Opinion
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In some ways, that conversation continues to change as we work through issues of inequality. In a world in which the U.S. women’s team wins the World Cup, we still fight for equal pay, for recognition. In the church, it’s a constant uphill battle to get people to respect women as much as men, and while the conversation makes a lot of people uncomfortable, we are still having it. I wouldn’t know how to begin these conversations if I hadn’t encountered the leadership of women in the church.
When I heard that Rev. Butler was appointed the first woman pastor of Riverside, I thought she broke the stained-glass ceiling. Instead, the church threw her off the stained-glass cliff. The phenomenon of the glass cliff is one documented throughout the working world. Women are invited into senior-level leadership only at times of crisis, when intractable problems, often caused by male predecessors, cannot be solved. There’s nothing to lose because things have hit rock bottom.
In the United States, we count drug overdoses per 100,000, not per million. The comparable numbers are 6 per million in Portugal, 21.3 per million for the European Union, and 217 per million in the United States.
Democratic presidential candidate Julian Castro at the U.S. Customs and Border Protection facility in Clint, Texas, where migrant children are beng held. 29 June 2019. Via Shutterstock
A Univision poll found that millennial (ages 18-33) Latinx voters believed that Julián Castro did the best among all presidential candidates in the first Democratic primary debate. This demographic is important because nearly half of all Latinx voters in the U.S. are millennials. Castro is connecting with this emerging generation because of his shared experiences and shared convictions.
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Just under a hundred days before their first World Cup match (in which they would score a record-breaking 13 goals), every member of the team filed a class action, gender discrimination lawsuit against the U.S. Soccer Federation. The timing of the announcement conveyed that the 23 other teams in the tournament would not be the only opponents of the USWNT this World Cup.
U.S. soldiers examine a parked Bradley Armored Fighting Vehicle across from the Lincoln Memorial in Washington, July 3, 2019. REUTERS/Tom Brenner
It didn’t start well — this American nation conceived in America’s original sin of racial dehumanization of Indigenous land theft and the slavery of Africans. Yet, many of the ideals that the nation’s founders aspired to still hold the potential to build a future nation much better than the one we began with. And that has been the struggle ever since.
These retablos reflect on the faith that people had to begin the journey of migration, entering a foreign land. Often leaving family and home into the unknown, on a journey that is fraught with peril but also promise. Young fathers and mothers, children of families who will pray for them daily as they go. As the exhibit description mentioned, these retablos "depict a side of migration usually not told in statistical reports or even in detailed interviews of migrants."
African Americans in church in Georgia. Image via Wikimedia Commons
Because of this immense history, power, and influence despite generations of ill treatment and racism, black churches need to thrive, continuing to speak truth to power and serve black communities beyond the sanctuary.
George W. Bush in Manchester, N.H. Jan. 2000. Shutterstock / Joseph Sohm
As a white, suburban evangelical in the early 2000s, I grew up going on short-term mission trips every summer and participating in charitable missions during the school year. When I think back on it, I now see that these trips and the kinds of charity they encouraged began to fall out of favor around the mid 2000s, around the time that the grants from Bush’s faith-based office would have kicked in. Books like When Helping Hurts by Steve Corbett and Brian Fikkert, and Toxic Charity and its follow-up Charity Detox by Robert Lupton, exemplify the way that Christians on both the right and left would come to absorb the ideological imperatives of welfare reform.
Andrew Yang, Pete Buttigieg, Joe Biden, Bernie Sanders, and Kamala Harris debate during the second night of the first Democratic presidential candidates debate in Miami, Fla., June 27, 2019. REUTERS/Mike Segar
I watched both of the Democratic presidential debates over the last two nights, waiting to see if anything related to the invisibility of Indigenous peoples would somehow make its way into the conversation. I didn’t expect it to, of course; in a nation that does not even begin its events with a land acknowledgement (like Canada, Australia, and other nations do), why would we expect that the experiences of the original peoples of this land would come into a debate when each candidate only has a limited time to respond?
A protester holds a sign outside the U.S. Supreme Court where the court decides on the citizenship question. June 27, 2019. REUTERS/Carlos Barria
The right to be counted is at the foundation of our faith and our democracy. In Matthew 18:12–14) and Luke (Luke 15:3–7) Jesus tells the iconic parable about the lost sheep. A man, who owns 100 sheep, goes to great lengths to find one missing sheep out of the 100 and when he finally recovers the lost sheep, he is happier about the one sheep that is found than the 99 who are safe. The parable speaks volumes about the degree to which God shows a particular concern and attention around anyone who is lost or falls in harm way. In a similar vein, we should be alarmed and equally committed when one person is miscounted or disregarded in our society. Our democracy loses its integrity and legitimacy when people and communities are made invisible and further marginalized by undercounting in the census.
As a Palestinian Christian who grew up in Jerusalem, I have a hard time knowing where, if anywhere, my narrative fits among the pictures evangelical Christians paint of Israel. I was reminded of this recently when an acquaintance of mine did a “holy land tour,” and posted travel updates that showed up on my social media stream.
Public health professionals strive to bridge the gap between good intentions and good outcomes. Learning about public health will equip Christians to think on a systems level, to have evidence-based programs, champion accountability, and partner with people most affected to accomplish systemic change.
To mark the anniversary of Juneteenth, when enslaved people in Texas finally learned about the Emancipation Proclamation in June of 1865, the House Judiciary Committee held a special hearing on reparations for slavery this week. When asked about the idea of addressing the generational inequalities created by centuries of governmentally sanctioned white supremacy, Senate Majority Leader Mitch McConnell (R-Ky.) responded that America fought a civil war, passed landmark civil rights legislation and elected its first Black President to address the “original sin” of slavery. As far as he is concerned, the sins of the past can be forgotten.
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We don’t know what disability justice is because we haven’t begun to reckon with our history of injustice.
In May, Gordon College announced it would no longer have a history major as a result of its restructuring. Two months earlier, Wheeling Jesuit University reduced their programs down to eight, eliminating non-professional programs and even theology. These are just two recent responses to the economic challenges currently facing nearly all Christian institutions of higher learning. Across the country, as small religious schools are in a struggle for survival, they are cutting programs and closing their doors. The distress beacon for Christian higher education is currently blinking.
I remember the first mission trip that I went on. My youth group spent a week in New Orleans helping a local missionary group run a Vacation Bible School for neighborhood kids. Our objective, we were told, was simple: bring Jesus to a place where he was desperately needed but was often rejected. The implication that I drew, at 15 years old, was that the poverty and the street-side memorials for victims of gun violence I was seeing, and the seeming absence of almost any man over 30, existed because this community had rejected Jesus. If only Jesus were in their hearts, everything would be different.
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Do you remember where you were four years ago when you heard the news?
Unless the money that will be made from marijuana’s federal legalization is used for robust community reinvestment in affected residential communities across America, it fails the moral litmus test of social justice and pumps oxygen into racial wealth disparities. Without this reinvestment, America will once again be blowing smoke into the face of those who have historically been most victimized by the criminalization of marijuana. The abovementioned federal legalization proposal includes the development of a community reinvestment fund to specifically benefit communities most ravished by the marijuana ban, and the decades-long failed war on drugs. The architects of the bill outlined some potential funding areas: job training, post-incarceration and expungement services, public libraries and community centers, youth programming, and health education.
White violence in all forms must be named, particularly white, male violence.