Doing Good Without Giving Up: Sustaining Social Action in a World That's Hard to Change. IVP Books.
Francis of Rome and Francis of Assisi: A New Springtime for the Church. Orbis Book.
I loved Paddington, the new movie based on the Michael Bonds books about an immigrant bear who arrives in London from darkest Peru. Paddington has no resources other than his faith that he will be welcomed with open arms. Sadly, his experience begins like that of most undocumented immigrants to the European or American shores – he is rejected and ignored. But this is a playful movie with a happy ending that celebrates what wonderful things happen to the Brown family when they allow Paddington into their hearts and home.
Admittedly, Paddington is a handful – a wild animal unfamiliar with modern conveniences, whose commitment to being polite does not prevent unfortunate accidents that fulfill the nervous Mr. Brown’s worst fears. As the family learns to love this accident-prone bear, however, their love for each other is renewed. The villain (yes, of course, there’s a villain!) is defeated, Paddington finds a home, and the Brown’s problems are cured by loving the alien in their midst.
Does this fictional account of immigration with a happy ending have any bearing (pun intended!) on our real world immigration crisis? This movie invites us to wonder whether our fears of the changes that immigration brings are unfounded. After all, many European and American citizens fear the waves of legal and illegal immigration in Europe and the United States. We know all too well that these uninvited guests are radically changing racial, religious, and cultural demographics. Immigrants disrupt labor patterns, burden welfare systems, and tax the criminal justice system. And unlike the movie’s cartoon explosions, floods, and fires, the violence in our world that seems fomented in and among immigrant communities is all too real a threat.
Or so the story goes that stokes our fears. But is the story true?
It’s no surprise when we talk about the influential power of the Christian pocketbook when it comes to politics, culture, or any other part of the social fabric in the United States. The conversation has been evolving for quite a while now, but that doesn’t mean that it doesn’t have its standout moments. One such moment was the unexpected box office power of The Passion of the Christ. Large numbers from various faith communities urged their members to buy tickets in an effort to send a message with their purchase. They wanted the box office numbers to speak for Christian influence in the notably secular realm that was, and is, Hollywood. They wanted their money to talk.
I don’t see it as much of a coincidence that, according to The Hollywood Reporter, American Sniper finished its four-day debut on Monday — Martin Luther King Jr. Day — with a historic $107.3 million take. The previous best for a non-Hollywood-tentpole drama? The Passion of the Christ with $83.8 million.
Now, these two openings aren’t directly comparable. There are obviously different sets of circumstances surrounding the two films, including star-actor power, Hollywood support, and (for the purpose of our discussion) how much Christianized effort was involved. The buzz around American Sniper isn’t the same as when people purchased tickets to show support for The Passion of the Christ, even if they didn’t plan on seeing the film. Still, American Sniper brings us face to face with the issue Americans can’t escape in our modern society: the conflation of faith and patriotism.
A week ago, Sojourners ran an article from Religion News Service highlighting the role of Christian faith for Chris Kyle, the sniper and main character played by Bradley Cooper in the Clint Eastwood film. Several quotes from his book were used to call attention to the prominence of faith for Kyle in real life versus the lighter take on it shown in the movie. The article ends with one such quote:
“I believe the fact that I’ve accepted Jesus as my savior will be my salvation. … But in that backroom or whatever it is when God confronts me with my sins, I do not believe any of the kills I had during the war will be among them. Everyone I shot was evil. I had good cause on every shot. They all deserved to die.”
Even if such language is patriotic for those who defend a black-and-white, us-versus-them ideology when it comes to combat, it is disturbing at best in a Christian context.
Chris Kyle, often described as the most lethal sniper in U.S. military history, wrote in his autobiography that he prioritized his life in the following order: God, country, family.
But God doesn’t make a central appearance in the film American Sniper, which opens nationwide on Jan. 16. The film offers a few similarities to Unbroken, Angelina Jolie’s recent World War II epic about POW Louis Zamperini.
Both stories focus on the dramatic stories of warriors who died before the movie versions of their lives came out. Both American Sniper and Unbroken include an early scene of their families sitting in church. Both men struggle with substance abuse after returning from war.
And both films largely skirt the faith that Kyle and Zamperini said were key to their identity — and their survival.
As a Navy SEAL, Kyle reportedly recorded 160 kill shots during his four tours in Iraq. His story drew national attention after the release of his 2012 autobiography American Sniper: The Autobiography of the Most Lethal Sniper in U.S. Military History, which enjoyed a 37-week run on The New York Times’ best-seller list.
The Clint Eastwood-directed biopic starring Bradley Cooper debuted with a limited release on Christmas Day, the same day Unbroken opened nationwide.
Kyle opened his book by probing the ethics of combat as he wrote about his first sniper shot, when he had to kill an Iraqi woman holding a grenade.
Just as Selma opened in wide-release I began to receive requests for advice on how to lead churches and faith communities through discussions of the film. Years ago, I used to lead these kinds of dialogues in my capacity as the Greater Los Angeles director of racial reconciliation for a college-based parachurch ministry. Some of our most fruitful conversations came after we saw films like Selma or read a book together or had a common experience of racial injustice that we needed to process.
The film Selma is an incredibly helpful dialogue centerpiece at the moment. But like all things, other dialogue opportunities will rise and take center stage in the coming weeks and months. Other films will be released, helpful books will be published, and public events will provoke us to need to dialogue again. When those opportunities surface, I recommend using the format below as a template for similar dialogues moving forward. I’ve collected my Top 5 recommended resources to help guide your community dialogue on racial justice and Selma.
Witnessing: Prophecty, Politics, and Wisdom;edited by Maria Clara Bingemer and Peter Casarella / Forward Together: A Moral Message by Chalice Press / Waging Peace: Global Adventures of a Lifelong Activist by David Hartsough / The Salt of the Earth directed by Wim Wendres and Juliano Salgado.
Here is one of 2014’s most enduring tips for budding filmmakers: Do not make films that are going to make developing countries angry.
First, North Korea went ballistic over “The Interview,” which contained a farcical plot to assassinate Kim Jong Un. And then, Egypt, Morocco, and the United Arab Emirates decided to ban the new Ridley Scott biblical epic, “Exodus: Gods And Kings.”
Why? Egypt, in particular, is angry at the film’s historical inaccuracies. “Exodus” shows the ancient Egyptians hanging recalcitrant Hebrew slaves; hanging was never used as a punishment in ancient Egypt. Moreover, the Egyptians are upset because the film depicts the ancient Hebrews laboring on the Great Sphinx and the pyramids. They also object to the depiction of an armed Hebrew insurrection, which does not appear in the ancient biblical text.
The official statement claimed the film includes “intentional gross historical fallacies that offend Egypt and its pharaonic ancient history in yet another attempt to Judaize Egyptian civilization, which confirms the international Zionist fingerprints all over the film.”
Guess what? The Egyptians are right.
The wailing and the murmured prayers,
the animal ruckus, and coin against coin,
smoke hanging in the temple spaces—
offerings that bear our love to the seat of heaven.
For sixty years my soul has leaned
so hard toward the Almighty, I’m open
like a flower drenched with light
that blossoms into words.
Yet I wonder, will I rest too soon
will I sleep like Miriam
with no honey from the Promised Land
to sweeten this old life?