Theologies

There is no way to avoid the topic of politics when it comes to religion, as its original impetus is to speak truth to power.

“And, “you cannot avoid the interplay of politics within orthodoxy itself, as the struggle for power permeates the training, education, and discipline of the orthodox community. Because of this, the leaders of such a community must inevitably face the existential question: to either succumb to complete opportunism, as the cost for advancement and rule, or risk sacrificing themselves for the sake of the orthodox ethic” (Herbert: Dune, Muad’Dib). Yet, there is a separate clause within religion that helps serve its more altruistic intentions. That is, its foundational and supernatural legitimacy rests, not upon its own authority as a faith institution, but in the voices of those who demonstrate the reality and power of faith through their own words and actions Although faith is often misconstrued as religion, faith occurs, not within the aggregate, but only in the instant of the singular, and pursued to its ultimate conclusion, seeks to either return to the fount from which it issues, and by its very nature enlarges the flow of the river which carries it. Because of its supernatural origins, faith, even like the Holy Spirit who encourages and nurtures it, remains completely outside the purview of earthly dominion. It thereby poses an exestential threat, not only for institutionalized religions, which labor incessantly on their own behalf, but all institutions who derive their authority from power, and compliance.“Theology then helps safeguard not only society, but the Church itself, from regarding as permanent that which is only temporary” (Gutierrez 10). If a hermeneutics exists that accurately reflects the Gospel’s message, it is found in our own response to its call, to make the world a better place, through a pedagogy of reflection which produces action. Although we profess a transformation of circumstance from without, it is only through the process of committed action that we ourselves are being transformed from within. 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 activity outside of established protocols is often tolerated, and even useful to the existing system in order to justify its more repressive measures, the growing dissidence among Christian clergy and laity, as they awaken to the social dimension and true mission of the Church, is seen as particularly dangerous to entrenched political interests. Because, once the actual causes of our lassitude regarding social justice are exposed, those interests are left with little choice but to react in order to protect their own interests. And in doing so, the cloak of their superiority will be removed, revealing them for what they are–bandits masquerading as benefactors. And, although “the real tragedy of the poor is the poverty of their own aspirations” (Adam Smith), it’s become increasingly obvious that “the growing wealth of a few parallels the increasing poverty of the many” (Pope John Paul. Puebla, 1979). Yet, the poor pray, and even as God responds to the prayerful, which empower the hopeless—“The dreamers of the day are dangerous, for they act on their dreams” (T.E. Lawrence).