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A Spirituality for Peacemakers
under Diverse Regimes
Rt. Revd. Duleep De Chickera |
| Introduction |
| This presentation will offer a Christian perspective
This is an appropriate opportunity to teach and challenge South Asian Christian youth. This presentation comprises four sets of challenges:- |
- The challenge of the reality of oppression in peacemaking. (Provides rationale for the topic.)
- The challenge of non-negotiables in peacemaking.
- The challenge of Christ’s cycle of spirituality in peace making.
- Challenges from some random insights.
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1. The Challenge of the Reality of Oppression in Peacemaking. |
| (a) |
Regimes who possess power, (political/military/religious) tend to become oppressors in the absence of personal integrity/adequate democratic checks and balances. History illustrates several instances of democratically elected leaders/freedom fighters who have turned oppressor.
The weapon used by the oppressive regime to stay in power and control is violence-both visible and structural. The September 11th aftermath of allegations and counter allegations highlighted these two types of violence.
Oppressive regimes are spread globally across North and South. |
| (b) |
Historically, oppressive regimes give birth to peacemakers who are required to be faithful to their task. |
| (c) |
Oppressive regimes use varied strategies to silence/stifle/ win over peacemakers. These strategies range from overt acts of persecution/annihilation to more subtle methods such as:- |
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The invitation to patriotism: e.g. To be American is to declare war on Afghanistan, to be Sinhala is to resist Tamil emancipation, to be Tamil is to espouse separation etc. |
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The offering of rewards: e.g. To set up a Ministry of Christian Affairs in Sri Lanka- may carry some extra recognition and privileges, but through the political alliance, increased silence on the State failure becomes inevitable. |
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The invitation to some service leads to greater silence: e.g. The civil society leader who is recruited to Government ranks to do “some good” but who is then compelled to be reticent on more crucial issues. Consider the words of the late martyred Arch Bishop Oscar Romero- “When I feed the poor I am called a saint. Then I question poverty I am called a revolutionary.” The State prefers saints who feed the poor, only. |
| (d) |
In spite of these strategies of the oppressor, peacemakers regionally and globally have remained faithful. They do so by discovering contextual strategies to survive and yet remain faithful. These strategies need not be uniform, but they must be owned, interpreted, and conveyed locally, regionally and globally so that peacemakers under other regimes may understand/critique/sharpen/receive/respond. In this dialogical process lies potential for solidarity in spirituality for peacemakers, as well as a renewal of the wider peace constituency. |
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| 2. The Challenge of Non-Negotiables in Peacemaking. |
| (a) |
Peace is a paradox. Consider two texts that highlight this. Jesus in the beatitudes says, “Blessed are the peacemakers.” (Matt 5:9) The resurrected Christ says “ Peace I leave with you, My peace I give unto you.” (John 14:27)
Do we then work for peace or receive it as a gift? The familiar Asian experience of digging a well for water helps us resolve this paradox. The gift of water is available, but one has to work to receive it. Similarly peace that only God can give is realised through the efforts of persons of goodwill. “Peace becomes in working for peace”. |
| (b) |
Working for peace is nothing more/less than working for justice and all its related processes.Justice could be briefly described as:- |
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Closing the gaps: e.g. Rich/poor, dominant/vulnerable, oppressor/victim, man/woman, adults/children, high caste/low caste etc |
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Creating equal opportunities/rights/participation for all. |
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A collective journey towards a fuller human life in harmony with all creation. |
| (C) |
The opposite of peace is injustice, and not as many think, conflict. Peace and injustice are like a seesaw. When one rises the other falls. Where then does conflict come in? It is the disturbing/painful signal of injustice. Conflict then is a friend to the peacemaker, who is expected to work through this signal to deal with injustice/grievance. |
| (d) |
Conflict is an integral part of life. It will end only when history ends, i.e. when God sums up all creation. Till then we must be prepared to live with conflict. This is why the “creative response to conflict” is a better perspective than either the “resolution” of conflict. We do well to perceive conflict like clouds…. always present in different shapes/sizes/colours, and always moving. The occasional blue sky should not be allowed to deceive us. |
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| 3. The Challenge of Christ’s Cycle of Spirituality in Peacemaking |
| (a) |
The Vision of a community of dignity (all persons of equal value) and justice (all entitled to equal opportunities/rights). The bible refers to this community as the Kingdom of God – dignified, just, interdependent and in harmony. This community is based on the concept of the family of God; God is creator parent, and all humans are children-brothers/sisters. Cf. The Nazareth Manifesto Luke 4:v18-19 for summary of vision. |
| (b) |
Identifying the Distortions
Jesus viewed/measured contemporary society through this vision and identified the existing distortions such as hierarchy/oppression/abuse of power/poverty/marginalisation etc. |
| (c) |
The challenge of radical non-violent transformation towards a community of dignity and justice.
