Tuesday, October 4, 2011
The Ethics of Radical Neighborism
The ethics of radical neighborism is visibly illustrated in the parable of the Good Samaritan. In this parable, an identified man is attacked by robbers and left for dead. While religious people ignored his plight, perspective Samaritan (avowed enemy of the Jews) came to his rescue. The Samaritan did not count the cost, but looked at the other with compassion. Interestingly, the other remains nameless, without status, race or nationality, sexual orientation but is spoken of only as a human being (umuntu). He is attacked by robbers and could not empower himself to get the desired liberation. The radical love of a Samaritan met the needs of the man in need. From an ecological perspective however, this concept should include nonhumans as well.
The attitude of the Good Samaritan is not self-seeking but selfless because to him all life is sacred. Saving life is more valuable than saving money in a capitalistic sense. The attitudes of a Levite and a priest are arguably closer to the values of capitalism. In political terms, their attitudes are similar to politicians who demand millions of dollars from multi-national companies - while children are dying from curable diseases across the world. However, Christianity is about radical neighborism. This understanding has special implications for the Church in the face of globalization. Our neighbors are all over the globe, human and nonhumans alike. If capitalism demands competition and enjoys profit at the expense of our neighbors, Christian faith demands that we deny ourselves for the sake of saving life (Jn 3:16). To be neighbours, therefore, is to realise that we are each other’s keepers in this sinful world. It means politicians giving up their entitlements for the sake of the other. It also means standing up for the plight of the unemployed and advocating policies that will create wealth for all.
The world should realize that love for the neighbour is more valuable than profits. But to postmodern humanity, radical neighborism fails to make sense. To the economists for example, Jesus’ answers and parables reflect complete ignorance of economic policies and realities. How can we live without property? Or how does he expect people to give up competition and give up all they have for the sake of a stranger? To Jesus, however, relationships and equality are more important than profits. In reality, if all of us lived on the Jesus’ principle of love for God and the neighbour and put God’s creation above profits, we will be “all one, strong and free,” as the Zambian national anthem proudly states. Only then can we accomplish more and make this world a better place for all.
Monday, October 3, 2011
The parable of Time: Radical Neighborism
Christianity is not just a religion but a way of life. The value of human life is not based on economic status but on being created in the image of God. Involuntary poverty threatens this divine conferred dignity and robs people of their humanity (ubuntu). It also robs the poor of their ability to meaningfully defend their dignity. In this case, the Church must stand with the poor and oppressed in demanding justice for all.
The Bible has two stories that are important to doing prophetic mission. These stories came as a result of one major question, “what shall I do to be saved?” This question is asking about what is needed to be truly human in God’s world. This is the very question democratic capitalism, socialism or any other political ideology is trying to address.
Notably, while the philosophers answer it through abstract theories and debates, Jesus responded in relational terms. The answer is to love God and neighbour as oneself. To Jesus, love involves giving up oneself for the sake of the other or what I call radical neighborism. Jesus told the lawyer the parable of the Good Samaritan (Lk 10:25ff) and challenged the rich ruler (Lk 18:19ff) to give everything to the poor and follow him. In other words, what it means to be truly human (umuntu) cannot be separated from loving God and our neighbour.
Radical neighborism is fundamentally based on God’s radical love. If Jews saw themselves as superior to Samaritans and the young rich ruler considered himself to be above the poor, Jesus alerts us to the principle of love, which reduces ethnicity, power and economic status to service. Christian love breaks all human boundaries and challenges us to love our neighbours as ourselves.
Radical love goes beyond worldly love since it carries with it some social and economic responsibilities. Jesus showed that our moral God cares for us and demands ethical prophesy from us. Here, concern for the neighbour cannot be separated from our common salvation. The young man is told to keep the relational commandments (Matt 19: 16). All to practice this love out of Christ's concern for all.
Friday, September 23, 2011
Envisioning a Sacred Community: Imparting Ubuntu in our communities
In my culture, we usually speak in plural term; the tradition most Westerners find so frustrating. In most cases, one hears statements like our mother, our family as opposed to my mother, my father or even my family. This understanding is somehow different from the Western understanding which speaks in individual terms. My family means my spouse, myself and my children, period! In fact, when you great me, how are you, you expect me to answer, fine! If I am not well, I will say that I have a cold. In my tribe, however, my response will include my community. When I say to Mwape, mulishani, I am asking her to tell me about herself, brothers, sisters, animals and community. If she ignores to tell me that her brother is not well, then she does not care about me or her family. This relationship is usually expressed in the ethics of Ubuntu, which connects one to the wider community.
