Christian church co-opted by corporatism, racism, sexism ( mysogyny AND misandry), and a lost vision of its healing potential
It has been co-opted not only by the corporations, but
also by any other political “identity” issue that threatened to set the
Christian church outside the cultural winds that blow through the streets of
the towns and cities, the farms and the factories, the banks and the court, and
especially the legislatures. “Fitting in” as a guiding principle is a clear
sign of co-dependence, and a lack of character/spine that defines so many
individuals and organizations. It is not a sign of a serious commitment to
living out the ‘gospel’.
Bowing to cultural pressures, can and does take a
variety of forms, faces and co-dependencies. Money, and the capacity to induce
and vacuum those cheques from the vaults of the rich into the collection plates
is a trap into which too many church leaders have fallen, as they valued their
personal career aggrandizement over the proposition of giving voice to the
voiceless, regardless of the political, fiscal and social risk. And this
debasement, or even denigration, of the principles of Christianity is evident
not only in the prosperity gospel that equates faith with wealth but also in the literalist, fundamentalist conservative political wing of the right..
Co-opting by corporations is evident in the corporate
structures of the mainline churches, where power and authority are housed at
the ‘top’; it is evident in the kind of ‘discipline’ expected and required of
those “prostrating” themselves as a symbol of their agreeing to “abide” by the
rulings of their supreme commanders, of the human kind. It is also the
primary measuring criterion to determine
the “success” of a local church and the clergy in charge, by those in head
office. It is the same criteria General Motors uses to evaluate its
dealerships and its executives, and promotes or demotes its executives and
dealers as their bottom line “dictates”.
Asking whether the people in the pews are conscious
that they are “growing spiritually” through their exposure to the homilies, the
studies, the worship liturgies, the reflections, prayers, and conversations
about spiritual issues with others, including, but not restricted to their
conversations with the clergy, is apparently a step too far.
After all, such a question
is so “subjective” in both its intent, and in the responses it might generate
and subjectivity has been willfully and surgically removed from the ecclesial
organization. Are they afraid such a question would impose too heavy and too
ambiguous a standard for them to attempt to meet? Are they afraid, that having
failed to do their own spiritual “work” through a rigorous discipline, they
would have trouble asking their clergy to commit to such a process, given the
already heavy and pervasive goal of paying the bills.
Well, it says here that churches that are little more
than warm-milk pablum of bromides, about God’s unfailing love, unrestricted
forgiveness to those who repent (as Leonard Cohen chants, “I did not know what
they meant, when they said ‘repent’), and especially God’s provision of an
entry ticket to heaven to those who have died, while conducting a funeral….have
little to justify their continuing existence. No matter how such themes are
lifted through melody and rock groups, or through massive choirs, or through
homiletic rhetoric that soars like Cicero, they are still bromides, analogous
to the chest-nut hymns like “Old Rugged Cross” and “Onward Christian Soldiers”
in full ‘military dress’.
The Christian faith, at least from the perspective of
this scribe, is so challenging to the corporate ethos, structure, profit motive,
and so revolutionary as to hold open the viable option of social policy that
would move all governments away from arms, sycophancy to the rich and a
“muddle-on” time warp that means taking centuries to get clean water to First
Nations is acceptable. The Christian faith is also determined to seek the
fullest expression of the truth, no matter the situation, always with a
compassionate, and an ethical and process of remediation, reconciliation and
healing, even in the worst of circumstances. And the challenges of such a high
bar are ones very few church leaders are willing to present as guiding “lights”
for their ‘flock’ lest they actually embrace the “vision”.
Imagine how the hierarchy would respond when it began
to receive phone calls that the gospel was actually being practiced to the
degree that each person engaged was able to offer.
At least that
is the rationale for many of the current “closed” signs on the doors of some historic
and formerly “blessed” as sanctuaries buildings; there was no money to keep the
doors open, the furnaces firing, the choirs singing, the education programs
“educating” the young, and clergy offering too often religious bromides that
made people feel warm and fuzzy, confident and secure in their reservation for
an afterlife in heaven.
