In essence, we have struggled to understand the work and responsibility of Christian compassion in issues of healthcare and policy. Should this responsibility be shared by all and secured by the government, or should it primarily be the domain of people of faith and those moved by a higher calling to mercy and healing? With the new GOP Health Care Bill, and the ongoing debates about healthcare in America, Christians across the aisle struggle to evaluate how well we are doing at caring for the disenfranchised and the sick.
To tell a Christian story about environmental care, we must redefine Christian stewardship. For a movement to attach Christ’s name to it, it must embody the spirit of Jesus as one who gave away his power. Christian stewardship, then, is not dominating with power, but yielding with care. First, we must listen to what the natural world is telling us and respond to it accordingly, not only because we ought to be tenderhearted people, but because it ensures our mutual flourishing
It is the tragedy of Christianity that the first hate crime in our constellation of texts is Matthew’s, in his telling the story of the passion. Jesus was a great teacher, an inspiring healer, and a man whose radical compassion touched everyone — women without honor, under-employed fisher folk, Roman soldiers, gentiles, Samaritans, scholarly Pharisees. The hearts of Palestinian Jews flocked to him, and this terrified the Romans. They tried to abort his movement by making his death a spectacle of cruelty and unutterable degradation.
“In cities and towns across the country, women will walk for one mile on the 11th of each month for 11 months. Together we’ll walk another 100 miles for the 11 million undocumented immigrants in the United States.”
Caitlyn Jenner, Olympic athlete turned world-class glamour girl, took the planet by storm in June when she sat down for an interview with Diane Sawyer and announced her ongoing transition from male to female.
Now she’s back with an eight-episode miniseries, I Am Cait, that debuted July 26 on E!. The show, which airs in 154 countries and in 24 languages, serves as both classic reality TV lookie-loo entertainment and a spiritual exercise. Even the most Kardashian-resistant viewer can get something out of it.
Philosopher Martin Buber said, “All journeys have secret destinations of which the traveler is unaware,” and it’s clear from the very first moments of I Am Cait, when we see Jenner lying awake strafed by insomnia at 4:32 a.m., that she’s not sure where this whole thing is headed.
“What a responsibility I have,” she says to her camera bare-faced and bleary eyed.
“I just hope I get it right. I hope I get it right.”
How to talk with our children about homelessness.
Abba Moses asked abba Sylvanus, “Can a person lay a new foundation every day?” The old man said, “If they work hard, they can lay a new foundation at every moment.”
What then of skill? Virtuosity?
(I’m thinking a lot about skill, virtuosity, and the problems it presents. What good is it?)
I often wonder what it would be like to take pride in something rather than simply being prideful. It’s a trick, to say the least, to sort out the difference. To recognize skill, to possess the intention to do something well for the sake of doing something well treads that line. I wonder about the virtue of being good at something — of recognizing one’s skill and then situating that skill in some way that serves not one’s own agenda, one’s own ego, but that benefits the common good.
How do we know our own place in the commons? Is this even possible?
I created my SOLE space by providing one desktop computer per four students, a whiteboard to write questions on, and paper and pens for students to take notes for their sharing at the end of SOLE.
Then I asked a big question — “Why does a blue whale have such an enormous heart?” — and I let the adventure begin. My students began their investigations.
After 40 minutes, they shared their discoveries.
“Blue whales swim all over the world,” said Ki’ara, “So they need a gargantuan heart to be their motor.”
“Blue whales can call to each other over almost a thousand miles,” said Heavenly. “They need a big heart to talk to each other.”
“They swim together in pairs,” said Amare, “So they need huge hearts to care for each other.”
“Yeah,” said Isaac, “That’s true … it takes a huge heart to care for somebody.”
“Kids who are nice to me on the playground must have a big heart like a blue whale,” added Aydan. “And people who are mean must have small hearts.”
“Hmmm,” I said. “How can we have big hearts for each other instead of small hearts?”