As a former Franciscan, my spirituality has been influenced by the life of St. Francis of Assisi. To some extent, his life and teachings have influenced what I value most; justice for all God’s creation. Amidst our busy schedules and approaching datelines, we are usually tempted to forget that we are all sisters and brothers keepers. All of us were created in the image of God and I mean all; criminals and even our own enemies. As Desmond Tutu once said, in God’s family there are
“no outsiders. Everyone is an insider. When Jesus said, "I, if I am lifted up, will draw..." Did he say, "I will draw some"? "I will draw some, and tough luck for the others"? He said, "I, if I be lifted up, will draw all." All! All! All! – Black, white, yellow; rich, poor; clever, not so clever; beautiful, not so beautiful. All! All! It is radical. All! Saddam Hussein, Osama bin Laden,Bush – all! All! All are to be held in this incredible embrace. Gay, lesbian, so-called "straight;" all! All! All are to be held in the incredible embrace of the love that won’t let us go.”
The ethical paradigm is associated with Desmond Tutu as popularized by Michael Battle in his book, Ubuntu Theology of Desmond Tutu. While Tutu could have theologized this concept, in reality, political scientist, anthropologists and missionaries like Placides Tempel had written about it as early as 1946. It is tempting for us to celebrate the ethics of Ubuntu without pay attention to its ideals. The ethical ideals of possessing Ubuntu is not limited to accepting the interconnectedness of human beings but extends to ensuring community well-being. By accepting that I am because I am interconnected, I am declaring my responsibilities to the community to which I am a member.
Ubuntu an ethical idea to which all communities should aspire. Our political differences can blind us from knowing that we depend on each other’s toil. As an employment grows, and the economy threaten us, we are can easily ignore our responsibilities to one another. We are the sacred community is founded on the inclusive love of God for the sake transforming our local communities into loving and serving communities.
Mother Teresa: little flower of our Time
As I return to blogging again, I would like to begin by praising Mother Teresa or Blessed Teresa as the Church of Rome would like to call her. I wont dwell on the theology of the Roman Catholic Church, I leave that to cardinals and the Pope. Her words say it all:
If we pray, we will believe;
If we believe, we will love
If we love, we will serve.
Mother Teresa believed, loved and served all those she came across out her love for Christ. She was a living Saint among us and those who have spent time to study her life and prayers are really blessed. Born Agnes Gonxha Bojaxhiu (gonxha meaning "rosebud" or "little flower" in Albanian)on 26 August 1910, in today’s Republic of Macedonia, mother Teresa remains the most inspiring person in modern Christian history. Mother Teresa received “a call within a call” to leave the comfort of the convent and serve the “poorest among the poor” on the streets of Calcutta. With no income, she begged for food and supplies. Yet her life style and work on the streets attracted the attention of many people. By 1949, she was joined by a number of young women. In 1950, she founded the Missionaries of Charity in Calcutta. For over 45 years she ministered to the poor, sick, orphaned, and dying, while guiding the Missionaries of Charity's expansion, first throughout India and then in other countries.
By the 1970s, she was internationally famed as a humanitarian and advocate for the poor and helpless. She won the Nobel Peace Prize in 1979 and India's highest civilian honor, the Bharat Ratna in 1980. Mother Teresa's Missionaries of Charity continued to expand, and at the time of her death it was operating 610 missions in 123 countries. Like any other person, she has been praised by many individuals, governments and organizations; however, she has also faced a diverse range of criticisms.
Honestly, I did not agree with mother Teresa on everything but could not her adoring her simple life and great humility.We can all start charitable organizations to serve the poor; we can build homes for the destitute and even give arms to those who knock on our doors; but what is the motive. Mother Teresa work came out of her love for Christ. As she used to say, we do it for Jesus. Today, I may ask, why do we what we do? Why do we serve? I pray that we will believe in Jesus Christ, love God and others as ourselves and finally serve God in all people despite their social and political backgrounds.
Remember, whatever you did for the least of these friends of mine, you did it unto me.
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