If the church is not an opposing and thereby balancing
weight to the secular profit-driven, narcissistic, “me” attitude of “getting
all I can however I can” and also offering the courage and the resolution to
formally and informally stand up to, confront and even protest the
establishment and its insatiable appetite for status, power and control, then
it has little justification for its continuing existence. If it is not going:
·
to stand against the fracking chemicals of
sucking natural gas from the water table,
·
to stand against the income gap that grows
exponentially every year, to stand against the arguments for increased military
power and its deployment with impunity,
·
to stand against racism, sexism, ageism
and ethnic cleansing no matter the geography, or the political force that
engages in these inhumanities
·
to embrace the most penetrating approaches
to hunger, poverty, disease, and blockages to access to quality education and
health care
to
with the lifers in their pursuit of justice and rehabilitation
·
to embrace, rescue and fight to dry up the
flow of the refugees no matter the source of their plight
·
to fight for the human right to access to
clean air, water, soil
·
to demonstrate the self-sabotage that is
contained in each and every act of the abuse of power and the healing that
comes from vulnerable truths no matter how painful……
then there is little hope for its continuing survival.
Of course, critics will jump on that list as
“politicizing” the church, turning it into an ideology. Yet, while there are
clear over-laps with political policy, the central concept of agape and storge
for all, regardless of income, education, political ideology, ethnicity, is at
the heart of the theology of the gospel. And the courage needed to begin to
move in the direction of making such ideals come true, not only on an
individual basis, evidence of which abounds, but on a planetary basis.
It seems that the planet faces a range of threats to
human existence, all of which, whether taken individually or together, have no
regard for money, power, race, ethnicity, geography, gender, or age. They
effectively render us all equal to a degree that is arguably new in human
history. Ironically, however, we are also witnessing widening income/power gaps
that depict a degree of insouciance irresponsibility that is threatening the
very fabric of our institutional decision-making processes.
The church has found the poor distasteful; the
homeless even more so; the poorly dressed, poorly spoken, poorly educated, and
especially the people who are not “normal” in every sense of that word (leaving
all physical and emotional, psychological and even sexual iterations outside
the inner circles, not only of institutional power, but also of mere
acceptance. If is as if the clergy, who may have a deep commitment to social
justice, food banks, homeless shelters, half-way houses, can engage in those
activities so long as there is no “shame” brought upon the congregation. And
shame, in these cases, amounts to social embrrassment, a whisper campaign about
potential “gayness” or waywardness or an upper class withdrawal of funds and
participation in church committees.
All of the least desireable attributes of a high class
social club including gatekeeping on steroids, social investigation of anyone
and everyone, as if their pedigree and their social-economic status had to
“measure up” in order to attain full acceptance, snide whispers behind backs
and walls, in order to defame anyone considered different in any way…..and of
course, a keen observation of the kind of contribution being made to the
coffers….these all qualify, to a greater or lesser degree in every church with
which I have been associated
.
And then there
is the question of the “executive decision-making group—including its
composition, the linkages between and among members, the fawning and flirting
for attention of those seeking appointment, the “symptom-bearer’ dynamic, by
which one person (could be clergy or laity) is targeted as the one who most
fits the collection of traits despised by the culture of the group. S/he is
attacked in many manners, for many mis-steps, most of which s/he has no prior
knowledge of their toxicity. Among the “leaders” one will find the most
self-righteous, the most abrasive, the most condescending, the most
co-dependent, and the most ambitious for control. And if and when a clergy
risks appointing a dedicated spiritual pilgrim who embodies the spirit of
truth, compassion, forgiveness and empathy, the “insiders” who fully believed
that they should have received the appointment, will attack both the appointee
and the clergy who made the nomination.
