Opinion

A Christianity that would vote for its own defense over the defense of those coming from war-torn countries, or the most in need among us, does not abide by the commands of its true champion — Jesus Christ.

We will need both lament and hope to cope with the existential crisis of climate change. Go read New York Magazine writer David Wallace-Well’s piece for your dose of lament. Then read the stories below for a briefing on where to look for hope.

As Congress returns and as leaders of the Senate and House continue their desperate search for ways to pass their health and budget proposals, I have one simple question for those whose votes will decide these matters: Is this really why you came to Washington, to take health care from the sick and food from the hungry?

It is a scary thing to let the ones who have been at the bottom rise to the top.
It’s scary when privilege begins to lose.
It’s scary when those that have been “other” for so long get a place at the table.
It’s scary when things get uncomfortable and messy.

But then, that’s Kingdom.

In the midst of a raging discussion about what it means to be American, it is worthwhile to reflect on the profound ambivalence of American civil religion — perhaps the most powerful force for creating a shared national identity.

In 1967, Robert N. Bellah’s seminal essay, “Civil Religion in America,” created a template for how both the right and the left defined civil religion to cultivate a sense of belonging, particularly in an era of turbulence. During this period of increasing polarization, Bellah’s words are more relevant than ever.

Liberty and freedom aren’t fancy words or individual guarantees. They’re a process that requires everyone’s participation. We can’t have liberty and justice for all until we’re willing to see the injustice and the lack of liberty all around us, and commit ourselves to doing something about it.

Olcese: In the creation of the film, did you find yourself sympathizing with one character or the other? Was one character easier to make more sympathetic?

Hamm: No. I couldn’t. I absolutely wanted to make the film balanced and fair to both sides. That was completely essential. Don’t forget, both these figures were not liked in Europe before they became statesmen. They were both radical. McGuinness was an ex-member of the IRA, Paisley was a firebrand preacher on the right. These were two men who were pretty much despised universally outside of their own base. It’s like The Odd Couple in the back of a car. I think what the humanity of that is when you take all that away, when you remove from the politician the artifice, and you get a chance to look at them as people, and I think that’s what happens in the movie.

For the brilliant theologians who teach and research at seminaries or divinity schools, part of their work is training the next generation of future pastors for church leadership. Catholic and many Protestant church leaders have received a thorough theological education (though not all). They possess Masters and Doctoral degrees that solidify their ability to grasp the tenets of theology. But for those theologians interested in changing the world for the better, they must offer work that is easily understood by the masses, especially the marginalized population they are seeking to assist.

I have never been in a church that failed to recognize the missional nature of faith. But I have also never been in a church that sought to systematically uproot the sources of oppression that caused the need for mission in the first place. If being a disciple means following Christ, then it means following him in his life’s work to invert the power structures of the world.