Reason, Truth, and Globalization

Ethics of Hope Week #4

Readings for today – Making a Way Out of No Way, by Monica Coleman (first 2 chapters) and 3 articles from The Occupy Handbook – Economic Insecurity and Inequality Breed Political Instability – Nouriel Roubini, Globalization and the Perils of Democracy – Pankaj Mishra, and “15M”: The Indignados – Salvador Marti Puig

These readings are particularly enlightening in light of my life experience of the past two years.  Observing and participating in the Wisconsin re-call election of Governor Scott Walker, as well as the 2012 Presidential Election, and my move from rural to Wisconsin have each added to my personal understanding and experience with regards to politics and their effect on the reality of everyday human life and suffering. 

Monica Coleman self identifies as a womanist theologian, a form of liberation theology (with an important difference from a feminist theologian) as well as a postmodern process theologian, and a black woman.  She presents five other voices of womanist theologians focusing on their individual responses on salvation.  It is interesting to note that each author focuses on how salvation addresses most importantly the multidimensionality of human suffering.  Jacquelyn Grant eloquently opposes a view of atonement based on the idea of Christ as “suffering servant” pointing out how damaging it has been to the most vulnerable of society.  Discussions of the surrogacy of Black Women both imposed and voluntarily chosen is highlighted by Delores Williams, which builds into a salvation process of addressing sin – not the death of Christ on the cross.  Each of these voices and more contribute to Coleman’s presentation of process theology in chapter 2 through a postmodern lens.  Alfred North Whitehead’s philosophical contributions to postmodern though are applied to the reality of deep human struggle with issues such as evil, sin, freedom and ultimately – God.  

The Occupy Handbook articles continue to speak to the issues of inequality, especially in light of political structures and globalization.  Nouriel Roubini speaks to the effect of globalization and the complex social, economic, and financial issues and struggles of countries from China to the U.S.  He points out that in this system there are clear winners and losers.   Pankaj Mishra questions the prospect of democracy as a whole in light of so many countries struggles to balance economic desires with social stability.  Salvador Marti Puig presents a recent view of Spain’s economic crisis and the events around May 15^th, 2011 and the indignados movement.  Through this protest the organizers were able to draw attention to major issues of political parties, the amount of power of the financial markets in politics, and justice issues around unemployment and layoffs as companies moved out of the country. 

Combined, this conversation is more complex than I pretend to understand, or even entirely grasp.  I was touched however by Coleman’s discussion on the power in holding truth.  As each culture understands truth and attempts to honor it, the impact of globalization to continually bring so much of the world together brings inevitable disagreement.  Power added into these differing understandings of truth brings mistrust and often violence in reaction to fear of others and their “truths”.  Globalization and diversity do have clear economic and power based winners and losers – however the challenge of communicating and respecting one another also brings authentic community and I would argue todays vision of the Kingdom of God on our beautiful and diverse earth.  

For me as well as Coleman, God must address the suffering through salvation.  How long can we as a general society continue to not?  How long can the larger church continue to believe that all people can live together peacefully without intentional work and some kind of reparations or at least acknowledgment of the depths of the multidimensional suffering so many around the world experience today?  

Asking the Questions

Week # 3 - Ethics of Hope, in an Age of Crisis 

It is a fascinating connection to me as Jurgen Moltmann in Ethics of Hope links ethics to eschatology.  This reminds me of Wright's belief in Surprised by Hope, that one's view of hope is linked to their views on death.  Moltmann begins by laying out a discussion of eschatologies - first apocalyptic, then christological, separatistic, and finally transformative eschatology.   Following these descriptions is a passionate description of an ethic of life, especially relating to what he refers to as a modern “religion of death”.  Questions raised by Moltmann around ethical solutions are not far off from some of the issues raised in light of the recent financial field, as presented in several essays from Byrne’s The Occupy Handbook. 

Apocalyptic eschatology, as Moltmann describes, views the future as not yet decided but awaits a final struggle between the kingdom of God and the kingdom of the devil.  Christ then, can be view as the light of God against the devil at the end of history.  He raises a very important question - is a view of a struggle between two kingdoms right in light of the victory of Christ over sin death, and devil?  Moltmann leans on Karl Barth is his discussion of christological eschatology, focusing on how God has revealed himself completely and finally in Christ and furthermore has already reconciled the world through Christ.  Separatist eschatology questions if there even exists “Christian Ethics”.  Arguing that Christians do not have any better solutions to the ethical problems of society, the way of Christ becomes the model and understanding of how and why to act.  It is here that Moltmann raises a new question – “The question asked of Christian ethics is not whether is has good or better solutions for general social or political problems.  The question is preeminently whether the way and teaching of Jesus has to be taken seriously.” (LOC 666- Kindle Edition)  Following the “way of the cross” became the predominant distinguishing belief of Anabaptists.  Transformative eschatology focuses instead on how the message of Christ’s teaching and salvation together are transformative with emphasis on Revelations 21:5 “Behold I make all things new.”  This eschatology has significant practical applications, similar to separatist eschatology, in the anticipation of the kingdom of God efforts in peace and social justice work.  

