Julie has been a member of the Sojourners magazine editorial staff since 1990. For the last several years she has edited the award-winning Culture Watch section of the magazine. In her time at Sojourners she has written about a wide variety of political and cultural topics, from the abortion debate to the working class blues. She has coordinated in-depth coverage of Flannery O’Connor, campaign finance reform, Howard Thurman, the labor movement, and much more.
She studied English literature at Ohio State University and has an M.T.S. (focused on language and narrative theology) from Boston University and an M.F.A. in creative nonfiction from George Mason University.
Julie grew up on a farm in the northwest corner of Ohio. She has been fascinated by the power of religious expression in and through culture since she can remember. Obsessively listening to her older sister’s copy of the Jesus Christ Superstar cast recording when she was 10 was an especially crystallizing experience. In addition, Julie’s mother often argued about doctrine and the Bible and took her at least weekly to the public library, both of which were useful background for Julie’s current work.
She lives in the Columbia Heights neighborhood of Washington, D.C. and is a member of St. Margaret’s Episcopal Church (where she had an unlikely four-year reign as rummage sale czarina). Her personal interests overlap nicely with her professional ones: Music, books, reading entertainment, culture, and religion writing, art, architecture, TV, films, and knowing more celebrity gossip than is probably wise or healthy. To make up for all that screen time, she tries to grow things, hike occasionally, and wonder often at the night sky.
Some Sojourners articles by Julie Polter:
Replacing Songs with Silence
Censorship, banning, blacklists: What’s lost when governments stifle musical expression?
It’s the Sprawl, Y’all
Why suburbs-on-steroids are wearing out their welcome.
A glimpse of grace and abundance from - of all things - reality TV.
The Cold Reaches of Heaven
Nobel Prize-winning physicist Bill Phillips talks about his faith.
Just Stop It
Daring to believe in a life without logos. An interview with journalist Naomi Klein.
Women and Children First
Developing a common agenda to make abortion rare.
Obliged to See God (on Flannery O’Connor)
Posts By This Author
The Food of Love and Memory
KARLA VASQUEZ, director of community programs at With Love Market and Café in south Los Angeles, takes a live-and-let-live approach to cooking and nutrition. In classes at the recently opened market—whose mission includes increasing access to affordable fresh food in an underserved area—she encourages people to try new foods. But the bottom line, she told Sojourners: “You don’t like kale? I will never make you eat it.”
Vasquez doesn’t teach a catechism of “healthy vs. unhealthy” foods. A community organizer with culinary training, she instead focuses on giving class participants tools for healthier, but realistic, eating: how to understand nutrition labels and cook those healthy ingredients, so they can have food that will work for them. So in a class on “guilty pleasures” Vasquez discourages the guilt, instead offering ways to gently alter beloved dishes to maximize flavor and make them more nutritious, rather than give them up completely. She calls a class on all-vegetable dishes “cooking the rainbow,” emphasizing the beauty and taste of dishes made vibrant with a variety of produce—because she knows if she used the word “vegan,” many of her students might balk. “They’d say ‘That’s not for us—that’s what hipsters eat!’” she says.
With Love Market (withlovela.com) is a for-profit business that promotes a social bottom line. Along with the food market and classes, there is a café and a community garden. With Love pays its staff an above-average wage and specifically recruits employees from the neighborhood, hoping to help long-time Latino/a and African-American residents stay despite the pressures of gentrification. And it tries to create a space where long-term and newer residents of all backgrounds, plus students from the nearby University of Southern California, feel welcome.
DURING A FRACTIOUS election year marked by “how low can you go?” rhetoric, a hopeful word about democracy can be hard to find. When our civil society and citizenry seem evermore splintered by issues of race, immigration, wealth inequality, women’s health, guns, and ideology, who would dare speak with sincerity about finding common cause and increasing enfranchisement?
Rev. William Barber II, for one. In The Third Reconstruction: Moral Mondays, Fusion Politics, and the Rise of a New Justice Movement, he argues that “fusion coalitions rooted in moral dissent have power to transform our world from the grassroots community up.” He believes that people committed to different causes, of different races and faiths and no faith, can come together to advance broader justice and perhaps even revive a democracy that has seen better days.
He believes this because he’s seen it: He helped forge the 2013 “Moral Mondays” protests in North Carolina that brought more than 100,000 people to rallies across the state protesting voting restrictions and corporate-funded extremist legislation, and had sister rallies in several other states. But this wasn’t a spontaneous eruption—the broad-based coalition behind Moral Mondays first formed in 2007 to advocate for expanding voting rights.
In this book Barber, a Disciples of Christ pastor and president of the North Carolina chapter of the NAACP, uses autobiography and U.S. history to root the story—the successes, failures, and wisdom gained—of the work that led to the Moral Mondays campaign and beyond.
