As Christians we should recognize the language of black lives matter. After all, Jesus did not say "blessed is everyone," but "blessed are the poor" (Luke 6:20). He did not say "as you do it unto everyone, you do it unto me," but "as you do it unto the least" (Matthew 25:40). Jesus did not say "love everyone," but "love your enemies" (Matthew 5:44).
Continually Jesus drew our attention not to loving people "in general" but to specifically caring for those we would tend to discount or condemn. Black lives matter is exactly the kind of thing Jesus would say.
When Ireland became the first country to legalize same-gender marriage by popular mandate, double rainbows appeared over Dublin, and an Irish rock band transformed their Arizona concert into a gay-rights celebration. Almost 30 years ago, Bono endured threats from angry Arizonans for his support of the U.S. national holiday for the late Rev. Martin Luther King Jr. But on Saturday, Bono invoked King as peacemaker as U2 celebrated the victory of love, turning the song “Pride (In The Name of Love)” into an anthem for gay pride.
Bono shared, “This is a moment to thank the people who bring us peace. It’s a moment for us to thank the people who brought peace to our country. We have peace in Ireland today! And in fact on this very day we have true equality in Ireland. Because millions turned up to vote yesterday to say, ‘love is the highest law in the land! Love! The biggest turnout in the history of the state, to say, ‘love is the highest law in the land!’ Because if God loves us, whoever we love, wherever we come from … then why can’t the state?’”
Erika Totten is a leader in the Black Lives Matter movement in the greater Washington, D.C. Metro area, and an activist for the black liberation movement at large. She stresses the importance of self-care for activists and radical healing for black people through emotional emancipation circles.
Socioeconomic reconciliation is the removal of gaps in opportunity, achievement, health, thriving, and well-being that exist between groups of people in our nation and world. In the face of myriad breaches of the common human bond and experience, a breakthrough act of the Spirit today would activate and agitate the established church in her ministry: a ministry of socioeconomic reconciliation.
The ministry of socioeconomic reconciliation will require a church empowered with tongues of fire and the gift of interpretation. These tongues must speak with a prophetic voice. But we must also have the heart and capacity to translate the words of marginalized communities into the language of policy, power, and program. That is why I thank God for the compelling, confusing roles I’ve been called into over the last nine months. This form of reconciliation requires the church to fulfill of the vocation of the militant mediator, which offers as much renewal in the streets and city hall as we experience in the sanctuary.
When the high priest's guard came to arrest Jesus and execute him under an unjust oppressive legal system on a false charge, Peter wasn't having it.
The police tried to apprehend Jesus and met Peter's sword coming at their heads. He cut off the high priest's servant's ear in the process. Peter wasn't marching. He wasn't rallying. He wasn't chanting or trying persuade the establishment to review their policies. He wasn't even looting, taking his anger out on inanimate objects. He was trying to protect his friend by violently acting out directly towards those who had been tasked to carry out the injustice.
Peter didn't try to reason with the men, but with his actions, Peter loudly and clearly said, "F*** the police!"
If Christians are going to take seriously Jesus’ command to follow him, then we need to stop this absurd defense of drawing pictures of Muhammad. And if we defend the practice of ridiculing our fellow human beings by hiding behind the freedom of speech, then we have made freedom of speech into an idol.
Pamela Geller, as a non-Christian, has the right to host the conference. But Christians do not have the right, or the freedom, to support the conference. For Christians, freedom comes from following Christ in loving God and our neighbors as we love ourselves. The obvious implications of Jesus’ command to love our neighbors means that we should not mock them.
The story of world Christianity’s recent pilgrimage is dramatic and historically unprecedented. The “center of gravity” of Christianity’s presence in the world rested comfortably in Europe for centuries. In 1500, 95 percent of all Christians were in that region, and four centuries later, in 1910, 80 percent of all Christians were in Europe or North America.
