A thousand generations gone past

A million rejections of enigma’s tale

Led to streams, but stopped from drinking

Deep in the skin that I live

I catch that look again. That curious look, that stupid

smile

Wrapped in subtle nuance. Prepared, well served

That forbidden question: where are you from?

That cold reluctant handshake,

The sudden silence. Distance. No reply

Deep in the skin that I live

Stranger in my fatherland

Alien in my mother’s house

You can run a bit fast, jump a bit high:

Spring rains and washes all away

Deep in the skin that I live

Curled within, locked in, stained outside

The silent scream heard only by silence

Strolls had with pain and frustration

Cards played with insomnia in vain

Tick, and tock, and tick

Let the clock, clock into day

Deep in this skin that I live

A skin that dares dream of tomorrow

And when tomorrow comes

This skin only hopes cynicism never fathers

mendacity.

VE

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June 8. Justice IV: Justice and Debt

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The virtue of justice is particularly sensitive to all forms of indebtedness, not merely monetary. ‘The just deed,’ says St. Thomas with admirable succinctness, ‘is the deed that is adjusted to or commensurate with the other’ (S.T., II.II, Q. 57:3). For example, a parent feeds baby-food to her three-month-old baby because that is what the baby needs. The rest of the family receives normal food. An employer in a large company normally would not expect the daily cleaners to be doing executive work. Justice apportions expectations, services, and wages according to the needs, services, and abilities of the other.

Justice, therefore, does not mean that everyone is treated in the same way. Rather, it is the role of justice to see that people are treated differently when they are different, when they have different needs, and exist in differing situations. The equality with which justice is concerned involves ensuring that what is done for another or given to another is duly proportionate to that person in his or her situation of need.

At the same time, when people are existing in identical situations, then it is the role of justice to ensure that their treatment is identical. Two people performing the same job in the same company should be paid the same wage, regardless of the colour of their skin, their country of origin and so on. ‘Justice’, says Thomas Aquinas, ‘is the perpetual and constant will to render each one his right. A man is said to be just because he respects the rights of others’ (S.T. II.II. Q58:1).

SJC

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October 20: Bitter Fruit, Bitter Seed

blackthorn

Blackthorn opens at the end of Winter, but never one flower alone, always a constellation of Hope. 

… waiting, as at the end

of a hard winter

for one flower to open

on the mind’s tree of thorns.[1]

I could not shake off yesterday’s image of a fleshly body, hanging on that tree. Waiting for a flower to open in my mind, I recalled this tree of thorns, the lynchings of black men in America: Strange Fruit:

Southern trees bear a strange fruit,
Blood on the leaves and blood at the root,
Black bodies swinging in the southern breeze,
Strange fruit hanging from the poplar trees.

Pastoral scene of the gallant south,
The bulging eyes and the twisted mouth,
Scent of magnolias, sweet and fresh,
Then the sudden smell of burning flesh.

Here is fruit for the crows to pluck,
For the rain to gather, for the wind to suck,
For the sun to rot, for the trees to drop,
Here is a strange and bitter crop.

Abel Meeropol

Strange Fruit

While the song was written in response to lynchings in America, we are more than aware that the sudden smell of burning flesh could appear on any breeze, anywhere in the world.

Bitter crops come from bitter seeds. Let us pray for the insight to see how to relieve whatever bitterness we encounter in our neighbours, and the courage to reach out to do so.

MMB.

 

 

[1] Waiting SP p137

 

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