Faith and Politics

‘Selma Sowed, But It Did Not Reap' — Anniversary Puts Spotlight on Deep Poverty

Photo courtesy of REUTERS / Tami Chappell / RNS

A woman carries an American flag in Selma, Ala, on March 7, 2015. Photo courtesy of REUTERS / Tami Chappell / RNS

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.”

Gay Marriage Gains Rapid Support with U.S. Public, Including Conservatives

Photo via REUTERS / Carol Tedesco / Florida Keys News Bureau / RNS

Aaron Huntsman and William Lee Jones are married. Photo via REUTERS / Carol Tedesco / Florida Keys News Bureau / RNS

As the Supreme Court readies to hear a group of cases that could make same-sex marriage legal from coast to coast, support for allowing gays and lesbians to marry is piling in from all directions.

On April 28, the court will hear arguments in four related cases that address whether state bans on gay and lesbian marriages are constitutional. The ruling is expected by late June.

But new opinion polls and friend-of-the-court briefs that were due March 6 show widespread acceptance of marriage as a right for all.

Climbing public support: The rate of growth for supporting same-sex marriage has risen so rapidly even the director of the national biennial General Social Survey is marveling at the speed of change.

Rutgers Muslim Students Fearful for Future in Wake of NYPD Surveillance

A man prays at the Islamic Cultural Center in Newark, included on a surveillance

A man prays at the Islamic Cultural Center in Newark, included on a surveillance list by the NYPD. Image via RNS/The Star-Ledger

There are Rutgers students and graduates whose futures are in jeopardy because they were placed under surveillance by the NYPD — operating outside of its jurisdiction — for no other reason than they practice Islam.

This troubling reality is at the heart of the lawsuit Hassan v. City of New York, which was argued before judges of the Third Circuit Appellate Court in Philadelphia in January. One of the Rutgers plaintiffs taking part in the complaint worries that she will not be able to pursue a career in international social work, since background checks will link her to a spying program that incorrectly claimed it would expose the “likely whereabouts of terrorists.”

Rutgers students had no connections to terrorist activities whatsoever. Their “wrongdoing” amounts to being members of the campus Muslim Student Associations in Newark and New Brunswick, which were infiltrated by undercover NYPD agents.

The injuries caused by the NYPD’s spying do not end with damaged career prospects. The emotional and psychological effects of surveillance can also be seen in the anxiety that the Rutgers plaintiffs express about discussing their religion or praying in public, since any behavior that identifies them as Muslim has been deemed grounds for suspicion.

Last year, Newark District Court Judge William J. Martini granted New York City’s motion to dismiss Hassan v. City of New York during the case’s initial hearing, and denied the plaintiffs legal standing on the grounds that they could not prove “injury in fact.” This dubious conclusion writes off spying as innocuous and harmless.

Faith-Based Aid Groups Face a Hurdle: The Faith that Drives Them

Photo courtesy of Rafael Suanes / Georgetown University / RNS

Ruth Messinger, president of American Jewish World Service. Photo courtesy of Rafael Suanes / Georgetown University / RNS

Leaders of Christian and Jewish international aid groups say their efforts are often met with twin suspicions: That the real purpose is to proselytize; and that a religious message is tied to material aid.

Not so, say Pastor Rick Warren, who has led Saddleback Church to donate millions of dollars and hours of labor in Africa, and Ruth Messinger, president of American Jewish World Service.

The two were keynote speakers at a discussion on “Proselytism and Development in Pluralistic Societies,” sponsored by the Berkley Center for Religion, Peace & World Affairs, at Georgetown University.

Both acknowledged at the March 4 event that their motives — “living like Jesus,” said Warren, and “pursuing justice,” said Messinger — are questioned.

Torturous Logic

As servants of a Lord who was tortured to death, we must commit to healing the wounds we have inflicted. 

Jim Wallis is president of Sojourners. His book, The (Un)Common Good: How the Gospel Brings Hope to a World Divided, the updated and revised paperback version of On God’s Side, is available now. Follow Jim on Twitter @JimWallis.

