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.
Ultimately, Jesus shows us that our wounds do more than mark us — they connect us. Jesus knows that through the touching of his wounds, Thomas will be forever connected to him, doubts and all. Jesus knows that we must let our scars speak. In this beautiful, intimate encounter with Thomas, Jesus teaches us to let our wounds show and be touched so we too can know peace. Peace cannot come to us until we have the courage to proudly bare our scars and connect with one another through our wounds. Until then, we, like Thomas, will be left standing in our doubts and anxieties.
I will not pretend to fully understand the complex circumstances surrounding the death of Freddie Gray and the riots in Baltimore. But I have to wonder what would happen if we followed Jesus’ instructions to Thomas. What if instead of ignoring bystanders’ cries for Freddie Gray to receive medical treatment, the police had reached out their hands and held an inhaler for Freddie Gray? What if all the people of Baltimore had put their hands on Freddie Gray’s injured spine? What if the police force in Baltimore had reached out for the wounds of grief deeply gnawing within the rioting crowds? What if the crowds had placed their hands into the wounds of the injured police officers?
I walked through ash and glass as neighbors and community members swept up the remnants of our neighborhood. The night before, flames touched sky in all corners of our city as news and police helicopters hovered overhead. The city was Los Angeles. The year was 1992, and it was the third day after the police who beat Rodney King were acquitted by an overwhelmingly white jury in Simi Valley.
That was the day I was introduced to the words of Jeremiah 29:7: “But seek the peace of the city where I have sent you into exile, and pray to the Lord on its behalf, for in its peace you will find your peace.”
On Monday, Maryland Gov. Larry Hogan called in the National Guard and Baltimore Mayor Stephanie Rawlings-Blake declared a citywide curfew to quell violence that erupted in Monument City following the funeral of 25-year-old Freddie Gray. Gray died a week after sustaining a nearly severed spinal cord after being detained by police on April 12. The reason for the stop? Gray ran after making eye contact with police. An investigation is ongoing — while the people of Baltimore and beyond demand justice.
The images of fires rising over the Baltimore landscape were eerie, as it was only a few months ago that the nation sat glued to television sets watching the small town of Ferguson, Mo., erupt. And I fear we are becoming numb to it. We turn the TV on to watch our favorite reality show. We see chanting, running black people, and we think: again? Then we turn back to The Voice.
WASHINGTON — As the nine Supreme Court justices took up the vexing question of a constitutional right to same-sex marriage on Tuesday, the case came down to two competing visions of marriage: what it’s been, what it should be, and who gets to decide.
Outside the court, hundreds of demonstrators echoed both sides: Amateur evangelists and anti-gay zealots with signs proclaiming, “Man & Woman: United for Life, Open to Life,” and throngs of gay rights supporters chanting “Love Must Win!” to drown out the sidewalk preachers with their megaphones.
Yet ultimately, beyond both the arcane and real-life arguments over the state’s sanction of private relationships, the court must decide the very nature and purpose of marriage — or at least which nature will be reflected in civil law.
For being a television show based on absurdist humor and millennial first-world-problems, New Girl hit home earlier this month.
Winston, played by Lamorne Morris, is a roommate with a thousand changes in career, the latest and most lasting being that of a cop for the Los Angeles Police Department. The hilarity surrounding Winston has mostly been about his police training or his friend’s concern for his safety, when they tried to physically keep him from policing by stealing his cruiser keys. Then, with script writing help from Morris himself, New Girl took a momentarily serious turn.
When a pretty woman invites Winston on a date to the park for a rally to protest the police, who she describes arrested a 14-year-old because he “fit a description,” Winston declines, walking backward to hide his LAPD shirt.
He later says, “With everything that’s been going on, I just feel like she wouldn’t respect me.”
In that moment, Morris’ character finds himself caught between two conflicting worlds, what W.E.B. Du Bois called having a “double consciousness” — the brotherhood of a police force alongside white officers, keeping the peace and making neighborhoods safer; and the collective turmoil that comes with being a black man in a post-Ferguson America.
Many Americans must feel this conflicting pull and feel unable to voice it: citizens with friends or family who are officers and who are in solidarity with their black and brown neighbors; officers themselves who fear for their safety every moment they are on duty and battle with racial implicit bias because of harrowing experiences in their communities.
I myself feel this pull as a woman of color who grew up in North Philadelphia, where a mistrust of police was built into my framework of survival despite never once having a negative experience with Philly police. Solidarity with Eric Garner, John Crawford, and Dante Parker is a given. They are the kind of men I saw everyday growing up, men with questionable pasts and an unquestionable love for their families and communities — despite only the former being brought to light.
And I have met police officers working in neighborhoods where they and their partners are cornered and ambushed by street gangs; men and women with families, who are told they are hated by the black and brown children they rescue from crime scenes.
I turned to music as I wrote myself in circles, trying here to verbalize an emotion, a worried feeling that I’m not doing something right. I came across a radio interview with Community star and rapper Donald Glover in which he talks about what I believe Morris was battling with his New Girl script.
“Being young and black in America is schizophrenic. You kind of have to change who you are a little bit all the time for people to even respect you.”
Caryn Riswold wrote a moving article about Bruce Jenner’s interview on Friday with Dianne Sawyer. In the interview, Bruce states, “For all intents and purposes, I’m a woman. People look at me differently. They see you as this macho male, but my heart and my soul and everything I do in life – it is part of me. That female side of me. That’s who I am.”
Caryn’s article is titled “How Should People of Faith Respond to Bruce Jenner?” It is a compassionate response to Jenner and all people who identify as transgender. She states that all people are created in the image of God and so deserve our love and compassion. Sadly, many religious people disagree with Caryn, insisting that Jenner is confused, crazy, or just out for attention.
Caryn worries that Jenner will be mocked and ridiculed. She states that people of faith should not respond with ridicule, but rather with acceptance and compassion.
Pay attention to the one who isn’t laughing. The one who looks upset. The one who is desperately trying to escape the gaze and the mockery.
Pay attention to the ones on the margins. Whose image are they created in?
Not many people traveling in southern Africa consider Venda in the northern Limpopo Province a worthy touristic or project partnership visit. For years visitors to the South African Development Community have seen this more isolated, beautiful mountainous area of northern South Africa as a shortcut to Kruger National Park or to/from Pretoria and Johannesburg en route to the wonders of the 1,000-year-old Great Zimbabwe ruin or majestic Victoria Falls.
Perhaps a quick stop was worthy on the Musina-Beitbridge border to photograph the “great, green, greasy Limpopo River” made famous by Rudyard Kipling’s “How The Elephant Got His Trunk.” Not much else would interrupt the dash on the N1, similar to America’s own Route 1 from Canada to Florida.
Big mistake! As I found out when saying ill-advisedly to our travelling companions that “there really is nothing to see or stop for in the area … and we do have an important dinner appointment in Pretoria.” The twofold result was a serious late night ”domestic” with my more adventurous and intuitive wife, Karen, and secondly, a necessary, more open-minded review of the unexplored albeit minimalist pages on the Venda Region section of the Rough Guide and Lonely Planet guidebooks. Alas the travel guides seemed to have the same misperception as my 30-year-old wisdom.