Reflections at Sheffield Cathedral in England

Using the pastoral circle, it is possible to identify certain issues facing the area of Sheffield which the Cathedral is determined to give aid. The issues already mentioned include homelessness, illiteracy, and drug abuse, but they also include prostitution, mental disabilities, and unemployment. As for giving the next step in the circle, the social analysis of the problem, Laurie Green takes the problem head on in his article “Gospel from the Underclass”. In it, he writes of the “Poverty Trap” which the welfare given to people is just enough for them to survive a bit longer, but never enough to pull them out of the economic injustices they suffer (Cited in Rowland, 1997:118-119). This could be seen as just delaying the inevitable end of many of these victims. Additionally, in the Thatcher era, the industrial base in Britain was abolished, contributing to the need for fewer workers which led to higher unemployment (1997:118-119). Those at the bottom rung of this ladder cannot contribute to mainstream society by either producing capital or consuming goods so the whole of society is unwilling to help out by giving more welfare (1997:120). After all, mainstream society has a sentiment of not desiring to give “handouts”. Furthermore, thanks in part to the falling of communism in recent times, the Middle Class has been led to believe and argue that our current socio-political-economic system is moral, just, and fair (1997:118). Additionally, Cooper Niall states that people are frequently trapped in poverty due to numerous problems simultaneously (2003:5). This fact can help give a better attitude toward poverty and how it must be dealt. This can be seen from the different issues the Cathedral wishes to address. Drug addiction can lead to further poverty, social exclusion, educational hindrances, prostitution and the like. John Vincent takes this a step further when he says that residents of inner city poverty often feel alienated from sources of influential power and, instead, become victims of those who wield it (Cited in Rowland, 1997:111

Using theological reflection pertaining to the issues above, it is possible to see numerous themes. First, it is interesting to see that Jane Grinonneau says that oppression and injustice have been around even in Biblical times as the Bible speaks of corrupt men of law (Ps. 94:20), corrupt rules (Ecc. 5:5-17)), and corrupt people of God (Isa. 58:1-7; Amos 5:10) (Cited in Rowland, 1997:15-16). Although the Bible mentions no addiction to drugs in the sense of the present day of bodily and mind deterioration, it does address the actions that godly people took in order to restore health to others who were suffering from diseases. One keen example in the Old Testament is that of Elisha, Elijah’s predecessor. In 2 Kings 5, one reads how Eilsha heals Naaman of leprosy, a dreaded skin disease. This foreshadows Christ’s actions in the healings of several people including those with various diseases (Matt. 8). Also, in Jesus’ reassurance to John the Baptist’s disciples that He was the Messiah in Matthew 11, he told them to go back and report what they have seen and heard: that numerous ailments had been cured and that the good news is preached to the poor. In the area of poverty, the entire Bible is filled with God’s justice towards the oppressed and how God’s people are to treat and regard them. For example, in the Pentateuch, or Law, there are numerous examples where God commands Israel to watch over the poor and make sure there are none to be found, going so far as leaving crops for the oppressed (Ex. 23; Lev. 19, 23; Deut. 15, 24). Rausch says not only in the Law is this seen but also in the tradition of the Prophets. For example, he cites Amos who, around 750 B.C., preached against Israel’s prosperous, corrupt judges and evil merchants (1990:20). Isaiah, in chapters 1:21-23 and 5:23 challenged Judah’s upper classes and rebuked the elite who trampled on the rights of the poor (1990:22). Micah also denounced wealthy landowners who stole lands from the poor (2:1-2), secular rulers who failed to uphold and enforce the law (3:1-3), and religious leaders who took bribes (3:11) (1990:23). Jeremiah also spoke of reforming the people’s ways, dealing justly with one’s neighbors, not following foreign gods, and not oppressing the marginalized (24). Moving ahead into the New Testament, we can also see this theme of justice for the poor in the Gospels and Epistles. Duncan Forrester says that the justice of God can be seen in the parables of Jesus regarding God’s kingdom where all is welcome but the poor are especially invited (Cited in Gill Word doc., 2001:2). In the area of prostitution and illiteracy this can also apply because those involved are not only created in the image of God as Genesis states, but are meant for more to life as seen in Jesus’ words “I have come that they may have light and may have it more abundantly” (John 10:10). The central act of the justice of God is found at the cross where Jesus became justice to take away sin, which is the most prominent of numerous examples that show God’s justice consists of mercy, forgiveness, and reconciliation (Forrester cit. in Gill Word doc., 2001:4). Later in the Epistles, Paul talks about social reform through macro-structures of society. He discusses “principalities and powers” and their place in the Kingdom of God. However, Christ’s example of not being submissive to these oppressive structures’ dominance shows that they can be made to serve God rather than usurping Him (Green cit. in Rowland, 1997:121-122). Paul also argues, through Christ’s death, victory has been won over oppression and Christians can now view these structures of society more objectively without being overcome or submissive to them (1997:121-122). Even in Revelation, one can see evidence of St. John the Divine calling Christians to confront the oppressive reign of the Beast and not be submissive to it (1997:121-122). Gustavo Gutierrez, who is widely known as a liberation theologian, also cites certain Catholic attitudes, especially that of Vatican II, to emphasize the Church as being one of service rather than power (Gutierrez, 1974:7). He also emphasizes the Church to place higher emphasis on the pastoral role in the world as reflected in the new theology (1974:7). American Methodist Stanley Haverwas says that the Church needs to be, not just have, a social ethic and a role model to exemplify what society can be but is not (Cited in Gill Word doc., 2001:4).

