And that movement will often mean more conflict and often more violence from those whose interests are challenged. I do agree with you that our role as privilged solidarity activists is to join hands to respectfully support the strategies of the poor and oppressed in their own struggles for liberation. That will also benefit people like myself who are privileged white, male and comparitively speaking, wealthy. To do all this with integrity requires those of us who are are beneficiaries of systems of class, race and power to work on transforming structures of oppression in our context.
In the case of Australia that includes confronting the dispossession of Aboriginal people and Torres Strait Islanders, working to address the violence of capitalism, sexism and other systems of oppression. Personally, i am also guided by a framework that seeks personal and spiritual transformation alongside nonvioelnt resistance to injustice and the building of alternative processes and structures that meet the needs of the poor and the living earth. For me, doing this not out of guilt but out of a desire to seek justice and joy is a deep challenge.
To recognise my own shortcomings and inconsistencies and to keep going anyway present additional challenges. But the biggest challenge that your response holds out to me John is that too often those of us who engage in solidarity — whether we be Christians or secular folks — do so to salve our conscience rather than seeking to be effective. I need to work with those at the pointy end of injustice to win real changes and real justice in the world.
My challenge is not just to NVDA. The way in which the church, including the radical communities, relates to the poor is within a framework of affluent and imperial consciousness. Whether it be the institutions such as the Salvos or St. The poor must come into our own philosophical or institutional framework and a relationship is built totally within the terms of the christian activists own needs and agendas.
Like NVDA, the poor fulfill the needs of the christian activist rather than the other way around. The poor become the platform on which the christian activists can manifest their own ideas and priorities. When christians read the bible, they often identify with the apostles and seek the meaning of Jesus as if it were preached directly to them. However the apostles and the whole Jesus movement up to the 2nd century was an indigenous hebrew movement, disposessed of its land by the brutality of the Roman empire. The contemporary parralell of the apostles of the bible are not the rich white christians in Australia, we are the gentiles, samaritans and Romans of the bible story.
Even the Roman centurion was welcomed into the Jesus movement, but he had to join and adopt the spiritual consciousness of the indigenous Hebrews, he had to live according to the God of the land and the poor, not his imperial masters. The rich young ruler was not asked to extend a helping hand to the poor but rather to sell all he had and give it to the poor — to existentially join the poor. Jesus calls the rich to a family relationship with the poor, to join the poor who, in the bible, are the disposessed Aborigines lost sheep of Israel.
They had a culture, a spirituality and a social organisation which could be joined. Poverty was not a theoretical concept that the disciples discussed, it was their very life. This poverty is where we find Jesus. At best they have offered a coffee, a sandwich or perhaps substandard temporary accomodation. The christians might consider themselves advocates of the poor and oppressed but this is a self appointed authority based on the values and consciousness from within the rich sociology.
Since Constantine bastardised and co-opted the indigenous Hebrew religion, christians radical and conservative have imposed their own imperial culture and consciousness onto the indigenous stories of the bible. The message of Jesus is no longer good news for the poor based on the faith, health and action of the poor themselves, as in the new testament. Church mission has evolved to a process of charity and welfare from the rich imperial church extended to the poor, who were made poor by the very same culture that the church has been a pillar of.
So, I am not just picking on NVDA but rather on the cultural assumptions of modern christianity including the radical communities and activists. Produced by MennoMedia. American Dan Terry and his family spent 40 years devoted to the people, the culture, and the landscapes of Afghanistan.
Tragically, in August , Dan was among 10 humanitarian aid workers assassinated in Afghanistan. Weaving Life tells of the way Dan wove relationships, joy, partnership, and understanding into his work in Afghanistan. This documentary tells his story. Pax Service: An Alternative to War. The program traces the history of Pax and tells the stories of Pax volunteers working in Germany, Austria, Greece, Paraguay, and the Congo.
Peace Resources - Third Way
Includes a discussion guide with optional English and Spanish subtitles. Produced by Mennonite Media. Also watch this seven-minute summary excerpt from the full-length documentary on YouTube. Websites: Listed below are just a few of the thousands of websites that explore alternatives to violence in our world. Swarthmore College Peace Collection archivist Anne Yoder has created an information-rich website that provides basic facts on the subject and points to opportunities for in-depth research.
Enhanced by photographs and other images, the site includes a brief historical outline of conscientious objection in America from the Revolutionary War to the present, stories and accounts of conscientious objectors, a listing of over archival sources from over 30 U. The primary sources range from personal papers of individuals who declared themselves to be objectors to war, to records of organizations that worked on their behalf. New sources are being added as they become known. P eace and Activist Links. Teaching and Learning for Peace.
Peace-building stories, songs, and activities for children and adults. Printed materials pamphlets, packets : The materials that follow are available from Mennonite Central Committee. Twelve-page booklet designed to help youth find post—high school education and training without joining the military.
Includes a list of books, websites, and agencies. Christian Peacemaker Registration Forms. File with your church a statement of your beliefs about war, to document your beliefs before a time when they would be needed.
- SVD-Curia :: Peace and Justice :: JPIC Handbook.
- Third Way: Mennonite News.
- Post navigation;
Also available in Spanish. This brochure contains an inter-Mennonite statement on peace, recommended to churches for study. Available in Spanish, German, and French.
Peace and Justice Issues
What about War in the Old Testament? These range from Old Testament prophecies to Jesus' radical teachings. Just about every page has some emphasis on justice and fairness.
- Biblical Zionism and Christian Palestinians;
- Puppy Love: Sagecraft (Tales from the world of the Noble Dead Saga Book 11).
- Divine Word Missionaries?
- The Rest is Weight (UQP Short Fiction).
- Justice and the Christian Witness (General Conference Mennonite Church, Mennonite Church, 1983).
- Chapter 5: Christian Love for Justice and Peace, by Ronald Stone;
- Global Ministries.
It's on the global agenda for politicians, activists and opinion formers. But fighting poverty and tackling injustice is no new concept for the 21st century.
Unique study section
Related Radical Christianity: Peace and Justice in the New Testament
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