Jesus’ whole life….preaching/teaching/relationships/encounters/death/ resurrection manifested this challenge. The incarnation in particular was both dynamic and a model. The community of dignity and justice required the voluntary abandonment of power and privilege towards servant leadership from within the people. Voluntary self-denial is real power. The seed must fall to the ground and die to bear fruit. |
| (d) |
Reaction/Resistance. Oppressive regimes strategise to destroy and kill those who dare to challenge them. Out of obedience, the cross is the call to press on through hardship. The cross that Jesus invites his disciples to carry is not any suffering, but hardship, inconvenience and suffering brought about due to obedience to Christ. |
| (e) |
Balanced Consistency Jesus’ response to reaction/resistance is balanced and consistent. In the face of reaction he responds with and introduces teachings on forgiveness, repentance and reconciliation. It is in the context of reaction that these teachings can and must be understood. Jesus moves from the Jewish understanding of equal revenge – an eye for an eye, etc. It is unconditional love for one’s enemy that breaks the spiral of hatred and violence.
But paralleled with this thrust of reconciliation is the sustained challenge towards dignity and justice for all. The latter is not dismissed so as to accommodate the former. This balanced consistency is carried to the end. The cross remains. The cycle of spirituality of peacemaking is completed.
Note: Christian peacemakers discover spirituality by interpreting/ entering/staying “in Christ” in this cycle. |
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| 4. Challenges from some Random Insights |
| (a) |
The Gospel as the standard for evaluation/self criticism:-
The Gospel judges all political agendas and movements.The Church/Christian peacemaker can never totally align with any “ism” or political party or movement. This task must be accompanied with constant self-criticism, or we become self-righteous: e.g.: - The Parable of the Pharisee and the Publican. Our standard is God in Christ. We must be hard on ourselves and our communities and peace initiatives. This qualifies us to judge political movements through the perspective of the Gospel. |
| (b) |
The Insider
Persons in responsible leadership develop confidential relationships to lobby through insiders for positive change. Jesus obviously had a confidential ministry, which is not recorded in the Gospels. Could Nicodemus have visited at night at Jesus’ request? Joseph of Arimathea was extremely influential. Gamaliel spoke words of wisdom. We will never know the influence of Jesus on and through these persons. Dealing with insiders (moderates/associates) amongst the ranks of the oppressors through timely questions, suggestions and critique have significant dividends. The peacemakers cannot dismiss the insider connection. |
| (c) |
Creative Patience
Protracted conflicts create despair. Peacemakers tend to grow weary and compromise/react/opt for the weapons of the oppressor. Creative patience is the challenge to remain faithful to a spirituality in Christ, and not become lesser persons/communities when hope seems distant. Cf. The Parable of the Prodigal Son, which we prefer to call the Parable of the Sorrowing Parent. The parent does not compromise his values by succumbing to the behaviour of either son. Mercy, forgiveness and reconciliation remain the dominant values and at the same time the doors are kept open right through to the end.
Similarly, the peacemaker holds onto higher Kingdom values and spirituality while she/he waits for kyros. |
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| Conclusions |
| A shared spirituality based on these challenges must create a solidarity through dialogue under diverse regimes. Our countries, our region and the world may find this relevant and applicable. |
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