But then, world Christianity began the most dramatic geographical shift in its history, moving rapidly toward the global South, and then also toward the East. By 1980, for the first time in 1,000 years, more Christians were found in the global South than the North. Growth in Africa was and remains incredible, with one of our four Christians now an African, and moving toward 40 percent of world Christianity by 2025. Asia’s Christian population, now at 350 million, will grow to 460 million by that same time. Even today, it’s estimated that more Christians worship on any given Sunday in churches in China than in the U.S.
Men and boys of color are 21 times more likely to be fatally shot by the police than their white counterparts. Of the 1,217 deadly police shootings that occurred from 2010-2012, men of color between the ages of 15 to 19 were killed at a rate of 31.17 per million, while the rate for white males the same age was only 1.47 per million.
This pattern is not new. It is old and repetitive. And it is sickening.
From the Pacific islands, Rev. Male’ma Puloka shared how only 0.03 percent of the world’s greenhouse gases are produced by the islands in her region, but they are they ones directly experiencing the devastating effects of climate change. What more can be done by the churches to combat global warming and defend the integrity of God’s creation?
We also began looking at global economic inequality. The facts are these: the top 20 percent of the world’s people control 83 percent of the world’s wealth. The next 20 percent control 11 percent of global wealth. That leaves the bottom 60 percent of the world’s population with only 6 percent of the world’s economic wealth. What can the churches do in the face of such severe global injustice?
Beneath this some voiced the cry for hope. Facing such stark challenges of injustice requires a foundation of spirituality and prayer that can inspire our Christian witness.
Everything must change.
Injustices around the world and here at home are coming to light despite a long, willful blindness. Half a world away, the long-muted voices of the victims of American military policy were allowed to break through the wall of propaganda and infotainment used to keep them hushed. A recent New York Times report reveals one of the worst-kept (actually un-kept, but vastly underreported) secrets of our government: that we often do not know who we are killing with drones.
And at home, in Baltimore, the death of Freddie Gray in police custody has caused long-simmering tensions – born of institutionalized segregation, nearly inescapable poverty, and a scourge of police brutality – to erupt in an uprising of passionate resistance, with destruction punctuating otherwise peaceful marches. Media coverage has given far more attention to the “riots” than to the systemic violence that has kept so many African Americans, not only in Baltimore but throughout the country, living in poverty and insecurity.
Like most Asian nations, Korea experienced the influx of Western missionaries in the late 19th and 20th centuries. In Korea they are revered today by Christians. But in asking why the church grew here in ways unique on the Asia continent, it’s fair to say that the witness of faith which stood against oppression, and in solidarity with the poor and marginalized, accounted at least in part for this difference.
Today, however, the churches in Korea face the difficulties of being part of the society’s economic prosperity and success. The stories of congregations like Myungsong and Yoido are utterly remarkable and inspiring. Yet as a whole, Christianity in this society is no longer growing as before. Korean Christian friends tell me that it has “plateaued.” And a major worry, echoing that of the church in the U.S., is the growing disaffiliation of young people.
On Monday night as I read and watched the unfolding news coverage of riots, my Facebook newsfeed bombarding me with posts both from activists and from folks who hated the rioting but didn't care about Freddie Gray, I thought about saying a prayer for peace.
I started to pray, but God interrupted me, in the words of the prophet Jeremiah:
"They have treated the wound of my people carelessly,
saying 'Peace, peace,' when there is no peace.
They acted shamefully. They committed abomination.
Yet they were not ashamed."
Was I the “they?”
Who are God's people here?
I love Martin Luther King. I wrote my master’s thesis on his approach to nonviolence. King is the greatest prophet in the history of the United States. And white people should know him better.
Blitzer, like so many white people, doesn’t know Martin Luther King. He misses King’s point. If white people want to reference King, we need to stop using him to condemn black violence. We need to stop pitting a black man against black people. It’s patronizing. It’s demeaning. And it misses the point.