As far as the planning stage, some have offered strategies to tackle this problem. For example, on a macro scale, Michael Taylor says what is not needed is a change of power in society but a better balance of checks on power structures so that rules cannot lord it over the poor without hindrance (Taylor, 2000:95-96). He goes on to describe four methods to engage with society to promote change. First is participation, which participants refuse to do service for people but still works with them and respects everyone’s contribution, spurring independence and self-reliance (Taylor, 2000:97-121). Second is confrontation, which turns the attention toward injustice, exposes evil for what it truly is and forces those promoting it to defending and justifying itself (Taylor, 2000:97-121). Third is solidarity, which involves the poor and oppressed standing together through everything, both good and bad. This also brings with it fresh skills, experience, and reassurance that those who struggle are not alone (Taylor, 2000:97-121). Finally, there is sacrifice, which must be used to bring about change through dramatic examples (Taylor, 2000:97-121). All four of these points can be seen in Jesus’ life and ministry. He participated with what others regarded as “unclean” or enemies, he confronted the evils of his day, including prominent religious figures, he exemplified and associated himself with the poor and understood himself to be one of them, and the love he showed to God and others eventually led him to his sacrificial death (Taylor, 2000:108-113). On a scale more relative the Cathedral, numerous ideas can be used. For the drug addiction, the Cathedral needs to monitor the problem, continuing offering rehabilitation, and educate the effects of drug use. For the unemployed and uneducated, classes involving different subjects of study can be offered for different age ranges in a variety of different teaching styles because people learn in different ways. Finally, for the feeling of powerlessness that categorizes all of these victims, the Church needs to remind them that they are loved by God and needs to show that love to them through various outreach programs. The document entitled Faith in the City has made itself known to both Church and Parliament that there is no problem for individual people to help out those who are oppressed but much more dangerous if they step out and challenge the way society is maintained (Faith and the City, 1985:2). Now, Christians have the tools and the challenge to go make a difference in the world.

Reference:

1) Cooper, Niall. Church Action on Poverty: A Talk Given at York St. John College Based on a paper first presented to the MCU Annual Conference. 19 Feb 2003.

2) Faith in the City (1985), Archbishops’ Commission on UPAs, Church House Publishing, London.

3) Gill, R (2001). The Cambridge Companion to Christian Ethics. Cambridge University Press.

4) Gutierrez, Gustavo (1974). A Theology of Liberation: History, Politics and Salvation. London: SCM Press, 1974.

5) Rowland, Chris and Vincent, John (Eds) Gospel from the City Sheffield: Urban Theology Unit, 1997.

6) Rausch, Thomas P (1990). Radical Christian Communities.               Minnesota: Liturgical Press.

7) Taylor, Michael (2000). Poverty and Christianity. London: SCM SCM Press. 

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