God as a Refugee Appeals for Solidarity with the Poor
“It is not easy to put in practice such a solidarity when conflict abounds, and when a bewildering array of opposing projects spill forth from a divided national and regional culture. It becomes still more challenging in a context of apparently triumphant individualism and a combine of reigning forces that would compel us to see the other as a virtual enemy.”
Written and published over a month before the presidential election in the United States, these words from the following reflection on the meaning and aims of “solidarity” in the context of Nicaragua emphasize that our task as citizens of Nicaragua (or the U.S.!) has not been altered by the election results. Written by the Executive Director of Nicaragua’s Interchurch Center for Theological and Social Studies (CIEETS), the essay measures how far we humans have to go while proposing guidelines and tools for achieving “solidarity in community”. Its universal message should be hailed as a sign that while our national agendas vary in the details, there are means for progress that can, indeed must, unite us across national boundaries. It is, for example, enticing to contemplate what might be the effect on Central Americans’ migration to the U.S. of our government’s focusing its future foreign aid on the kind of community development projects in solidarity with the poor organized by Msc. Jairo Arce’s organization across Nicaragua. To learn about CIEETS’ work go to http://www.cieets.org.ni or write them at firstname.lastname@example.org
“The word ‘solidarity’ is intimately bound up with the concepts of unity and community. Its application calls for visible signs of love such as the struggle to identify with those who suffer pain and poverty and defy the apparent human incapacity for lasting solutions to the conditions and basic elements necessary for survival. In our time a call for solidarity has been issued by the thousands and millions of our brothers and sisters who have passed through the shadow of death on their journeys throughout the earth on a search similar to Abraham’s and by God who also has been a refugee among us.
A theology dedicated to unpacking solidarity must start with the conviction that God is concerned about poverty and is in solidarity with every human being alive today. God in human form, God incarnate, is the highest expression of a God who is in solidarity with humanity. Solidarity then gives us practice in those values and fundamental principles that unite us and strengthen the social fabric and the creative dynamic which are the foundation of community while constituting also an appeal to defend those values and principles and ensure that they are guidelines for daily living.
– Solidarity brings grace to our life in community and counters the violence that destroys the life of the planet and our ecosystem.
– Solidarity assures every man and woman that they are chosen now to present and strengthen the ethical foundation of community in a time of neoliberal obfuscation.
– Solidarity assures each of us that in our roles and with our personal histories we are responsible for the world and the nation that we live in. The awareness that issues from solidarity demands that we all work for comprehensive progress within our nations.
– Solidarity demands that we root out the logic and pattern of individualistic and egocentric interests lodged in our hearts and reject the use of aggression and force as easy ways to resolve conflicts while devaluing or ignoring those who are different.
It is not easy to put in practice such a solidarity when conflict abounds, and when a bewildering array of opposing projects spill forth from a divided national and regional culture. It becomes still more challenging in a context of apparently triumphant individualism and a combine of reigning forces that would compel us to see the other as a virtual enemy. In spite of all this, we have the gift and shared destiny that remind us that our nation’s future is in our hands, that its future belongs to us and that the humanity that we share with others is not an abstract concept: it is cause for our earnest suffering and for vibrant hope.
The true criteria for solidarity are all founded on the principle that the society in which we live must protect, cultivate and preserve values such as respect for life, liberty, justice, transformative tolerance, human rights, work with dignity, truth telling, and the protection of the weak, among others. Without such a foundation for solidarity, it will be hampered in enabling a life of joy for all and the peace and security of the nation’s citizens.
Solidarity calls for the personal ownership or, at least, a growing appropriation of a social personal ethic, be it publicly or privately expressed. We will all be affected in the process of ethical formation through the leadership of men and women who do take into account the social consequences of their actions. Our contribution to solidarity lies in ensuring that every individual and social institution will go beyond empty appeals to “unity” and will defend life in its diversity and will find through dialog and political action the constructive means to deal with personal and social conflicts. There is no doubt that to emerge from the grip of violence in which we live and make human, peaceful solidarity possible, a serious educational task at different levels is necessary to establish the ethical principles of human community and break the hold of forces that cloud the future.
Jesus invites us to accept differences. He tells us that “the Father makes the sun shine on the good and the bad and makes rain fall on the just and the sinner”. Nothing can justify in the 21st Century discrimination and exclusion or, in a word, racism which is the practice of exclusion in its many and varied forms. Jesus of Nazareth noted that wheat and weeds grow next to each other and by this reminds us that every human being has the right to life and the liberty to go his or her way. To guide us, the Apostle St. Paul invited us to conquer evil by means of the good. Jesus’ concern and care for the little ones, the sick, the weak and those whose life is threatened show us the importance of the values of uprightness, truthfulness and honesty as the basis for our participation in the civic dialog. Jesus’ embrace of his ministry makes clear our responsibility for the creation’s well being in preparing the way for solidarity in community.
Jesus’ call to live by the golden rule, “Do not do to others what we would not want them to do to us” becomes an indispensable ethic for life in solidarity and true community. Similarly, Jesus’ relationships with public authorities insist on an exercise of power free of arrogance and in service of others. Through the life and words of Jesus, with respect for the cristological context, we can find guidelines for a social ethic which forms the basis of a human solidarity lived out peacefully and committed to peaceful life in community.
The life of Jesus can always serve as instruction, as a fruitful path for humanity regardless of our individual religious affiliation. By means of the rich lessons disclosed by his life and his words, we are challenged to find additional means to heighten the ethical behavior of all in their daily lives. It is then on behalf of solidarity that we stand and declare “affirm life and oppose the forces of death”, the task that demands the best of ourselves. Through our work we can always participate in forming the ethical awareness of others and it is in this task that our spirituality is grounded and grows. Solidarity is the pathway by which we seek and find the hopeful message that celebrates the dream and bolsters our affirming and imagining a world for everyone, without barriers and borders, without the threat of death for those who would seek better conditions in a different setting.
God acted on behalf of the community of Israel in biblical times, on behalf of Abraham’s family and even to the extent of becoming a refugee among us. God loves, defends and gives life. And what about us? What about we Christians?”