For far too many of us (myself included), we find ourselves playing the role of the priest and the Levite in the parable of the Good Samaritan, turning a blind eye to the injustices of the world, for it is far easier, safer, and altogether more convenient to pretend we live in a world that is peaceful and self-sustaining. Why would I engage in the suffering of those around me when it is far easier to focus on myself?
Recently I had the opportunity to read Gustavo Gutierrez's seminal work A Theology of Liberation. Gutierrez, a Catholic scholar from Peru, writes about the oppressive situation of the Latin American, where many find themselves continuously oppressed by systemic regimes that result in the flourishing of developed nations while leaving underdeveloped nations behind.
It is Gutierrez's understanding that a major task of theology is the critical reflection of "Christian praxis in the light of the Word" (11). In other words, the main point of consideration of Gutierrez's book is how can Christianity work to bring the people of Latin America out of the systems of oppression they live under and into a life that is flourishing.
For Gutierrez, individuals "cannot claim to be Christians without a commitment to liberation" (81). For some, this claim may be second nature while for others who grew up in situations such as my own, this may seem as a totally radical claim. Traditionally, it has been my experience that Evangelical churches have emphasized the personal relationship between the human person and God, to the point where one's physical actions are not as important as one's spiritual actions. Therefore, the task of the Christian is to remain free from spiritual sin in order to not wrong the relationship between one's self and God.
The unfortunate reality of this appeal is that it creates a false Neoplatonic dichotomy as if one could separate physical actions from spiritual consequences. Indeed, a faithful reading of the Bible, especially the prophets, would suggest that one's physical actions are indeed of utmost importance to God, leading one to the conclusion that right living is more than what goes on in the spiritual realm.
To simplify this idea: our actions matter. Our lifestyle matters. How we treat our neighbour matters. The coffee we buy matters. Our hospitality matters.
To summarize Gutierrez's book, one could say that the Gospel is not the Gospel if it does not take seriously the universal livelihood of all peoples. If there are injustices that remain, there is still work for the Gospel.
One of the main themes of the Old Testament is the idea of shalom. Traditionally translated as peace, shalom encompasses the entirety of one's wellbeing. It is a place of peace, but it is more than that. In shalom all things are well.
Eden was shalom, but Eden is in the past. We cannot go back to the Garden. However, we can move forward. The task of the Christian is to bring shalom to all people, those who are homeless on the street, those displaced by wildfires, and those living under the threat of war. And this task begins with each and every one of us. It begins with how we interact with those around us, whether we like them or not. It begins with how we handle our finances. It begins with how we speak about God.
If Gutierrez is right, and one cannot be a Christian without working towards shalom for all people, this must be the most pressing action of our churches today. We must not stop bringing the Gospel to all situations. And no, I am not talking about tracts, but rather the embodied Gospel, Jesus Christ, and his love and freedom. For, as the Apostle Paul states so clearly and beautifully, "where the Spirit of the Lord is, there is freedom" (2 Cor 3:17).
This challenge is not an easy one, and I do not say this in a tone of condemnation or judgment, but rather as a call for us all to return to the prophetic call and bring shalom to our neighbours.
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