There is no way to avoid the topic of politics when it comes to religion; although its original impetus is liberation, its eventual trajectory tends towards empowerment and human subjugation. “You cannot avoid the interplay of politics within religious orthodoxy, as it’s struggle for power permeates the training, education, and discipline of the orthodox community. And the leaders of such a community must inevitably face the existential question–whether they are going to succumb to complete opportunism, as the cost for advancement and rule, or risk sacrificing themselves for the sake of their own orthodox ethic.” (Herbert: Dune, Muad’Dib)
While Herbert used religious orthodoxy in illustration of the dangers inherent in hierarchical religious organizations, he was not referring to Orthodoxy per se, but organized religion. Even so, there still remains an aspect within Christianity that serves to emphasize its more altruistic intentions. That is, its foundational and supernatural legitimacy rests not upon its own institutional authority, but upon the testimony and sacrifice of those whose lives have been transformed by the reality and power of faith.
Although faith is often misconstrued as religion, faith occurs, not in conformity to the religious aggregate, but through the singular aspect of the Holy Spirit’s transformative and energizing power, as expressed in the individual. In that regard, the soul then becomes not self-serving, but rather self-sacrificing, and in the process, it seeks to either return to the fount from which it issued, or through its own unique expression enlarge the river in which it flows. Because of its supernatural origins then, faith, like a river, ultimately remains outside the purview of earthly dominion, following a course that ultimately has the potential to alter the rivers flow.
Consequently, faith can then be seen as an existential threat, not only to organized religion, which labors incessantly on behalf of its’ own interests, but all institutions who derive their authority and power through compliance to a given construct. And, it is for this reason that “theology helps safeguard, not only society, but the Church itself, from regarding as permanent that which is only temporary” (Gutierrez 10). Consequently, if there is a hermeneutics which exists that accurately reflects the essence of the Gospel, it is our own personal response to the Spirit’s call, and through a pedagogy of reflection, which produces action, endeavors to make the world more heavenly. Yet, while many profess a heavenly correspondence, it is only through the process of committed action that we become transformed into the image of Christ himself. More simply stated, as noted theologian Karl Barth, put it: “The true hearer and recipient of the Word is the one who puts it into practice!”
Although political activism, in a religious context, is often tolerated, and even useful to hierarchical institutions, the growing dissidence among Christian clergy and laity, as they awaken to the social dimension and true mission of the Church, can be seen as particularly dangerous to those same organizations, as once the actual causes of systemic injustice are exposed, they are forced to respond. Yet, whether they close ranks in solidarity with, or in opposition to, the activists within their ranks, any action one-way or the other on their part risks exacerbating existing divisions within the power structure itself.
By way of example, we need look no further than the Catholic Church itself. In spite of the fact that it’s been in the Americas longer than any other denomination, while having the longest history with Indigenous peoples, it has fallen far short of the universality it proposes. And while it acknowledges the simple fact that “the growing wealth of a few parallels the increasing poverty of the many,” (Pope John Paul, 1979) even as it attests tp the Holy Spirit’s “preferential option for the poor,” it remains constrained by its own politicalization. And, although many within the Church itself continue to criticize its inaction, any mobilization from within which serves to expose that inaction is seen as a direct threat. How then can justice be served when the needs of the many are sacrifice for the few? From the bottom up, I say! The poor still pray, and God still listens, even as He gives hope to the hopeless through the sainted actions of the few. Give thanks then for “…the dreamers of the day, who are dangerous, for they act upon their dreams.” (T.E. Lawrence)
CoupStick Chaplain 