Millions of Americans worship the gun. Guns are used in a state of sobriety and drunkenness, by the young and old, the rich and poor — regardless of race, age, gender, or demographic. Guns are sold, traded, gifted, stolen, and smuggled — but rarely destroyed. They are kept, reused, and invested in. Many increase in value over time.
They are adored and idolized for being able to wipe away someone’s existence in a matter of seconds — which is exactly what happens. No matter what the conflict, its existence is lurking in the background — close, handy, and accessible. A source of indisputable power.
This is why many Americans — and Christians — trust more in the gun than they do in Christianity. Jesus didn’t use weapons to kill others or as a method of getting his way. Instead, Christ’s nonviolent humble love for humanity caused him to get crucified on a cross. Very un-American.
George Zimmerman, acquitted in the shooting death of Trayvon Martin on Feb. 26, 2012, now claims he will auction the gun that took Trayvon Martin’s life.
Former neighborhood watch volunteer Zimmerman listed the weapon at gunbroker.com, promoting the sale as "your opportunity to own a piece of American history."
The stories of young black men being killed by white police are sparking a national conversation. However, public responses to these painful stories reveal an alarming racial divide. From an unarmed teenager killed in Ferguson, Mo.; to a 12 year-old boy shot dead in Cleveland; to a white police officer on video choking a black man to death in New York City; and a startling series of similar stories from across the country and over many decades — our reactions show great differences in white and black perspectives.
Many white Americans tend to see this problem as unfortunate incidents based on individual circumstances. Black Americans see a system in which their black lives matter less than white lives. That is a fundamental difference of experience between white and black Americans, between black and white parents, even between white and black Christians. The question is: Are we white people going to listen or not?
White Americans talk about how hard and dangerous police work is — that most cops are good and are to be trusted. Black Americans agree that police work is dangerously hard, but also have experienced systemic police abuse of their families. All black people, especially black men, have their own stories. Since there are so many stories, are these really just isolated incidents? We literally have two criminal justice systems in America — one for whites and one for blacks.
Are there police uses of force that are understandable and justifiable? Of course there are. If our society wasn’t steeped in a gun culture, many of these shootings could be avoided. But has excessive, unnecessary, lethal force been used over and over again, all across the country, with white police killing unarmed black civilians? Yes it has, and the evidence is overwhelming. But will we white people listen to it?
The problem is the systemic injustice inherent in Stand Your Ground laws: just feeling like you are being threatened can justify your response in “self-defense.” Under Florida self-defense laws now, someone can use even lethal force if they “reasonably believe” it is necessary to defend their lives or avoid great harm. How does a jury decide what a “reasonable person” would do under all the circumstances? Even if Dunn really believed there was a gun in the black teenagers’ car and there wasn’t one, he could still be justified in shooting into the car according to Stand Your Ground. The New York Times quoted Mary Anne Franks, an associate law professor at the University of Miami saying, “This trial is indicative of how much of a problem Stand Your Ground laws really do create … By the time you have an incident like this and ask a jury to look at the facts, it’s difficult to re-create the situation and determine the reasonableness of a defendant’s fear.” And unfortunately, the law creates an opportunity for racial factors — whether they’re conscious or not — to trump facts when even one juror who is sympathetic to a defendant’s “reasonable” fear can prevent prosecution.
Jesus, please be with Marissa Alexander today.
You know Marissa, the 32-year-old mother who fired a warning shot in the air to ward off her then-husband who was threatening to abuse her. You know that she tried to claim stand your ground and was denied by State Attorney Angela Corey who said Alexander fired her shot out of anger, not fear. You know that Corey’s office prosecuted George Zimmerman and did not block Zimmerman’s lawyers from embedding the language of the stand your ground statute in his jury’s instructions. You know that Zimmerman was declared not guilty based on that language, while Alexander was sentenced to 20 years in prison because of 10- to-20-year mandatory minimum sentencing requirements in Florida.
This year marks the 150th anniversary of both the issuing of Emancipation Proclamation and the battle of Gettysburg. This month marks the 50th anniversary of the historic March on Washington and Dr. Martin Luther King, Jr.’s “I Have a Dream” speech. All three moments marked major turning points in the fundamental American struggle to actualize the divine dream of life, liberty, and equality for all. That dream has been especially powerful through the struggle for African-American freedom.
From a biblical perspective, American slavery and Jim Crow segregation not only subjugated the body. For about 300 years, from Virginia’s first race-based slave laws in the 1660s to the passage of the Voting Rights Act in 1965, the legal binding of black hands, feet, and mouths also bound spirits and souls. Both slavery and Jim Crow laws denied the dignity of human beings made in the image of God and forbade them from obeying God’s command to exercise Genesis 1:28 “dominion” — in today’s terms, human agency.
So, the Emancipation Proclamation and passage of the 13th, 14th, and 15th Amendments were cause for jubilee worship in black churches and among other abolitionists. Likewise when the Civil Rights Act passed in 1964 and the Voting Rights Act passed in 1965, churches across the nation erupted again in worshipful jubilee.
Now, nearly 50 years after the second American jubilee, African Americans are being stripped of dignity and constitutionally protected freedoms like we have not seen since Jim Crow.
