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Adventures of an armchair activist: Gratitude, generosity and greed

One of my greatest pleasures at the moment is to spend an hour each morning in quiet contemplation, gazing out of the window. It is the height of summer and the garden at Breathing Space is flourishing. The bees buzz busily among the flower heads; the tall grasses wave their heads in the morning sun (or glisten in the gently falling rain); the raspberries and blueberries are starting to take over from the strawberries and currants to give us our breakfast fruit; everything is lush, vibrant and green.

 

Building Barns

It was in the midst of all this abundance and generosity that I read, the other day, the hard-hitting parable of the barn builder:

The farm of a certain rich man produced a terrific crop. He talked to himself: ‘What can I do? My barn isn’t big enough for this harvest.’ Then he said, ‘Here’s what I’ll do: I’ll tear down my barns and build bigger ones. Then I’ll gather in all my grain and goods, and I’ll say to myself, Self, you’ve done well! You’ve got it made and can now retire. Take it easy and have the time of your life!’

Just then God showed up and said, ‘Fool! Tonight you die. And your barnful of goods – who gets it?’

(Luke 12: 13-21 The Message)

 

When I took early retirement I thought we might need to do some very careful budgeting to live on a much lower income. In fact, Lois and I have found ourselves in the strange position of having far more than we either need or want. My financial adviser will tell me that I have to invest wisely to get a good return, to set aside contingencies for the future, and to ensure I pass on a good inheritance to my children. But all of that seems rather hollow: self-congratulatory; resting on my laurels and my well-endowed profession; dominated by excessive comforts; and adding to the already gross inequalities in our society.

It seems to me that the counters to the consumerism, self-absorption and sense of entitlement that seem to dominate our culture are gratitude and generosity: gratitude for all that we have, for the simple things in life, for the goodness and beauty that is all around us; and generosity with what we have been given – learning to share and to bless others as we have been blessed.

 

Learning to live with gratitude and generosity

So how do we live with gratitude and generosity in a culture of entitlement?

As with so much, we can only ‘make the road by walking’. So here are some of the things we are exploring:

  • Getting close to nature. Lois and I are blessed through where we live – being able to enjoy the garden at Breathing Space and to share it with others; spending time working with the soil and the plants; putting out food for the birds and creating havens for wildlife; going for walks in the countryside around us.
  • The ‘prayer of examen’. We often end each day by each reflecting on the two or three things for which we are most grateful in that day. It generally isn’t hard: even when one of us has had a bad day, there is usually something we can find for which we can give thanks.
  • Living simply and within our means. I recognise that we are wealthy and privileged, and not everyone will be in the same place. For us, though, it is fairly easy to live within our means; it is less easy to resist the constant drive to acquire more things, to get the latest gadget, or to treat as essentials what are really luxuries.
  • Enjoying treats and celebrations. We do try to make a point of taking opportunities to celebrate and to enjoy special treats: going to the theatre; relaxing with a nice glass of wine; having a special meal with family or friends… We have been blessed, and I don’t want to spend my life feeling guilty about that, but rather to be grateful, enjoy the blessings we have, and share them generously with others.

I am reminded of the story of the pious woman, who lived a life of austerity and spent her life in constant service of others. Arriving at the gates of heaven, God met with her and asked her just one question: ‘Did you enjoy the world I made for you?’

  • Conspiring to bless others. We came across this wonderful phrase in one of Brian McLaren’s books. I love the idea of looking for ways to bless other people – whether through gifts or little acts of service. We try to give generously, recognising that we could do more. We have been blessed with the generosity and support that others have shown to us, at different points in our lives, both individually and now through Breathing Space. Now, at this stage of our lives, we have both money and time and want to use those to bless other individuals and causes.
  • Supporting charities that promote justice, compassion, and care for creation. It is always hard to choose which charities to support – with money or time. There are so many out there – all good causes. We have tended to look for smaller, local charities that are clearly making a difference: ones that are involved in supporting vulnerable families and individuals; ones that are addressing deep-seated problems such as homelessness and poverty; ones that are working for our environment; and ones that are engaging with local communities in less wealthy areas of the world.
  • Investing ethically. One of our biggest challenges is deciding what to do with the extra capital that we have. We don’t want to just be sucked into the trap of feeling we need to insure ourselves against any possible bad-outcome scenario; nor do we want to buy into a system that ultimately just benefits those who are already wealthy. So we have opted for ethical banking through Triodos, and we are exploring the possibility of partnering with Hope into Action – a charity that provides affordable housing for vulnerable people, linked in with support from local church communities. Someone once said that the process of discernment is not so much about choosing between good and bad options, but about choosing between different good options. So there will be those who promote investing wisely for a high return with which we can then be more generous in our giving; others who take the opposite view of ‘sell all you have and give to the poor’. Perhaps we can find a middle way, which stems from both gratitude and generosity.