As a young pastor, Barber learned valuable lessons when he participated in a failed effort to unionize a textile factory in Martinsville, Va. In the aftermath, he meditated on Psalm 94 (“Who rises up for me against the wicked? Who stands up for me against evildoers?”) and found there the spiritual mandate for sustained moral dissent, even when political victory is out of sight. But he also took an honest look at his strategic failings; a key one was not bringing white pastors and workers into the effort, allowing the white factory owners to divide and conquer the workers along racial lines. His wariness from his own negative experiences with white people had tripped him up. He writes:
IN 2000, sophomore Onaje X.O. Woodbine was Yale basketball’s leading scorer and one of the top 10 players in the Ivy League. From the outside it must have seemed like a dream come true for a young man who grew up playing street ball in the Roxbury neighborhood of Boston.
But Woodbine felt isolated and excluded by the white players on the team, troubled by what he’s described as “a locker-room culture that encouraged misogyny,” and hungry to focus on his studies and wrestle with deeper philosophical and theological questions. So he quit basketball.
Woodbine eventually returned to the courts of his youth as a researcher, studying the practice and culture of street basketball for his doctoral studies in religion at Boston University. Woodbine is the author of Black Gods of the Asphalt: Religion, Hip-Hop, and Street Basketball (Columbia University Press) and a teacher of philosophy and religious studies at Phillips Academy in Andover, Mass. He spoke with Sojourners senior associate editor Julie Polter in May.
Julie Polter: What led you to study street basketball from a religion scholarship angle?
Onaje X.O. Woodbine: When I was 12 years old, I lost my coach. He was my father figure; I didn’t have my father for most of my early childhood. It was just devastating.
I went to the court the next day to look for him. I felt his presence in that space. It was really the only place, looking back, where I felt safe, I felt whole, where I felt like my inner life was valuable, where there was a whole community whose interest was in my growth as a human being.
From the Archives: July-August 1995
CAN THE words “Christian” or “faith” appear in proximity to political issues? And if they do, what should they mean? On May 23, a delegation of U.S. Christian leaders came to Washington, D.C., to proclaim to the press and the country’s political leadership that yes, faith and values are vital to the public life—and if they are genuinely expressed they should transform our discourse, policy, and social fabric. What true biblical faith doesn’t do is let religious conviction be manipulated by partisan politics.
“America is fed up with what many in the church are doing, polarizing us into Left and Right. Christians are called to a politics of reconciliation,” said Tony Campolo at a press conference held that morning. ...
FEELING STRESSED BY CURRENT EVENTS, weary of ugly public discourse and the contentious sniping among even those who claim the same political party or faith? Maybe what you need is context—a look at the sweep of history and the enduring mysteries of existence. It’d be nice if there were a guide. Perhaps someone with a rich, velvety voice and calm presence to accompany you to far-off places and times—even better, to take you there on a private jet—and to not only ask deep questions but arrange for experts to posit answers.
You may be in luck: The Story of God is a six-part documentary series scheduled to air weekly on the National Geographic cable channel beginning on April 3. Actor, producer, and Story host Morgan Freeman travels the globe to glimpse how some religions (and a bit of modern neuroscience) attempt to answer our big human questions. Is there life after death? How was the universe created? Will the world end, and how? Who is God? What is the root of evil and how has our idea of it changed over time? Are miracles real?
(Let’s just get this out of the way now: Yes, Freeman has played God in two feature films, Bruce Almighty and its sequel Evan Almighty. No, he is not reprising the role in The Story of God.)
Given the enormity of the task Freeman and the other producers set for themselves—wrestling with theological conundrums, including some perspective from ancient beliefs and each of the five major world religions (Judaism, Christianity, Islam, Hinduism, and Buddhism), shooting in 13 countries, and whittling all that footage down to six hours total for airing—they did admirable work. It’s impossible to go deep or broad into a religion within those kinds of constraints, but the threads of history and theology presented, and the experts presenting them, are interesting and legitimate. There are bits of melodrama in the framing of Freeman’s quest and in some of the dramatizations of historic events, but this is edutainment TV, not a graduate school seminar.
Sermons for Life
PREACHING A SERMON on an issue debated in the public square: It’s complicated. Make that issue the climate crisis, and it’s really, really complicated. Even in congregations where climate change is not broadly disputed, a pastor faces the challenge of crafting a gospel-informed message that doesn’t swing either to naïve ways we might “make it all better” or pessimistic apathy.
But there’s evidence it’s worth the work and risks: In terms of policy issues, climate is one where a clergy leader’s word has proven impact. According to a 2014 survey by the Public Religion Research Institute and the American Academy of Religion, Americans with a clergy leader who “speaks at least occasionally about climate change” are more likely to be concerned about the issue than those “who attend congregations where the issue is rarely or never raised.”
So where does a preacher begin and with what goals?