Remembering the Horror of Selma's ‘Bloody Sunday’ 50 Years Later

Photo via Library of Congress / RNS

Participants walk in the civil rights march from Selma to Montgomery, Alabama in 1965. Photo via Library of Congress / RNS

The images of that day in 1965 were quickly seared into the American consciousness: helmeted Alabama state troopers and mounted sheriff’s possemen beating peaceful civil rights marchers in Selma, Ala., as clouds of tear gas wafted around the Edmund Pettus Bridge.

On March 7, 1965 — a day that would become known as “Bloody Sunday” — 600 marchers heading east out of Selma topped the graceful, arched span over the Alabama River, only to see a phalanx of state and local lawmen blocking their way on U.S. Highway 80.

The police stopped the marchers, led by Hosea Williams of the Southern Christian Leadership Conference and John Lewis, chairman of the Student Nonviolent Coordinating Committee, and ordered them to disperse. Then they attacked. Lewis, one of 58 people injured, suffered a skull fracture. Amelia Boynton Robinson, then 53, was beaten unconscious and left for dead, her face doused with tear gas.

Photos of that terrible day were seen around the world. Historians credit the beatings, and the public outrage that followed, as a catalyst for the passage of the Voting Rights Act.

Breakaway Episcopalians Win Texas Church Property Fight

Photo via Paul Moseley / Star-Telegram / RNS

"The Call Of St. Andrew,” is at St. Andrew’s Episcopal Church in Fort Worth, TX. Photo via Paul Moseley / Star-Telegram / RNS

For the second time in as many months, a state court has sided with a group of breakaway Episcopalians, ruling that they can keep their property after leaving the national church in 2008 over sharp differences on homosexuality and the authority of Scripture.

Judge John P. Chupp of the 141st District Court in Tarrant County, Texas, ruled March 2 that more than 60 parishes in greater Fort Worth can retain their property and remain independent of the Episcopal Church.

“We are grateful for the ruling in our favor,”said Bishop Jack Iker, the former Episcopal bishop of Fort Worth who’s now affiliated with the Anglican Church in North America, which formed in 2009 as a rival to the Episcopal Church. “It’s clear that both church laws and Texas laws have been rightly applied to this dispute.”

While still a part of the Episcopal Church, Iker was a leader of the church’s small conservative wing that opposed the 2003 consecration of an openly gay bishop and blessings for same-sex unions. He’s also criticized the theology of Presiding Bishop Katharine Jefferts Schori as unorthodox, and he refers women seeking ordination to a neighboring diocese.

Pauli Murray’s Influence on Interfaith Cooperation

Mural of Pauli Murray. Image courtesy abbyladybug/flickr.com

Mural of Pauli Murray. Image courtesy abbyladybug/flickr.com

The life and legacy of Pauli Murray has been getting a lot of attention from the media lately. Articles on Salonand NPR have highlighted Murray’s trailblazing legal work around the intersections of race and gender in America. Murray’s scholarship and activism around ‘Jane Crow’ — the overlapping discrimination faced by women of color — arose from her own experience as an African-American woman in early 20th century and her arguments resonate with seemingly even greater force today.

Less talked about, but equally needed in our present time, is an examination of her work as a priest and a theologian — and, critically, how her understanding of religious and nonreligious concepts provided the means, methods, and motivation for her own activism.

Indeed, in a life filled with accomplishments, it was perhaps her final achievement that she prized most personally. In 1973, Murray became the first female African-American Episcopal priest.

A lifelong Episcopalian, Murray’s faith had always fueled her work for racial and gender equality. A small example from her experience at the famous 1963 March on Washington exemplifies this commitment. In typical Murray fashion, she attended with two groups that she felt represented her commitment to civil rights. Marching first with the local American Civil Liberties Union chapter, she then veered off and found the delegation from St. Mark’s-in-the-Bowery parish, her home church in New York, to watch the “oncoming multitudes” peacefully demand racial equality in an unequal country.

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