What is the role of a community of faith in a gentrified or gentrifying neighborhood? Is what we see as good actually good for the whole population of a neighborhood? How do we become aware of those issues? How do we promote a common good of both the haves and have not’s?
In developing a biblical framework for the reality of gentrification, there are two themes that we see helpful in highlighting. First, how we enter a place is as significant as how we end up living in it. In other words, we can move into a neighborhood or city in the posture of thecolonizing hero or we can enter it with humility and a willingness to embrace the already established ethos. Second, and requiring we hold the first theme in radical tension, we are to live in neighborhoods as advocates of the Kingdom of God and with the hope of God’s reign being made manifest in this place.
So how do we enter a place with humility as a learner, while still advocating for a hope found in the reality of the Kingdom of God that was inaugurated in Jesus?
As the physical place where all three monotheistic religions share a common history, Hebron is one of the most volatile cities in the Middle East today. Home to the Tomb of the Patriarchs, Jews, Christians and Muslims are able to trace their roots back to their father, Abraham. Today, there is a daily struggle for the acquisition of more land and better access to the cities’ religious sites to the point that land is being stolen from one another. Rather than working with one another in common respect for the land, there is a posture of domination and acquisition that trumps their ability tocelebrate a common bloodline.
The irony of today’s struggle is that their father, Abraham, gives us one of the most important insights into how we are to enter into a neighborhood that is already inhabited. After his wife Sarah died at the beginning of Genesis 23, Abraham enters a time of mourning andpreparation for her burial in Hebron, which at the time was inhabited by the Hittites. Having a significant reputation among the people, Abraham could have easily taken land for Sarah’s burial or assumed that it would be given to him. Instead, he says, “I am a foreigner and stranger among you. Sell me some property for a burial site here so I can bury my dead” (23:4). Over the course of the narrative, he is offered the land multiple times for free, but Abraham insists on honoring theinhabitants by paying a fair price for the land.
At a later point in Israel’s story, God’s people find themselves in exile under the heavy hand of Babylon. They no longer inhabit their neighborhood and their understanding of a rightly ordered world is a distant dream. Yet, despite it all, the prophet Jeremiah shares the word of Yahweh to his people in exile;
“Build houses and live in them; plant gardens and eat what they produce.Take wives and have sons and daughters; take wives for your sons, and give your daughters in marriage, that they may bear sons and daughters; multiply there, and do not decrease.But seek the welfare of the city where I have sent you into exile, and pray to the Lord on its behalf, for in its welfare you will find your welfare.” — Jeremiah 29:5-7
It is here that we get a picture affirming our second theme that we are to be advocates and participants in the in-breaking of God’s Kingdom in the places we inhabit. No matter how we land in our neighborhood, city or suburb, we are to seek the good of our place. We are to embody and advocate for the reality of God’s reign because the good of our place will equal the good of our family.
After hundreds of years, exile had become Israel’s primary reality when Jesus, their deliverer, finally arrives. For Israel, the Messiah was to bring about three realities: 1. Restoration of the Davidic throne through military conquest, 2. Rebuilding of the Temple and 3. Reoccupation of the Holy Land. While Jesus comes bringing a message of hope in announcing the reality of the Kingdom of God, such hope wasn’t always realized in the way they would have anticipated. In fact, because Jesus didn’t bring about any of these three realities in the way Israel expected, the majority of God’s people considered Jesus a failed Messiah. He had moved into the neighborhood of humanity with the hope of the Kingdom of God, but rather than establishing God’s reign through military conquest, he established it through suffering and selfless sacrifice. For Jesus, the common good of the human neighborhood required that he make himself last in order for others to be first.
While Jesus was viewed as a failed Messiah by the standards of the Jewish community of his day, we know that his upside down approach was actually the means through which the Kingdom was made manifest. Jesus did have some “short term” wins throughout his ministry, but there was a longer-term impact he came to bring about that wasn’t as easy to see or measure.
As we faithfully inhabit our neighborhoods with the hope of the Kingdom of God inaugurated in Jesus, maybe our goal isn’t to fix everything right now, but to seek a longer-term good. In fact, what might look like failure in the short term could be the sowing of seeds that lead toward a long term good. Maybe just being with the people in a neighborhood can offer a long-term good that transcends some of the short-term realities of gentrification. Maybe moving towards a common good with our neighbors out of the tangible hope of God’s Kingdom reign will redeem some of our apparent short term “failures.”
If there is anything we have learned, it is that transformation is slow and often comes about in ways we would never have expected. Such is the life of Jesus and such is life as a follower of Jesus. While committing to find our hope in Jesus’ enthronement as King of the Kingdom, we live, love and lead in our neighborhoods with curiosity, humility and a listening ear that leads us towards a common heart and life with our neighbors.