It would be called “office politics” when it took
place in a corporate setting. It would be called simply, “the way politics is
played, in the political arena; it would be seen as normal and predictable in a
college or university where professional jealousy abounds, if not reigns. And
in a church, it is referred, in the professional literature to “church
conflict” and sometimes theological colleges and seminaries even dare to
mention it in their curriculum, but likely only in passing. And everyone knows
that whether it is a question of the “spirituality” of the clergy, the rising
and falling of the dollars in the coffers, the rising and falling of church
education attendees, the collapse of the choir, or the musical style of the
organist or accompanist, the “failure to attract young people with children” (a favourite lament in many churches)….there is too frequently and for far too
long, a simmering, or boiling conflict about to threaten the “peace and
tranquillity” that is supposed to be the primary operating trait of the
pastoral community.
Some theologians argue that there is no separation between
the secular and the sacred, the physical and the spiritual, and a strong case
can be made in support of that view. However, to give voice, energy, and
passion to the conflicts, without actually becoming aware of the deeper,
symbolic and psychic significance and meaning of why individuals find others
abhorrent, why those who view God as King have so much intolerance for those
who consider God a pastor or teacher, a mentor or fellow pilgrim is to provide
extension for the kind of petty grievances that rear their heads on a
daily/hourly/minute-by-minute basis.
Untrained in the complexity of conflict, including
both its psychological and spiritual implications and roots, many clergy are
outside both their comfort zone and the zone of their professional competence
when they face an uprising. There is no magic superhuman reconciler, a
prescient healer to “calm the waters” of the raging sea. And turning to prayer
to the God/Healer/Teacher/Mentor/Shaman is too often a reflexive act of such
superficiality as to be more of a diversion, a distraction and a momentary
quiet in the storm, without a light of reconciliation and healing at the end of
the dark tunnel.
For their part, having likely attended some kind of
early church “education” many adults in pews are in touch with a few names, and
stories from both old and new testaments, without having a sense of who to put
the pieces together, in their own lives, let alone the lives of their children
whose friends may or may not have a church affiliation. Rules, commandments,
parables, miracles, crucifixion and resurrection, Christmas and Easter….these
are some of the words many may have heard, somewhere in their distant past,
without spending either time or energy in seeking some of the implications of these
theological concepts. And, attending a ritual liturgy, weekly, or perhaps even
more frequently, may be highly comforting, and “centering” without helping to
ask tough questions about how “my presence is impacting my world and the people
in it.”
And, while serious discussion about the relative
merits of different points of view on
spiritual/ecclesial/epistemological/soteriological/questions and their import
is clearly valid, the church often fails to provide a framework for such
discussions. Exploration of new science, in the light of theological tenets and
premises, could be so scary as to frighten off both clergy and laity.
Hunkering down
to the minimalist “identity”/“wedge” issues of personality politics is a clear
sign that we have lost our shared ideals, and a shared vision that embraces the
least among us….a vision that, purportedly attends all world faith communities
worthy of the name and pursuit. In many small towns, law enforcement is
relegated to the petty crimes of local “losers” (as they are called on the
street”) while the ‘big issues’ escape their purview and their resources. A
parallel seems to have emerged in many legislatures where racism, especially
focusing on either or both Jews and Muslims has become the stereotypical
response to what is perceived as threats from “outside” as the border of our
minds/towns/states/provinces/nations have contracted through a withering of
hope, courage, community, and collaboration. The blight of sexism is also
sucking the oxygen from what’s left after trump and his gang have sucked their
monumental portion.
If we have been reduced to a slogan like, “If you see
something, say something!” then our focus has been reduced to mere safety and
security at the street level. Meanwhile, on the top floors of our skyscrapers,
the powerful continue to make decisions about stock options, bonuses, career
aggrandizement and legacy planning….hardly the stuff of a social conscience, or
an operative faith. Oh, there are a plethora of examples of token “ethical”
initiatives that are designed to soften the profit-obsession of their
originators. And this kind of tokenism, like the many that have operated inside
the church sanctuaries for decades, serves as a kind of mascara on what are
really personal extrinsic ambitions, and organizational growth metrics both
linked like a two-headed monster.
Human capacity to envision a better world, however,
seems to have taken a different turn, summarized in Cohen’s “You say you want
it darker,” a prophetic insight if ever there was one.
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