Part 393. How to protest for social justice.

 Social justice will most likely involve systemic change and therefore require action by government both in terms of legal provision and the granting of financial resources.  In other words, redistribution and changed priorities.  Truth must speak to power so it is useless to direct campaigns at those without  power.  Campaigns have to be honed to hit the target, usually ministers and members of the ruling political party.

The problem is that too many faith and secular organisations, passionate and dedicated as they are to advancing social justice, are too polite and ineffective in their campaigning.  You have to get under the skin, be a nuisance, keep pressing, to have any chance of success.  Polite letters, petitions, learned dissertations, social media, detailed reports of themselves do not produce change. There has to be a catalyst to persuade those in power to make changes. 

Work out who are the relevant ministers and members of parliament, demonstrate outside their constituency offices, go to their surgeries. Keep the local press and other social media informed of your campaign and the reactions you receive: keep them onside.  Above all be a confounded nuisance should early contact be unproductive.  Be prepared for the long haul.  Be seen, keep your campaign in the public eye.  

I wish national faith and secular organisations would work together and coordinate local action.  I do not hold much store by big national demonstrations: for the most part they do not result in the change desired by the demonstrators.

My final thought is make sure the campaign is positive: seek social justice for the people you wish to support.  What matters is what you are for, not what you are against.

  

Part 392. Peaceful civil disobedience.

 On 27th March 2025 twenty uniformed police officers, some equipped with tasers, forcibly entered the Quaker Friends Meeting House in Westminster and set about arresting six women holding a meeting in a hired room.  According to the Metropolitan Police the arrests were on the ground of suspicion of conspiring to cause a public nuisance.

The alleged crime relates to the activities of Youth Demand who are planning 'swarm roadblocks' in London as an element of opposition to the government supplying arms to Israel and also the need for urgent action to counter the climate change crisis, a crisis already causing the deaths of marginalised people worldwide.

Make no mistake, this police action is an attempt to stifle, hinder, threaten, call it what you will, the ability of people to publicly protest against government policies by peaceful acts of civil disobedience.  The state is using the police to deter criticism, backed up by legislation placing restrictions on meeting in public places.

The recent decisions of the government to reduce benefits for disabled people, the ending of the automatic winter fuel allowance and  failure to address the causes of poverty and destitution have fuelled discontent, not just with the current government, but with the political process.  Seeking to restrict civil protest plays into the hands of right wing political organisations, as witness the rise of Reform in the UK and the success of far right parties in Europe.

It is time for more civil disobedience, to show contempt for the failure of the political system to tackle social injustice.  It is not enough to pussyfoot around with petitions and hand-wringing letters.  Direct action is needed.

Part 391. Engagement

For those who believe following Jesus demands campaigning for social  justice and systemic change the following quotations are pertinent.

"There is no true commitment to solidarity with the poor if one sees them merely as people passively waiting for help...The goal is not to become the voice of the voiceless, but rather in some way to help ensure that those without a voice find one."

Gustavo Gutierrez

 

Following Jesus means being political and advocating for the 'least of these.'"

Mark Sandlin

Clearly campaigning for change in priorities, in the allocation and redistribution of resources, in laws relating to factors causing marginalisation and discrimination etc, cannot be done without being political. We seek to engage to change entrenched attitudes and privilege.  We are competing.  We are advocating on behalf of the poor, downtrodden, marginalised and discriminated against.  Without our advocacy, and that of others seeking social justice and systemic change, nothing would happen.  

That said, Gutierrez makes the valid observation that we should not simply see ourselves as advocates for the voiceless: we should work to provide the voiceless with the tools to enable them to engage. The phrase 'community engagement' has been coined to describe this process.  Laudable and desirable but exceedingly difficult to achieve.

Part 390, Poverty is a political choice.

