The Social Dimension of Christian Spirituality and Discipleship

It is undeniable that many nations on earth today are stifled by unprecedented social challenges that pose a threat to the Church’s spirituality and its mission of disciple-making with the aim of national transformation. This threat has to do with a shift in people’s focus from spiritual matters to socio-economic concerns. When persons within a nation become more concerned about their socio-economic survival, conventional one-dimensional spiritual and discipleship issues become less palatable and attractive to them.

Abraham Maslow has articulated a theory of human survival based on the fulfilment of core needs on different levels. In his hierarchy of needs, Maslow demonstrates that whenever people’s basic needs are not met they are unable to focus on other needs on the ladder of needs. In his hierarchy, physiological needs form the foundation of human existence and of the other needs. When these basic needs are met, then people begin to focus on their safety needs. The next level of needs has to do with love and belongingness. At this level, with all their lower-level safety needs met, humans are able to zero in on and explore being loved and belonging to a community. Maslow explains further that self-esteem is brought into sharp focus after love and belongingness needs are met. When the need for esteem is fulfilled, the final level of needs is realized. This is called self-actualization, which incorporates issues of spirituality. It seems therefore, that many will not be able to give much thought to spirituality if their foundational needs are not met.

Jesus demonstrated in the Gospels that spirituality should be emphasized and discipleship done in a situation of socio-economic provision. In many of the accounts of Jesus’ attempts at discipling others and raising their spiritual awareness, we read about his concern for and steps to deal with their physiological needs. The Gospel accounts of the feeding of the four thousand and the five thousand are indicative of this socio-economic element of transformative discipleship and Christian spirituality. This speaks to the significance of planning for and addressing the socio-economic needs of persons within and without the Church with a view to facilitating a wholistic spiritualty and a discipleship of mind, spirit, and body.

The JDX, the IMF, and the Church: A Transforming Nexus?

The Jamaica Debt Exchange (JDX) is a huge success. The International Monetary Fund (IMF) has approved Jamaica’s application for a stand-by arrangement. These are significant positives in a country dominated by negatives in virtually every sector. Social mayhem is the order of the day and moral and ethical bankruptcy characterizes life at every level of the Jamaican society. However, the tide seems to be changing for the better, at least economically. Indeed, it seems this is a game changing moment in Jamaica’s history.

In the light of the preceding considerations, therefore, I would like to ask some significant questions regarding the JDX, the IMF, and the Church. Is there a role for the Church in promoting the JDX and the government’s short to medium term economic agenda that has the IMF as a major player? Should the Church merely pray for the success of the IMF intervention given the debilitating and crushing impact it is having and will continue to have for the foreseeable future? How engaged should the Church become in helping to shape national economic and social policies in light of the suffering of the poor, which is its main constituency? Where does the Church stand in relation to those in the upper classes who continue to cast aspersions on its God, its prayers, and its very existence in a declining social and moral context?

I posit that the Church has a moral and biblical obligation to support the Jamaican government’s JDX programme and its general economic plan going forward as long as they are consistent with fundamental human rights. The Apostle Paul in Romans 13 implies that such support lies within the confines of the Church’s duality of identity as an entity in this world that belongs to the next. The Church’s prayers for the success of the government and its IMF driven economic plan are warranted and appears to be a given in light of Paul’s injunction to Timothy in I Timothy 2:1-2 (KJV): "I exhort therefore, that first of all, supplications, prayers, intercessions and giving of thanks be made for all men; for kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty". I suggest that the Church call a national day of prayer for Jamaica’s economic recovery. This would be consistent with biblical theology of prayer.

I believe, however, that a praying Church should also be an active and transforming Church. Therefore, the collective Christian presence in Jamaica should come together in forums organized across the country to discuss the economic condition of the country and agree on ways and means of supporting the government for the benefit of the nation as a whole. Christians should continue to volunteer their services on boards and committees and make a difference in this land in terms of policy making. I believe that when such things happen the sceptical middle and upper classes might take a second look at the Church and repent (change their minds/hearts) with respect to their stance on the Church and its God. They must note, however, that the Church should support rather than lead the task of national socio-economic transformation.

(Appeared in the Jamaica Gleaner as Letter of the Day on Saturday, February 6, 2010).

Prayer and National Challenges: Development or Derailment?

