Lent is our season of honesty. It is a time when we may break out of our illusions to face the reality of our life in preparation for Easter, a radical new beginning.
When, through this illusion-breaking homework, we connect with reality, we see that in our society the fabric of human community is almost totally broken. One glaring evidence of such brokenness is the current unrelieved tension between police and citizens in Ferguson, Missouri.
That tension is rooted in very old racism. It also reflects the deep and growing gap between “the ownership class” that employs the police and those who have no serious access to ownership who become victims of legalized violence.
This is one frontal manifestation of “the covenant that they broke,” as referred to in the Jeremiah text for this week: a refusal of neighborly solidarity that leads, with seeming certitude, to disastrous social consequences.
Of course the issue is not limited to Ferguson but is massively systemic in U.S. society. The brokenness consists not so much in the actual street violence perpetrated in that unequal contest. The brokenness is that such brutalizing force is accepted as conventional, necessary, and routine. It is a policy and a practice of violence acted out as “ordinary” that indicates a complete failure of neighborly imagination.
Lent is a time for honesty that may disrupt the illusion of well-being that is fostered by the advocates of indulgent privilege and strident exceptionalism that disregards the facts on the ground. Against such ideological self-sufficiency, the prophetic tradition speaks of the brokenness of the covenant that makes healthy life possible.
As long as there is denial and illusion, nothing genuinely new can happen. But when reality is faced — in this case the reality of a failed covenant between legal power and vulnerable citizens — new possibility becomes imaginable.
With the 50th anniversary of Bloody Sunday this weekend, America was reminded how this small city helped bring sweeping change to the nation.
But while Selma might have transformed America, in many ways time has stood still in this community of 20,000 that was at the center of the push that culminated with the Voting Rights Act of 1965.
Dallas County, of which Selma is the county seat, was the poorest county in Alabama last year. Selma has an unemployment rate of 10.2 percent; the national rate is 5.5 percent.
More than 40 percent of families and 67 percent of children in the county live below the poverty line. The violent crime rate is five times the state average.
The Birmingham News called the region, known as the Black Belt because of its rich soil, “Alabama’s Third World.”
It’s hard to be optimistic about changing the world when our news cycle is dominated by terrorism, violence, and disease. When world events shock us, sometimes our best hopes cave in to our worst fears. Even the most radical activist may be tempted to give up.
But there is a different narrative that summons those of us who dare to care. It begins when we confront the things that have kept millions from breaking free from poverty and injustice. It ends when we find the courage to change how we change the world.
In the Democratic Republic of Congo, which consistently ranks among the poorest countries in the world and the most dangerous for women, a group of peacemakers are changing the narrative. Last year I met a Congolese woman who told me how her husband was killed in crossfire between warring militias, how she was violently assaulted by the soldiers who were supposed to protect her, and how she fled her village with her eight children under the cover of night. In the wake of her suffering, she joined a group of women to save small amounts of their own money each week. From her savings, she launched a soap-making business. Over time, she employed others and taught her sisters how to do the same. She helps others to forgive their perpetrators and, together, they are determined to stop the violence against women in a land known as the rape capital of the world.
Today thousands of peacemakers like her are changing Congo, and their numbers continue to swell. They are “waging peace” to save Congo one village at a time.
“An individual who breaks a law that conscience tells him is unjust, and who willingly accepts the penalty of imprisonment in order to arouse the conscience of the community over its injustice, is in reality expressing the highest respect for the law” —Martin Luther King, Jr.
Last year on a crisp afternoon in March, I was one of nine people arrested by the NYPD and taken away to the local precinct for processing. My crime? Attempting to plant detoxifying sunflowers on public brownfield land on the South Bronx waterfront in New York City.
Earlier in the day, more than 100 residents, faith leaders, organizations, friends, and allies came together to protest the proposed relocation of the online grocer FreshDirect to a residential neighborhood in the South Bronx. After a jubilant and joyous interfaith reflection and prayer vigil outside the entrance to the waterfront location, security guards refused to let us cross the gate, so we sat in front of it in protest — a peaceful and non violent act of civil disobedience.
Our coalition, South Bronx Unite, works to improve and protect the social, environmental, and economic future of the South Bronx in New York City, located in the poorest congressional district in the country. For three years we have been fighting to stop FreshDirect from receiving more than $100 million in subsidies and incentives to build a diesel trucking distribution center on public land along the Bronx Kill Waterfront.
I was listening to public radio in Boston recently when a public health expert half-jokingly noted that to find the hotspots of anti-vaccination fervor you could follow these steps:
1. Look at a map of where the Whole Foods are located.
2. Place a pin down where there is a Whole Foods.
3. Draw a 10-mile radius around the pin.
The point being — and this expert was only kidding a bit — that anti-vaccination is largely found among white, highly educated, wealthy advocates.
To me, what’s more obvious about this is when we are white, highly educated, and wealthy — like many of our mainline Protestant congregations — then the feelings of being in control and being free are so important that we are willing to risk the health and lives of others for the sake of being some sort of adjective like “natural” or “free.” Vaccines, designed to protect, become oddly reversed as a possible threat to freedom and “natural living.”