 It is 40 years since the Church of England published Faith in the City and a little later Faith in the Countryside.  Both documents laid out the scale of poverty, destitution, deprivation, marginalisation and discrimination in England.  Since then little has been achieved to overcome the misery identified in the reports, although there have been countless reports, all gathering dust, of the scale of the issues and possible solutions.

Make no mistake: the failure lies with the political process, the failure of governments to instigate and then maintain the changes needed.  Governments claim it is all a question of priorities, of use of scarce financial resources, of no discernible public agitation for change. 

For followers of Jesus it is a moral issue, a matter of loving your neighbour, of helping at point of need, but above all demanding social justice and with it concomitant systemic change.  Some choose to do so though faith based organisations, others through secular bodies. others through both.  

The problem is the sterling work of the voluntary sector in providing assistance to individuals at point of need, necessary though it is, masks from society and politicians the sheer scale of the misery suffered daily: inflicted by an uncaring  political process.  The myriad reports inform us of what it wrong, politicians choose to look the other way.

Part 389. A life of misery.

"The true horror of existence is not the fear of death, but the fear of life. It is the fear of waking up each day to face the same struggles, the same disappointments, the same pain. It is the fear that nothing will ever change, that you are trapped in a cycle of suffering that you cannot escape. And in that fear, there is a desperation, a longing for something, anything, to break the monotony, to bring meaning to the endless repetition of days."

— Albert Camus, The Fall

Stark but real, as I testify from personal experience and from witnessing the lives of others imprisoned in a life of poverty, discrimination or marginalisation.  Society and politicians fail individuals caught up in this life of despair.  Christians peddling the need for repentance and salvation as the ticket to the kingdom of heaven, whilst ignoring the call of Jesus to work for the kingdom on earth, offer no solace, comfort or escape route from the misery of everyday life, from hand to mouth existence, from loan sharks, from any number of debilitating factors.

It is no wonder that church attendance by the poorer sections of society has fallen off faster than amongst the better off.  Fundamentalist evangelical doctrine and theology has much to answer for.  It is an irrelevance in the life of people struggling to survive in the cycle of suffering.  Individuals caught up in this situation need hope that things will change now, not at some indeterminate time in a heavenly kingdom.  Liberation theology is one step in the right direction, so is deconstruction from damaging theology and doctrine. The vital element is that of engagement in the society around us  helping at point of need, but above all striving to engage successfully with those in  positions of power to make systemic change.

Part 388. Expediency rules, OK?

 Concerning the treatment of poor people at election time in Australia (but it could be in the UK) Barry Gittins writes:

"They know that policies aren’t written with them in mind. That campaign events aren’t held in shelters. That meet-and-greets don’t take place in food queues. They know they are not the target audience for the policy launches and budget splashes, the corporate fundraisers. They know they don’t count..."

Sadly only too true.  It is an example of cynical political calculation. Focus groups, reference groups, policy review groups, surveys etc are used to discern what may attract individuals to vote for your party and also to prepare and project policies that may find favour with particular communities of geography or interest.

Or as Groucho Marx put it:

"Those are my principles, and if you don't like them I have others".

Politicians make promises in their manifestos that we doubt they will fulfil.  Groucho had this to say about the reality of the political process:

"Politics is the art of looking for trouble, finding it everywhere  diagnosing it incorrectly, and applying the wrong remedies".

Those of us engaged in campaigning for systemic change, whether as people of faith or not, have lost confidence in the promises and actions of politicians in many areas of poverty, discrimination and marginalisation.  But, followers of Jesus must fight on. It may be that we should appeal to the public for support instead of to politicians directly.  Until we do, and do so successfully, self-interest will prevail and policies will pander to it.  Galbraith was right: we have the means but lack the will as a nation to end the misery inflicted on so many amongst us.

Part 387. No sign of systemic change to tackle poverty, marginalisation and discrimination

 As I dismantled slowly my belief infrastructure I moved increasingly to follow, as best I could, the general principles for living ascribed to Jesus.  This led to a long involvement in the activities of faith and secular voluntary organisations.