Leah D. Schade’s Creation-Crisis Preaching equips pastors to name the present crisis and preach a call to action and healing. She describes one theological path to sermons infused with both testimony of the sacredness of God’s creation and our call to be agents of the world’s healing. Schade is a Lutheran pastor and anti-fracking activist who has also done doctoral work focused on homiletics and ecological theology. Appropriately, in this book she explores both the theoretical underpinnings and the practicalities of climate-crisis preaching. Her approach is clear-eyed about the current dire situation of creation, but also committed to hope: “Because I am a Lutheran homiletician,” she writes, “I am compelled to find a way to preach the eco-resurrection, even when most signs indicate that Good Friday may be the fate of our planet.”
Schade sketches the sometimes contentious and damaging history of religion’s relationship to the environment, some different approaches to ecological theology, and a “‘green’ hermeneutic for interpreting scripture.” She explores briefly how social change theory can inform the vocation of preaching and the role sermons might play in a social movement.
'Spotlight' and the Value of Truth-telling
Early in the film Spotlight, about the Boston Globe investigative reporting team that exposed the decades-long cover-up of sex abuse by Catholic church leaders, a Globe reporter is shown at Mass with her grandmother. The priest, launching his homily, says, “Knowledge is one thing. Faith is another.”
In a simplistic film, this binary statement might set the tone for a black-and-white portrait of journalists as pure heroes and people of faith as solely hypocrites and worse. But Spotlight works with characters not caricatures; not one-dimensional heroes and villains, but real people who sometimes choose expediency and sometimes courage. No one is shown to be flawless, not even the reporters and editors who do great good in bringing to light systemic crimes.
But the movie does illustrate quite clearly one tension between knowledge and faith: The guardians of institutions, including churches, can fear knowledge to the point of pathology.
BY NOW you’ve probably heard of a little book of hard analysis and eloquent perspective that came out this summer, Between the World and Me (Spiegel & Grau) by Ta-Nehisi Coates. (If not, get thee to a book store or library.) Here are some other books—some out this fall, others from earlier in 2015—that you’ll want to know about.
Fresh This Fall
With Understanding Mass Incarceration: A People’s Guide to the Key Civil Rights Struggle of Our Time (The New Press), James Kilgore has written an accessible field guide to an urgent topic. Geraldine Brooks gives King David the novel treatment in The Secret Chord (Viking). Aviya Kushner plumbs translation inThe Grammar of God: A Journey into the Words and Worlds of the Bible (Spiegel & Grau). Kathryn J. Edin and H. Luke Shaefer profile families enduring poverty in $2.00 a Day: Living on Almost Nothing in America (Houghton Mifflin Harcourt). Inventing American Religion: Polls, Surveys, and the Tenuous Quest for a Nation’s Faith (Oxford) is Robert Wuthnow’s case for why sometimes data is dubious.
In the children’s picture book Mama’s Nightingale: A Story of Immigration and Separation (Dial), Edwidge Danticat tells the stories of many through one little girl. Sarah Bessey tells us to be not afraid of questions inOut of Sorts: Making Peace with an Evolving Faith (Howard Books). Women write their truth inFaithfully Feminist: Jewish, Christian, and Muslim Feminists on Why We Stay (part of the I Speak for Myself series), edited by Gina Messina-Dysert, Jennifer Zobair, and Amy Levin.
The Hide-and-Seek of Faith
CANADIAN ARTIST William Kurelek was influenced both by his experiences with mental illness and his conversion to Catholicism. He would eventually be considered psychiatrically recovered, but he was institutionalized as a young man in the mid-’50s, during which he created one of his best known early paintings, showing a blind man wandering in a desert, captioned “Where am I? Who am I? Why am I?”
These are foundational questions for all of us, not just a gifted artist in a time of suffering. The institutional church tends to assert that the answers to such questions are, if not simple, at least imminently knowable: Just pull up a pew and stay awhile. Many of us who are already believers come to assume that our job is to have a spiritual GPS always on, ready to point others in the “right” direction.
But of course, finding God or our place in the universe has rarely been that easy. Church may or may not be the place where we who are lost are found. The person we’ve always claimed to be may be shattered by unexpected events or discoveries. Or theologies that we once took for granted may come to ring hollow. As Diana Butler Bass writes in her new book, Grounded: Finding God in the World, “millions of people are navigating the space between the secular world and conventional theism. They are making a path between the two that nevertheless embraces both, finding a God who is a ‘gracious mystery, ever greater, ever nearer’ through a new awareness of the earth and in the lives of their neighbors.”
Several other very distinct books released this year wrestle with the shape of faith, finding or naming God, and how secrets revealed can shift our self-understanding and shake even our deepest beliefs.
In her best-selling 2013 spiritual memoir, Pastrix: The Cranky, Beautiful Faith of a Sinner & Saint, Nadia Bolz-Weber described her journey from fundamentalist childhood to alcoholic rebel to believer with a priestly call. A tattooed, weight-lifting former standup comedian who is now a Lutheran (ELCA) pastor, Bolz-Weber helped found House for All Sinners and Saints in Denver, which combines ancient liturgy and theological orthodoxy with artistic expression, social justice, and radical inclusion.
'That Song You Sing For The Dead'
Carrie & Lowell, Asthmatic Kitty Records.