 

 

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The Beatitudes: The promise and the praxis of hope

Re-reading the Beatitudes

Last week I read again the Beatitudes – Jesus’ famous pronouncements of blessings in his Sermon on the Mount. I’m not sure why I had failed to see it before, but this time it was staring me in the face: The Beatitudes fall into two very disparate groups.

Blessed are the poor in spirit, for theirs is the kingdom of heaven.

When Jesus saw the crowds, he went up the mountain; and after he sat down, his disciples came to him. Then he began to speak, and taught them, saying:

‘Blessed are the poor in spirit, for theirs is the kingdom of heaven.

‘Blessed are those who mourn, for they will be comforted.

‘Blessed are the meek, for they will inherit the earth.

‘Blessed are those who hunger and thirst for righteousness, for they will be filled.

‘Blessed are the merciful, for they will receive mercy.

‘Blessed are the pure in heart, for they will see God.

‘Blessed are the peacemakers, for they will be called children of God.

‘Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven.

(Matthew 5: 1-10)

 

The smaller group (Beatitudes 1, 2 and 8) offers a promise of hope to those who are victims – of suffering, violence and greed. The other five present, instead, a challenge to all of us to take on attitudes that counter our dominant cultures of violence and greed and to become part of the solution rather than the problem.

Seeing the Beatitudes in this light seems to me to address one of the fundamental problems thrown up by these sayings – that they just don’t seem to be true. The reality is that those who are poor in spirit, those who mourn, and those who are persecuted just aren’t blessed in any of the usual senses of the word. And even those who are meek, merciful, pure in heart, those who hunger and thirst for righteousness (justice), and the peacemakers far too often seem to be trampled on or taken advantage of rather than blessed.

But if we see the Beatitudes as holding out a very real promise of hope for victims, and a very pragmatic challenge for the rest of us, they start to carry a very different meaning.

 

The promise of hope

In speaking to those who are poor in spirit, those who mourn, and those who are persecuted, Jesus seems to be speaking directly to those who are the victims of suffering, violence and greed:

  • Blessed are the poor in spirit: those who are broken, crushed, weighed down; the victims of abuse, those who have had their spirits trampled on, who have been fed the lie that they are worthless, unloved and unlovable; those suffering with mental illness, depression or fatigue; those who are lonely, hurt by broken relationships; the disabled, the homeless, those with addictions; those rejected by society as somehow unworthy.
  • Blessed are those who mourn: the grieving, those who have lost loved ones; those who mourn the loss of their own innocence; those suffering from physical illness; those who have lost their homes or possessions; those made redundant or who have lost a sense of their own purpose or significance in life.
  • Blessed are those who are persecuted for righteousness (justice) sake: the innocent victims of violence and war; the displaced, refugees; those who are unjustly exploited or oppressed; the victims of racism or other prejudices.

And, in Luke’s version of the Beatitudes, Jesus seems to go even more directly to the point, pronouncing blessings on those who are the victims of inequity, exploitation and injustice:

  • Blessed are you who are poor
  • Blessed are you who are hungry now
  • Blessed are you who weep now (Luke 6: 20.21)

And to all of these, Jesus seems to proclaim the promise of a future hope: that their present lot is not the last word: for theirs is the kingdom of heaven; they will be comforted; they will be filled; they will laugh. Jesus offers the hope of something far better to come – of a time when there truly will be ‘no more death or mourning or crying or pain, for the old order of things has passed away.’ (Revelation 21: 4)

 

The Praxis of hope

banksy love and moneyWhich brings us then to the second group of blessings – those which challenge us to a new way of living, the praxis of hope – in which we adopt attitudes of non-violence, sacrifice and humility, attitudes which counter the suffering, violence and greed of our world.

And so Jesus challenges us to be meek – to stand up, non-violently for truth; to hunger and thirst for justice and righteousness, to speak out on behalf of the oppressed, to challenge the injustices of our society; to be merciful not judgemental; to be pure in heart, not hypocritical or duplicitous; and to be peacemakers.

 

By creating and maintaining our cultures of individualism, consumerism, fear and blame, we all (me included) carry responsibility for those who are harmed by or cannot cope with the inequalities and pressures they create.

None of that is easy – I know that I am so bound up in our culture that I too contribute to the ongoing injustices of our world and exploitation of the earth’s resources, that I enjoy the blessings and privileges of education, wealth and power, while others go hungry, are displaced and exploited. But the alternatives seem to be either that I continue to buy in to our individualistic, consumerist mentality, and remain a part of the problem, or I strive, continually to live Jesus’ way of non-violence (Satyagraha) and become a blessing to others – part of the solution, the praxis of hope.

It may be a hard path to take, but it is the only way that we can see the kingdom of heaven, that we can be filled, to see God in other people and in our world, to receive mercy and for all of us to become children of God.