My deconstruction was influenced by the writings of Jacques Derrida, Don Cupitt, John Robinson, Richard Holloway, Marcus Borg, Walter Brueggemann, John Caputo and Robin Meyers.  Conviction of the necessity for social justice was fed by the writings of Gustav Gutierrez, Jurgen Moltmann, Leonardo Boff, Martin Luther King Jnr., Aaron Stauffer et al.

In many congregations social responsibility/justice is perceived, if at all, as a distraction from saving individuals and guaranteeing a passport to heaven.  Social justice does not infuse all things some churches do, it is distinct, not inherent. The concept of the kingdom on earth now is an alien concept.

Sticking plaster hides the deep wounds in society.  Huge amounts of assistance, mostly under the radar,  to people at point of need hides from wider society the reality of systemic injustice. There is little evidence of populist pressure or campaigning for systemic change. It does not figure in the priorities of society: indeed it is opposed by many.

As followers of Jesus we must campaign for systemic change and seek allies outside church bubbles.  Sadly, I see no evidence of militant action from churches to demand change.  In the United Kingdom there is no appetite in the political parties for the degree of systemic change required.   It is not a vote winner.  

  

Part 386. I believe......

As an habitual attender at Church of England services of Evening Prayer according to the Book of Common Prayer I am able to recite most of the service sight unseen.  The General Confession, Magnificat, Nicene Creed and responses are said without hesitation.  The problem I have is that after 'I believe' there is little else in the Creed I subscribe to in the sense of regarding it as a literal statement of fact.  I consider the various creeds useful as metaphor and symbolism.    Above all the creeds fail to set out how Christians should behave, instead they concentrate on what to believe. 

My shift in emphasis towards liberal, progressive and radical theology led me to deconstruct my ideas of a distinct metaphysical god 'out there' and the Jesus of the creeds.  My thinking is that we simply cannot define or describe god outside of us: indeed whatever it is is within us and all we see around us.  

I am drawn to the concepts set out in the teaching and actions ascribed to Jesus in the synoptic gospels, culminating in the call to love our neighbour.  This is now the basis of my belief, based on action, not on belief in supernatural events.

The Revd. Dr. Caleb J Lines states it well:

"The goal is not to bring people to Christianity, the goal is to bring people to LOVE. If it's through another religions or no religion at all, fine. What the world needs is love, not more people professing right belief."

Jürgen Moltmann believed that theology must always relate to concrete human situations and that the teaching of Jesus about the Kingdom of God requires of his followers commitment to the overthrowing of everything in the social order that is contrary to its demands.  Karl Popper emphasised that belief in the need for social change should prompt immediate action to overcome current concrete issues rather than waiting and hoping for a utopia at an indeterminate time in the future.  A long line of Christian theologians and clerics have campaigned actively for change to overcome systemic injustice: Dietrich Bonhoeffer, Jurgen Moltmann, Martin Luther King Jnr., Desmond Tutu, Oscar Romeo, Gustavo Gutierrez, Leonardo Boff et al.

So, what would my creed consist of? An outline, tentative at this stage, a work in progress.  Suggestions welcome.

I believe in loving our neighbour, in helping those in need, in campaigning for systemic change to overcome poverty, deprivation, marginalisation, discrimination or exclusion.

Part 385. Fluidity

Language in fluid in its meaning and thereby its interpretation. The claim a text is subject to only one meaning and one interpretation is a nonsense,  a claim unfortunately embraced by a particular tranche of christianity that holds the opinion that words of the bible are literally true, are inerrant and God given whether directly or by inspiration.

In my law student days one of the first tasks set us was to visit the law library and read selected law reports.  Law reports are the depository of case law built up of judgments made over hundreds of years and referred to by counsel in argument and by judges in  determining decisions.  It became obvious that the clear statements of law to be found in textbooks was not reflected in case law: the mill pond surface water of the textbooks belied currents of varying strengths below expressed in the text of law reports. Look beyond the clear cut certainty and explore the currents was the advice to law students then and is now.  

