Wednesday, 21 June 2017

Doing theology after Grenfell Tower?

How must we do our theology after the tragedy of Grenfell Tower? And by 'do', I mean live, and speak, and act, as much as read or write.

This must, surely, be a turning point. A moment which will not let us leave things as they have been. A moment which finds the 'status quo' not just wanting, but bankrupt.

This is about builders, and property management companies, and local Councils, and national government, and political and economic systems, and our all-pervasive, taken-for-granted worldviews. But for those of us who are Christians, it must also be about us. How do we live out our faith, how do we do our theology, after the tragedy of Grenfell Tower?

To ask about "after", though, begs questions about "before".

In the wake of the fire, I am profoundly thankful for the response of Christians (among countless people of all kinds of faith and none) in the Kensington area, not just meeting people's basic needs, but on the streets offering listening ears and prayers. Revd Gabby Thomas, a nearby curate, articulated a sense that local people have perceived the church, in the midst of this disaster, as "a body of people who cared about the injustice they [the victims] had suffered and would stand by them", providing also "a public space for lament and prayer", "a space to ask the questions, to name the injustices and to shout to God". For all of this, I give deep and heartfelt thanks. And as part of the body of Christ beyond Kensington, their calling there resonates deeply with our calling here in Hodge Hill.

But what about before? What about before the fire? The question that seems to echo around the charred ruins and far beyond, getting louder every time it is repeated, is this: how were the voices of Grenfell Tower residents not heard before? The cries for help and for justice, the warnings of catastrophe, were being voiced years ago, but seemed to fall on deaf ears.

This is not a judgment on the local churches of Kensington. But it is a judgment on the Church as a whole. I'm not asking "where were you?" - I'm asking a devastated, heart-broken, guilt-ridden "where were we?". How can we do theology "after", hearing for the first time - and tragically too late, for so many of them - the voices unheard "before"? What do those voices call us to do, or to be? What kind of vocations do they summon from us?

They call us to be present. But present where? On the estate, as much as in the city centre. In the tower block, as much as in the church. Because God is to be found at the edges. We're called to passionate, long-term living-alongside, not to make occasional forays in the name of 'mission'.

They call us to listen, before we speak. Where we are the ones with more power and privilege, let's put a brake on our need for new 'initiatives', so that we, first, can be challenged and changed by our neighbours. Let's hear their cries and their struggles (as well as their joys and delights) so that it's them that determine our agendas.

They teach us to lament: how to lament, and what to lament for. In 'hearing to speech' their cries to God, we learn how we should be praying.

They call for researchers: those dogged seekers after the longer, deeper, wider story; those who with their carefully-crafted tools are able to trace the workings, structures and flows of power; those who can show us where and how things are complex, and how a decision made in one place can affect the lives of many people elsewhere.

They call us to confess - clear-sighted confession, emerging from our lament, schooled by our neighbours, clarified by those who've done the hard yards of research. Confessing our complicity, not to be paralysed in it, but to change.

They call us to invest ourselves differently: our time, our energy, our money, our attention, our passion, our worship, our talking, our action - all of these, in a million tiny changes, tip the scales of justice.

They call us to accompany our neighbours to the 'centres of power' - political power, cultural power, financial power, ecclesial power - to present their own insights and challenges, with their own bodies and in their own words - with us cheerleading from the sidelines and resisting 'doing for'.

They call us to put our bodies in the way - on the streets, at the council offices (not inside them, deploying our privilege in polite board room chats, as if we alone can make all the difference), in the protests, in the public squares - halting 'business as usual', issuing the challenge, and anticipating the raucous, multi-coloured street parties of the kingdom of heaven.

They call us to join a movement that is bigger than any of us, and our organisations and institutions and Churches - but which finds its way through the cracks in those, topples their pillars and breaks down their dividing walls; a movement which connects London to Birmingham, Kensington to Westminster, Hodge Hill to the City, Ladywood to Lambeth Palace. The movement is one that unleashes timid voices, and enables people to hear and understand across language barriers; it sets hearts on fire and justice rolling down like mighty waters.