More thoughts on a justice and compassion witness in the 21st century...

It should come as no surprise that when I think about my witness for "peace and justice" in the 21st century, my thoughts are more grounded in acts of compassion than ever before.  In fact, much of what I used to find "important" in the realm of peace and justice work leaves me cold in 2012.  That's one reason I am so interested in the "slow living" movement" - and the call to a "play-full life," too - for this approach to justice and peace is born of loving relationships. It is also such an upside-down way of challenging injustice that there is hope, too. 

+ What do the AA folk say?  "If you always do what you've always done, you'll always get what you've always got."

+ So much of the old peace and justice organizing is just a self-righteous paean to the classic definition of insanity: doing the same thing over and over but expecting different results.

In A Play-Full Life, Jaco Hamman writes: To be play-full is to imaginatively and creatively engage one's self, others, God and all of reality so that peace and justice reign within us and with others and in every conceivable situation we might find ourselves in.  So how does this happen for me?  I think at least in the following ways:

+ First, I really have had to learn and practice resting in God's loving care.  I don't think it is coincidental that when Jesus invites those of us who are tired and heavy laden into his rest he is talking about living by faith. Trust.  Resting in the assurance that God is God so we don't have to act like we are in charge of creation. Or in charge of things beyond our station. Rather, we can rest - like on the Sabbath - knowing that God is greater than our fears or needs or abilities because... God is God. 

I think that is part of what the unforced rhythms of grace are all about - Sabbath wisdom - for if we can rest and trust that God is in control on the Sabbath, then maybe we can learn to do so beyond the Sabbath, too.  Sure, there are things we should and must do, but only in real moderation.  "To everything there is a season..."

+ Second, I have also had to learn that there is no consistent Biblical ethic when it comes to peace and justice.  There is Christ's compassion - and that is grounded in God's grace - but there is also a mechanical fundamentalism that teaches an eye for an eye as well as a limited justice that is confined to my "tribe."  As Walter Wink has taught in his work re: a consistent Biblical sex ethic: we have choices to make because there are alternative visions offered in the scriptures that are often in competition with one another. 

By choosing a commitment to God's grace, then the heart and soul of my justice and peace work must hold together two truths at the same time:

1) God's grace is eternal and always bigger than our ability to comprehend; so we must embrace and practice it with a genuine sense of humility.  Like Niebuhr taught, not only are we likely to make mistakes, we are unable to consistently do the right think no matter how wise or committed to the truth.  The human condition is defined by the fact that we know what to do but can't do it consistently.

 2) Grace trumps karma: that is to say, grace and forgiveness interrupt the way human society works and makes everything new. My justice and peace work, therefore, must always be born of renewal and restoration.  From the Exodus to Easter, God's justice creates a grace-filled way for enemies to become partners.  It points to unity rather than competition, trust instead of shame and reconciliation as the path to new life. 

So when I consider my own search for a consistent Biblical ethic of peace making, I have to confess that I have been all over the map:  I have been a conscientious objector until that seemed too doctrinaire and self-centered; I have explored embracing the slippery slope of situational ethics until I realized that was just as self-serving as my previous path. So now I seem to rest in a cautious and mostly Niebuhrian place.  Like the master said:  "The best we can confess is that now we see as through a glass darkly."

So I don't seek a consistent peace and justice ethic in scripture.  I have listened to Bishop Robert Weakland argue for "seamless garment" against all violence - and I appreciate what he has attempted - but most so-called pro-life advocates are wildly inconsistent as they fight abortion but support capital punishment.  Way too many hardcore peace people are just as rigid and self-righteous in their sense of what makes for peace.  And how many career military people do I know who are advocates for the way of grace and compassion even in the midst of armed combat?  (A lot!)

3) The best standard I can find in scripture for a realistic and humble approach to peace and justice work comes from the Apostle Paul in Romans 12:

...I you help, just help, don't take over; if you teach, stick to your teaching; if you give encouraging guidance, be careful that you don't get bossy; if you're put in charge, don't manipulate; if you're called to give aid to people in distress, keep your eyes open and be quick to respond; if you work with the disadvantaged, don't let yourself get irritated with them or depressed by them. Keep a smile on your face.

Love from the center of who you are; don't fake it. Run for dear life from evil; hold on for dear life to good. Be good friends who love deeply; practice playing second fiddle.

Bless your enemies; no cursing under your breath. Laugh with your happy friends when they're happy; share tears when they're down. Get along with each other; don't be stuck-up. Make friends with nobodies; don't be the great somebody. Don't hit back; discover beauty in everyone. If you've got it in you, get along with everybody. Don't insist on getting even; that's not for you to do. I'll do the rest.

4) And the best articulation of Christian justice born of grace comes from Matthew 25:

Then the King will say to those on his right, 'Enter, you who are blessed by my Father! Take what's coming to you in this kingdom. It's been ready for you since the world's foundation. And here's why:

I was hungry and you fed me,
I was thirsty and you gave me a drink,
I was homeless and you gave me a room,
I was shivering and you gave me clothes,
I was sick and you stopped to visit,
I was in prison and you came to me.'

Then those 'sheep' are going to say, 'Master, what are you talking about? When did we ever see you hungry and feed you, thirsty and give you a drink? And when did we ever see you sick or in prison and come to you?' Then the King will say, 'I'm telling the solemn truth: Whenever you did one of these things to someone overlooked or ignored, that was me—you did it to me.'

That's what strikes me today...