In all of this, how might we view the advent of Jesus? The physical entry of Jesus into the world revealed a social location best understood by the conditions of many poor among us. Notwithstanding, we learn a few things.

First, we note how opportunity was created out of ambivalence - seeking the best from the worst of a situation. The nativity scene back in Bible times reflect a situation of depravity. Mary and Joseph had no place to receive their newborn, they were poor and homeless, yet they became creative, converting a simple feeding box for animals into a rugged cot for a baby.

Greatness recognised

Second, we learn that greatness was not confined to the wealthy or the apparently powerful ones among us. Later in the story, we learn that wise men of the day recognised the baby Jesus as someone great and offered him gifts fit for a king.

However, when the Christ child was born, King Herod sought to kidnap and murder him. This defenceless, powerless and vulnerable child's life was being threatened. Here is the political public figure, appointed to protect the weak and vulnerable abdicating this responsibility and now seeking to do violence to the very cause of the appointment.

Many of our children have been kidnapped, and murdered these past months in many instances by those who should be protecting them. The Christ child identifies with this; he understands the fear and pain.

He stands in solidarity. Then there are those families who become refugees in their own country. Jesus' family had to flee from place to place to find secure lodgings to literally 'kotch' here and there. And they faced the challenge of making home a stable environment, a place of comfort and certainty when outside was chaos and uncertainty.

From the Mary and Joseph story, what lessons can we learn? We see intangible gifts of creativity, solidarity, and stability. Additionally, there are security and economic needs. Aren't these needs replicated in our time?

Daunting task

How in concrete ways can one provide these gifts of solidarity, security and stability during this season? Individually, the task is awesome and so is too daunting to each of us but together, collectively it is possible. We can definitely run a boat this Christmas.

At the national level and in light of our prevailing circumstances referred to earlier, emphasis ought to be placed on

1) the security of our children;

2) stability in the social order;

3) instilling hope into our people for a better life.

In these challenging economic times, to continue to live by fragile industries such as the dependence on tourism, which in a sense is looking outside ourselves for the source of stability for our economy is futile.

Foreign intervention

Instead of depending on foreign intervention to drive our economy, let us be creative and make our own people the focus. Additionally, to continue to live by the values of the maximisation of profit and the production of surplus, is but to follow paths that do not produce wholeness, security and stability in communities.

We need, as individuals, to live by the vision that extends beyond our narrow and personal interests to one of sharing of our resources whereby the needs of each become paramount.

Come, 'mek we run a boat' this Christmas not for mere fellowship meal, but also for real social, economic and political life. That pot will consist of the gift of security. Let's neutralise the powers of evil and make our children, women and men safe. It will be seasoned with the gift of solidarity.

Let's embrace the vulnerable, the hungry, and the outsiders. Put another chair at the table; prepare a meal for another; and offer the gift of stability in a time of uncertainty.

Where is the hope in all this?

The hope of God for life in community is not confined to personal and national interests, but is ecumenical in practice and is that for which we must hope, pray and live; this hope might best be seen in how the Church ought to identify with the community offering support, for example, through counselling and empowerment activities; we note that opportunity can be created out of the decadence as many people are now recognising our common dilemma and are talking and so we can extend the dialogue. There is also the need for people to be respected, not because of their affluence or status, but rather on the sole fact that they are made in the image and likeness of God.

Members of the Public Theology Forum are Ernle Gordon, Roderick Hewitt, Stotrell Lowe, Marjorie Lewis, Richmond Nelson, Garnet Roper, Anna Perkins, Ashley Smith, Burchell Taylor, Karl Johnson, Wayneford McFarlane, Doreen Whynter and Byron Chambers, coordinator.