What kind of tentmakers are we? Are we more like Martha, so preoccupied with busywork that we neglect our neighbors, the guests of honor? Do we stand by and rejoice in the misfortune of others suffer the consequences of their own doing, rather than inviting them in and making room for them at the table, under the protection of our shade? When we see a stranger come by, do we drop everything, bring out the best of what we have and sit at their feet in humble service?
The Parable of the Good Samaritan is one of the most well-known, beloved, and influential portions of the New Testament. As a striking narrative about care and compassion for others, the content of Luke 10:29-37 has reverberated throughout the centuries as a clear and profound call to public love through personal action. All together, the radical hospitality of the Samaritan has sparked various charitable acts and organizations around the world. Thus, one can argue that no other parable has offered a more profound impact on the course of human history.
A few years ago I wrote a book about the experience of watching 24 consecutive hours of bad Christian television. My friends and family signed up for an hour each to watch along with me. The whole thing was insane, but things got especially crazy around 1 a.m. when a show called the Power Team was on. Now, thePower Team are a bunch of enormous steroid-muscled men who hold really loud Christian rallies in which they tear phone books in two and break 2x4s over their heads by the power of the Holy Spirit. And they talk a lot about what “the Lord” had done for them. It’s impressive stuff.
Anyway, so our own Andie Lyons was watching with me along with my friend Jerry. And the three of us watched in stunned silence for a moment trying to understand what it was we were seeing, at which point Andie finally said “so wait, basically they break stuff for the Lord?” and I answered yes, and then Jerry said “big deal, I break stuff all the time,” to which Andie asked, “but is it for the Lord?” and Jerry said, “well, it is now!”
Honestly the only reason I told you this story is by way of saying that I’m not a fan of the over-use of the term “the Lord. ”Like when people say “I just love the Lord,” I just never really know what that means. The way it’s casually thrown around makes me uncomfortable especially after Harry Potter, since Voldemort is called the Dark Lord. I just, I don’t know, I’m not saying it’s wrong, I’m just saying that for whatever reason, I can’t handle it.
By definition, an anesthetic is a drug used to relieve pain (analgesia), relax (sedate), induce sleepiness (hypnosis), spark forgetfulness (amnesia), or to make one unconscious for general anesthesia. Anesthetics are generally administered to induce or maintain a state of anesthesia and facilitate a procedure. I believe that anesthetic can be employed as a striking image for particular deficiencies in faith-based responses to extreme poverty.
As one can cite many examples where faith is proclaimed and practiced solely as an escape from – rather than engagement with – the numerous struggles associated with impoverishment, we recognize that anesthesia is incomplete without corresponding acts of sustainable social surgery.
A practical way to serve within the tension of anesthetic and advocate is to experience a small portion of life below the poverty line. The World Bank sets extreme poverty as below $1.50 per day, and I plan to stand in solidarity by attempting to eat on less than $1.50 per day over the course of five days (Monday – Friday).
Just Lead! A No Whining, No Complaining, No Nonsense Practical Guide for Women Leaders in the Church by Sherry Surratt and Jenni Catron / 99 Blessings: An Invitation to Life by David Steindl-Rast / The World is Not Ours to Save: Finding the Freedom to Do Good by Tyler Wigg-Stevenson / Life after Death: Practical Help for the Widowed
by Elizabeth Bookser Barkley
Republican U.S. Sen. Rob Portman on Thursday announced he has reversed his longtime opposition to same-sex marriage after reconsidering the issue because his 21-year-old son, Will, is gay.
“It allowed me to think of this issue from a new perspective, and that’s of a Dad who loves his son a lot and wants him to have the same opportunities that his brother and sister would have — to have a relationship like Jane and I have had for over 26 years,” Portman told reporters in an interview at his office. Portman said his son, a junior at Yale University, told his wife, Jane, and him that he’s gay and “it was not a choice, it was who he is and that he had been that way since he could remember.”
The conversation the Portmans had with their son two years ago led him to evolve on the issue after he consulted clergy members, friends — including former Vice President Dick Cheney, whose daughter is gay — and the Bible.