Some Jamaicans contend that prayer is not enough to tackle the problems and challenges of this nation. They probably cast aspersions on the National Leadership Prayer Breakfast that was held yesterday (January 21, 2010) and concluded that it was a sham, a mere show of politico-religious pomp and pageantry without any consideration given to purposeful concerted action. This perspective on prayer is not without merit and substance given the prevailing theology and practice of prayer.

I would like to suggest, however, that the issue is not that prayer is not enough, but that we do not pray “enough”. “Enough” to me means that the quantity and quality of our prayers are adequate and results-producing. From one angle, it is not that we merely pray without acting, but that we fail to pray without ceasing (quantity). From another angle, any solid biblical theology of prayer would include the notion that genuine prayer is persistent, action-generating, and transformative (quality).

My understanding of the essence of Christian prayer is that when it is done within the ambits of integrity, penitence, humility, and confident expectation, it produces tangible and palpable results regardless of the complexity and intractability of the contextual ills. Lest we forget, it was Jesus who stated categorically that there are certain perceived difficulties and apparently insurmountable challenges that cannot be tackled successfully without prayer and fasting (Matthew 17:21). Indeed, on another occasion he said, “Men ought always to pray and not to faint” (Luke 18:1). Was Jesus a mere prayer fanatic?

Many nations around the world have experienced positive transformation and economic development on the foundation of authentic prayer. Although some might question his credentials, President George W. Bush said during his remarks on America’s National Day of Prayer in 2006 that, "America is a nation of prayer. It's impossible to tell the story of our nation without telling the story of people who pray." (Read the entire speech here) Taiwan, which was recently ranked 13th place (above Japan and below only Singapore among Asian nations) in the "Innovation for Development Report 2009-2010”, hosted its Ninth National Prayer Breakfast on November 28, 2009. In his address, President Ma Ying-jeou indicated that whereas one individual’s prayers are helpful, “collective prayer” is even more significant, and that prayer among the citizens of Taiwan was the most useful, especially in light of his nation’s economic recovery and national development. (See this link)

Those who claim that prayer in Jamaica is not bringing about any results might be on to something, but they should not be impetuous in their analysis and evaluation. They must be reminded that wherever genuine prayer is uttered something happens. If indeed our prayers are “enough” in Jamaica in terms of quantity and quality, positive change will come. If there is no constructive change, then the act of praying is not to be blamed, we are to be blamed for not praying effectively or for not praying from lives of integrity. For it was James who wrote in his letter in Scripture that, “”The prayer of a righteous man is powerful and effective” (James 5:16).

The Role of the Church in Society: Church-Government Nexus

The church in Jamaica has come under relentless scrutiny and assault in recent times. Indeed, the church has been the object of vitriolic diatribes from without its walls and from within. I am one of those who have berated it from within. It was just weeks ago I personally pointed my finger at the church for its failure to play a more potent and transformative social role in the midst of the Gully/Gaza tsunami. I feel I have a right to offer such a critique from within. What I find fascinating is that those without have hurled their criticisms without mercy at this bedrock of Jamaican history and society.

As I thought about my critique and those of others, something dawned on me with respect to the church and society. It is not true that the church is not involved in nation building, as some might claim. It is not true that the church has totally “retreated” behind her four walls. I have come to the obvious conclusion that the church is struggling to live out its dual identity as an entity in this worlds that has “citizenship” in another. Many Christians embrace the conservative theology of heaven, what some might call the ideology of escapism, even while the church seeks to bring to bear in its current context the “livity” of Jesus. The church’s ambivalence and reluctance to engage in large scale social engagement must be seen in light of this analysis.

Whereas I do not seek to absolve the church from blame where Jamaica’s social problems are concerned, I would like to suggest something that should also be obvious. It is not the church’s responsibility to focus on and deal with the problems of Jamaica. This might come as a surprise to many. The Americans realized this truth centuries ago and enshrined this perspective in their constitution. As I reflect on biblical theology of government, I understand that it is the role of government in any country to maintain law and order, protect its citizens, and facilitate social harmony. Paul suggests in Romans 13:1-7 that government is “God’s servants” to do good, punish evil doers, and govern. Pauline theology implies that national security and social stability is the domain and responsibility of the government.

What is critical though is that Pauline theology calls for the church to be actively engaged in paying taxes, giving respect and honour, and submitting to governmental authority. In essence, the church is there to support the government rather than play a major role in governance. This is what I see in the church’s dualistic nature as being in this world but not of this world. Within the same Romans 13 chapter, Paul tells the church that its “salvation was nearer” than it first believed. Let us remember these considerations when we are tempted to bash this unique entity called the Church.