Likewise, in studying bible texts look below the surface, look at the currents of thought, the fluidity of ideas, the different possible  meanings and interpretation. Do not be beguiled by the concept of rock solid certainty on the surface of the text.

 

Part 384. Labels

 I prefer not to attach labels to my theological opinions as too often individuals ascribe their understanding to  labels that may not reflect my views.  To say one is a Roman Catholic or a Protestant carries with it baggage that can bury a person's views.  Likewise labels such as progressive, liberal, evangelical conjure up ideas that may bear little resemblance to the views of the individual they are attached to. 

That said I have decided to attach a few labels to my opinions!

As I deconstruct the conclusion I draw is that what matters foremost is to follow the teaching of Jesus. Also I cannot support the concept, let alone the reality, of either an objective other metaphysical or an anthropomorphic god. The label attached to this is Christian Humanism. So be it.

I have been a follower of Liberation Theology for a long time and I am a member of the United Kingdom group Christians on the Left (before 2013 known as the Christian Socialist Movement).  I have embraced the ideas of postmodernism, particularly in respect of language.  None of this will come as a surprise to readers of my blog and Facebook posts, nor will my membership of the  Progressive Christian Network.

Part 383. Drawn to Liberation Theology

Since the 1990s I have engaged in the pursuit of social justice, as a councillor, as a member of a churches' social responsibility group and activity in the voluntary sector,  driven by the desire to follow the teaching ascribed to Jesus and  also the concept of liberation theology with particular reference to Leonardo Boff, Gustavo Gutierrez and Jurgen Moltmann. 

A quotation from Gutierrez:

'The poverty of the poor is not a call to generous relief action, but a demand that we go out and build a different social order.'

This I read as a call for positive action.  Compare and contrast with this statement by James H Cone:

'Liberation theology is not a the theology of revolution, but a theology of the cross that call for ongoing resistance against all forms of oppression'

My opinion is that liberation theology embraces both resisting oppression and demanding systemic change. 

The basis of Moltmann's theology was his conviction that theology must always be related to concrete human situations and that the teaching of Jesus about the Kingdom of God requires of his followers commitment to the overthrowing of everything in the social order that is contrary to its demands.  No  ivory tower, armchair theology.  Moltmann was active in the field participating in demonstrations.  The task of the theologian is not to promote the ideal of a distant utopia, rather to get on with seeking to effect change, to tackle current issues, an argument similar to one made by Karl Popper.

My theological 'position' therefore is to follow Jesus: for individuals to be assisted at point of need, and campaigning for systemic change. From a faith perspective I have deconstructed everything else.

 

Part 382. Was Jesus a real person?

 When I was an evangelical christian I believed the bible was the word of God, that it was factually true and it was our duty to follow its teaching and the creed of my church. Thus Jesus lived, was born of the Virgin Mary, crucified, dead and buried, rose again and now sits at the right hand of God the heavenly Father from where he will come to judge the quick and the dead.  I believed also in the Holy Spirit. 

It is indicative of how far my deconstruction has come that now I believe none of the above as statements of fact to be taken literally.  Instead I understand the creed as symbolism and likewise much of the bible.   

It is my opinion that the bible is a purely human construct and is to be interpreted in that light.  It is entirely  possible that a Jesus type person existed.  However, we have no significant proof of that outside the bible and in particular the synoptic gospels.  

The synoptic gospels were composed years after the supposed death of Jesus. Academic research points to source material that has been lost.  Doubtless stories, tales and myths about Jesus were handed down and may well have been included in the three gospels.  We need also to acknowledge that the authors each had their own agenda and target audience. 

In an important sense the historical basis for the synoptic gospels does not matter.  What does matter is the messages they convey to us now, how we understand those messages  and how we act upon them.  It really doesn't matter that we may consider Jesus not to be divine, nor that he possibly did not exist in the manner described to us in the bible.