            A Christian understanding of ethics is greatly tied to a view on eschatology, be it one Moltmann described above, a combination, or another.  In light of current global difference in quality of life, it is important to note that each of these frameworks values human life.  The vast suffering, inequality, and disparity across the globe today does not however foster an atmosphere always valuing human life.  “Competition in modern societies has nothing to do with satisfying the basic needs of life.” (Moltmann, LOC 1092).  As greed and fear continue to make games out of everyday community life, Moltmann points out public spirit and trust disappear along with a commitment to the common good.  This only intensifies the inequality that runs throughout the essays found in The Occupy Handbook.   As Gillian Tett explains the dangers of silos (tunnel vision) and silence, she notes this sense of competition within business which does not allow for communication and sharing of resources.  John Cassidy dares to ask questions of “responsible finance” and quotes Paul Woolley “Why on earth should finance be the biggest and most highly paid industry when it’s just a utility, like sewage or gas?... It is like a cancer that is growing to infinite size, until it takes over the entire body.” (Byrne, 59) While Reinhard and Rogoff give an background on how the financial system arrived at where it is – first with a setting in financial patterns of innovation, followed by investment, and finally a lose in value.  Second, looking at the roots of the crises with a correlation in freer capital mobility, and finally examining the repetitive symptoms of this historical pattern. 

These understandings beg a re-examination of the questions being asked.  The financial crisis is a majorly complex issue, and from my lens of faith is an ethical issue as well.  Research is crucial, as are statistics – however as Moltmann and Woolley both hint at – sometimes it’s more about questions being asked.  

What is the purpose and is the system serving its purpose?  

How does involvement in this financial system, which is a requirement for all citizens, fit or ignore the teachings of Christ? 

I believe that discussion, as Gillian Tett points out, of these complicated (often seen as boring) matters is crucial to both understanding and addressing the reality of the financial crisis.  Acknowledging and educating others and ourselves is the first step to making informed choices.  As I rest in the hope that Jesus came to earth as the incarnate Son of God, I am reminded of his words to serve one another here and now.  The greed and consequent inequality which creates a reality where others do not have their basic needs is not merely a symptom of a broken earthly kingdom that Jesus will fix when he returns, but a result of the community of believers failing in the mission of continuing the work of the kingdom on earth. 

It’s not easy.  Slogans and catch phrases are much easier - Live simply so others can simply live.  Yet, the questions must be asked, sat with, and finally responded to.   

May we all seek and work for peace.  ~ Erin  

Reflection 1- Clouded and Unclear Dreams of Hope

(for Christian Moral Theology: Ethics of Hope in a Age of Crisis)

            In reading the first sections of Wright’s “Surprised by Hope” and Speth’s “America the Possible” I began to become overwhelmed by the complicated fog surrounding the concept of hope.  Dreams of happiness, eternally complete with a belief in heaven, include a prelude of success in life accompanied by a nice home, financial security, and family.  Yet this “American” dream is complicated and foggy – almost like a Monet oil painting.  What is it that one is suppose to be hoping for? 

Wright points out the crucial link between beliefs surrounding death and dying with a healthy and deep understanding of hope, especially to a Christian.  I agree with Wright that Americans today seem challenged to adequately articulate or express concrete beliefs around death.  Questions such as – do the dead go directly to heaven, what about bodily resurrection, could I have been reincarnated, or even are my ancestors really here to guide and protect me, greatly affect ones beliefs and actions during life.  Scripture and tradition (Jewish as well as Christian) give significant insight into many of these questions, and Wright’s discussion of scripture within its context sheds deeper light into possible meanings, such as the phrase “kingdom of heaven” or concept of resurrection. 

Personally, I find the imagery of a new creation very difficult in the literal way that Wright seems to describe.  I am much more comfortable with interpreting the verses in Revelation figuratively.  In light of the difficult reality Speth discusses of poverty, policy, social inequality, and especially failing healthcare (American and global) the result is an extreme woundedness of people.  It is out of that harsh reality in which I have always taken hope in a belief that death brings an end to these oppressive systems which seem inextricably tied to our bodies – their shape, color, gender, and physical needs.  Wright finds hope and answers in the resurrection of Christ.  I agree that Christians gain a small yet foggy view of how that resurrection brings renewal – however today I am left with more questions and confusion than comfort and hope.