‘Tis the season to be reminded of the poor and oppressed. We hear it every week in the Advent scripture readings at liturgy. We are asked to give financially to a whole host of charities during this season. And inevitably, we hear some harangue about how “we” (the “we” in this harangue may be aimed at one’s local congregation, or denomination, or city, or nation, or even the U.N.) are simply not doing enough to help them.
My thesis today is that such harangues are likely a product of what those in recovery call an “enabling” or possibly a “codependent” relationship. At the heart of codependency is the reality that both parties are broken and use the relationship in order to either cover up or pass blame for their own brokenness. As long as I am helping the addict (no matter how inappropriately), I can avoid dealing with my own issues and deny my own brokenness.
So it is with the poor and oppressed. Jesus said we ought to help them, but oddly he never told us to fix the problem. The Old Testament prophets certainly went after kings, nobles, and governments for allowing these conditions, but fixing poverty seems to have never been high on the agenda of God’s commission to the Church. In fact Jesus said that the poor would always be among us. As a result almsgiving – helping – (in contrast to social justice – fixing) is given a high priority.
I propose the reason for this is that poverty and oppression are not the problems; they are rather symptoms of a much deeper problem. The deeper problem is sometimes called “sin” and sometimes called “injustice” in scripture, but both terms are notoriously vague and difficult to pin down. Paul even calls it “death,” which seems a bit weird given what we mean by that term today. Within a couple of generations after Christ the Church began to identify this part of the sin problem specifically as “corruption.”
Because of their initial sin, Adam and Eve “died” and passed death on to their offspring. In this context death refers to our separation from God, who is the source of Life (because he is Life itself). Like a Christmas tree that begins to dry out, fade and lose needles, even though it’s kept in water chock full of nutrients, cut off from the root, the tree begins to die. For us humans that death manifests itself as “corruption.” Our bodies don’t work right, our social systems don’t work right, etc.
In Christ we are joined back to true Life and in the Holy Spirit true Life begins to once again flow. The Spirit is the Source of Life and we (the Church in its grandest mystical meaning) are, in a sense mediators (or as Peter calls us, “priests”) of that Life to all creation. (Don’t ask me exactly how it works; this point clearly falls under the category of “ineffable.”)
But we can cut off the flow of this true Life because our sin (either our ignoring of the effects of the corruption on others – the poor and oppressed – or the outrage and anger toward all those people and institutions that aren’t fixing the problem) is not dealt with. We must become vessels that can hold true Life before we can effectively be the priests and mediators through which that Life enters into the world.
But dealing with our outrage and anger and a whole host of other sins, from pride to miserliness, to lust, to laziness, is extremely difficult. It requires humility and discipline and the gentle help of those around us (whether confessor or friend or person who sits in the pew directly behind us). It’s far easier to become an “advocate” and rage against the system that has failed the poor and oppressed than it is to deal with the rage.
Helping the poor and oppressed and enacting systemic change so that the oppressed get a fair shake is not a bad thing, but rather than rage, it must grow out of our joy and wonder of God. Just as oppression is symptomatic of a much deeper issue, so is our rage against the system is symptomatic of our own codependency and denial. Instead of joining an advocacy group, maybe we need to first join Oppressed-A-Non so that we can become the priest and mediator of true Life that we are called to be. Only then will our almsgiving and advocacy become truly transformative, both for me and for those being helped.