On being a prophet or a subversive nuisance

'When presence becomes subversive: lead with integrity in inherited systems.' Anon

Readers of this blog will understand that 'my theology' (rather pretentious) is a melange, mixture, mozaic of socialism, humanism, postmodernism, liberation theology and deconstructivism.  Whether it is christian theology I leave others to judge. I prefer to describe myself as a follower of the teaching attributed to Jesus as set out in the synoptic gospels.  What matters to me is the quest for social justice, for helping individuals at the point of need: not following church dogma, doctrine, creeds or tradition.  I do not perceive the tenets of christianity leading to a ticket to heaven: rather I consider following the teaching attributed to Jesus encapsulated in the phrase love your neighbour as being the key concept to be followed.

A few quotations illustrate my understanding of progressivism.

Christian theology needs to speak of social revolution, not reform; of liberation, not development; of socialism, not the modernisation of the prevailing system. Gustavo Gutierrez

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

Speak up for those who cannot speak for themselves; ensure justice for those being crushed. Yes, speak up for the poor and the helpless, and see that they gain justice.  Proverbs 31:8-9

History will judge societies and governments - and their institutions - not by how big they are or how well they serve the rich and the powerful, but by how effectively they respond  to the needs of the poor and the helpless. Cesar Chavez

Any religion that professes to be concerned about the souls of men and is not concerned about the slums that damn them, the economic conditions that strangle them, and the social conditions that cripple them, is a spiritually moribund religion awaiting burial.  Martin Luther King Jr.

The issue for me is that a theological approach casting doubt on the existence of an anthropomorphic god, on the concept of god answering prayer, on the idea of an eternal life in heaven (or hell), places me outside the mainstream of thought of my church  denomination.   The concepts of evangelical biblical fundamentalism and  aspects of liberal theology are ones I cannot subscribe to without losing my integrity (such as it is). 

I am reminded of this:

As an institution, the church is not structurally free to drive systemic change. Those within it who try to do so — who name root causes, challenge policy, or threaten stability — tend to become liabilities. They are managed, marginalised, or pushed out. Peter Hobbs.

Shades of the fate of the Living in Love and Faith process in the Church of England.