In reality, it is only our privilege that allows us to consider not vaccinating. The same sin that has deeply troubled our sexuality is also at the root of this crisis — the deep-seated belief that the highest good will be that we are free to do whatever we want to our bodies. This continuing belief in total freedom not only fails to take seriously human failings but continues to create crises wherever it goes.
When we view this world as a place where we can make decisions about our lives without regard to the impact to our neighbors, we have failed to heed Jesus’ own words that the greatest commandment is to love God and to love our neighbors as ourselves. We have failed to hear from the apostle Paul that our bodies are now God’s temples, and that they are now for the sake of the world.
In a powerful sermon that signaled his desire to push ahead with historic reforms, Pope Francis on Sunday said the Roman Catholic Church must be open and welcoming, whatever the costs.
He also warned the hierarchy not to be “a closed caste” but to lead in reaching out to all who are rejected by society and the church.
“There are two ways of thinking and of having faith: we can fear to lose the saved and we can want to save the lost,” Francis told hundreds of cardinals and bishops arrayed before him in St. Peter’s Basilica at a Mass centered on the story of Jesus healing a leper rather than rejecting him.
“Even today it can happen that we stand at the crossroads of these two ways of thinking,” the pope said as he outlined the current debate in the church between those seen as doctrinal legalists and those, like Francis, who want a more pastoral approach.
“Jesus responds immediately to the leper’s plea, without waiting to study the situation and all its possible consequences,” Francis declared. “For Jesus, what matters above all is reaching out to save those far off, healing the wounds of the sick, restoring everyone to God’s family. And this is scandalous to some people!”
On Feb. 8, civil rights attorneys sued the city of Ferguson, Mo ., over the practice of jailing people for failure to pay fines for traffic tickets and other minor, non-criminal offenses.
And to this I say: It’s about time.
Growing up with an attorney father — a “yellow dog Democrat” one at that — who often took on poor clients in return for yard work and other non-cash payments, I heard early and often about the unfair — and illegal — practice of debtors’ prison. A poor person could not be jailed for failure to pay a fine, my father told me. I trusted his words were true.
So imagine my surprise when at the age of 18, I was arrested for unpaid traffic fines.
At that time I was a stay-at-home mom, trapped in a too-early marriage I would one day leave. My son was probably 6 months old. When the knock came at my door and I saw a police officer standing outside, I didn’t hesitate to answer.
The officer confirmed my identity and told me I was under arrest for failure to pay traffic tickets I had received for driving an unregistered vehicle.
I know that I should have paid the registration. Once ticketed, I know I should have worked out a payment plan. I know I should have taken responsibility for my illegal actions.
But I was young, inexperienced with the system, and very, very poor. Too poor to keep up with even the most modest of payment plans.
I just returned from Davos, Switzerland, where the annual meeting of the World Economic Forum is held each year. Leaders from business, government, and civil society all gather here to engage each other, make connections, and, hopefully, make progress on the mission statement of the WEF: “Committed to Improving the State of the World.”
I reflected on that mission statement last year in my remarks to all the attendees at the event’s closing session. I said the deeper meaning of leadership is sacrifice and not just skills — and that the most included people on the planet who were sitting in that famous Congress Hall will be morally evaluated by their relationship to the most excluded, who, of course, are never in that grand auditorium. Many individual leaders in attendance wanted to discuss that challenge further, and those conversations continued this year.
One session this year that drew many people off site was called “Struggle for Survival” — an intense simulation of how 3 billion people in our world actually live each day. Half of the global population exists on less than $2 per day. Run by the Crossroads Foundation, Struggle for Survival was a much more emotional experience than the rest of the sessions at Davos.
My wife, Joy, and I participated in this simulation, and the people running it told us that several CEOs seemed quite affected by the very powerful dramatization of real-world injustice and poverty. It took people out of their heads into stunning revelations of how the excluded really live, prompting feelings of guilt, pain, anger, empathy, and compassion — and then a call to commitment.
Five years ago, the Supreme Court ruled in Citizens United v. Federal Election Commission that corporations are welcome to the same free speech rights that are allotted to individuals and can therefore spend freely on direct political advocacy.
To those unfamiliar with the topic, Citizens United essentially opened the flood gates for dark money to flow into the Washington electoral circuit. Within the five years since this decision the amount of money spent on political campaigns has steadily increased each election cycle. The most recent midterm elections cost $3.7 billion dollars.
Why should this matter to Christians?
1. Divine dignity is silenced.
The Center for Responsive Politics reported that only “666,773 individuals donated more than $200 to campaigns in the 2014 election cycle." What does this mean? Only 0.2 percent of the population funded the elections. Only the wealthiest Americans, through Super PAC funding and private corporation contributions have influence over the electoral state. The voice of the average American is almost completely silenced because they do not have financial influence. This becomes an issue of morality when we see each citizen as an individual with divine dignity. When the voice of the individual is silenced, the voice of the Divine is also silenced because only the economically elite are heard.