Several years ago, Michael Emerson and Christian Smith criticized the quick-fix approach to racism found in the evangelical race reconciliation movement. They noted that evangelicals tended to address systemic racism through promoting interracial interactions at one-time events such as Promise Keepers rallies. Ironically, this approach tended to increase rather than decrease racism because it gave white evangelicals just enough exposure to people of color to think they now understood race without enough systemic interaction to expose them to the endemic nature of racism. They suggested instead that the preferred response was to engage in political and legal advocacy in order to change the institutional nature of racism. However, what they failed to address in that book is that political and legal approaches to race often suffer from the same quick-fix approach.
Today, we see the same quick-fix dynamics in the outcome of the George Zimmerman trial. Some are focusing again on developing interracial interpersonal relationships, while other evangelical groups have focused on legal advocacy. But in our rush to promote a “solution,” we may end up creating more harm than good. I believe evangelicals have the possibility of addressing racial injustice in a more creative way that could get more closely to the roots of the problem if we took the time to think creatively.
I was born in 1969 and thus am in the first generation of African-Americans to grow up with laws and policies that say to the rest of America that I am equal. I saw housing opportunities open up for me as my parents “broke the block” and became the first African-Americans to move onto an all-white block in the East Mt. Airy section of Philadelphia in 1970. I saw educational opportunities open up such that I was able to attend a nearly all-white private, college-prep high school in the suburbs. This was the fruit of the Civil Rights movement in my life growing up in the 1970s and 80s.
Soon hundreds of thousands will gather on the National Mall to commemorate the 50th anniversary of the March on Washington for Jobs and Freedom where the Rev. Dr. Martin Luther King gave his iconic “I Have a Dream” speech. That speech lived on for me in classrooms and in speech competitions and was etched on my heart so that I would carry that dream into the future.
The recent decisions by the U.S. Supreme Court to gut the enforcement section of the 1965 Voting Rights Act and the decision of the jury in the George Zimmerman trial have left me wondering about the dream, worried that it is under attack and worries that professed Christians are among those helping lead those attacks.
Jim Wallis sat down after the George Zimmerman verdict earlier this month to give his thoughts on race, faith, and truth.
"We live in our different worlds. That's not what we're supposed to do as the body of Christ."
Death threats were the last type of phone calls George A. Zimmermann thought he’d get after serving for 55 years as his Pennsylvania community’s preacher.
And he never thought he’d be mistaken for the man headlining news these days: George Zimmerman, the Sanford, Fla., neighborhood watch volunteer acquitted in the fatal shooting of unarmed teen Trayvon Martin in February 2012.
Zimmermann, 78, retired to Deland, Fla., 16 years ago from his post at Georgetown United Methodist Church in Paradise, Pa. He said his time in Florida had been relatively peaceful and uneventful — until the phone calls began trickling in.
During a layover in the Phoenix airport on Friday, I caught the tail end of President Barack Obama’s remarks about the Trayvon Martin case. Struck by Obama’s words, I said to no one in particular, “It’s about time he said something about this.” The man next to me looked in my direction as I walked to get a snack, and I considered for a second going back and asking his impression of the president’s remarks. I kept walking toward the green licorice, but fate had other plans.
Who ended up being in seat 18B next to me? Yep. We smiled as we made eye contact, a mutual recognition that we had an overdue conversation coming and the time to have it.
For a living, I teach and facilitate dialogue. I train others how to — and why to — have challenging conversations that transform relationships and design community change. I have facilitated more than 10,000 hours of dialogue in the past 15 years.
I was feeling confident and curious. We got right into it.
“Well, looks like we are supposed to talk about it,” I said as he laughed. “What did you think of the president’s remarks?”
“I think I thought differently than you did,” John said
Oddly, I wasn't there the night George Zimmerman shot Trayvon Martin. I wasn't in the jury box either. Some commentators, like Ezra Klein and Ta-Nahesi Coates, are saying the not guilty verdict was appropriate according to Florida's "stand your ground" law. (Note that they are not saying that the Florida law is appropriate; Klein uses the word outrageous).
If this verdict was appropriate, though, what about verdicts in cases that were similar except for the color of the defendant? What happened to the "stand your ground" law when the jury reached its verdict against Marissa Alexander — an African American woman from Jacksonville, Fla.?
And anyway, why should fear of attack justify shooting to kill? It didn't in the case of John White — an African American man from Long Island, N.Y. — who shot a (white) teenager in 2006 (accidentally, he says, when the boy was trying to grab his gun).
John White, it appears, had good reason to fear the boys who showed up on his doorstep that night. That's probably why the governor commuted his sentence after he had served five months. And White no doubt should have served some time, according to New York law — his gun was unregistered, and if he hadn't been holding it when he went to the door, a scuffle probably wouldn't have escalated into manslaughter.
But, some say, the only thing that stops a bad guy with a gun is a good guy with a gun. Is this true?
Carolyn Winfrey Gillette, a pastor who is a foster mother to a four year-old African American boy, wrote this hymn after George Zimmerman was found not guilty for his shooting of Trayvon Martin. She had read Jim Wallis’ “Lament from a White Father” and heard the Rev. Otis Moss of Chicago's Trinity United Church of Christ interviewed for the NPR report, “For The Boys Who See Themselves In Trayvon Martin.”
We Pray for Youth We Dearly Love
O WALY WALY LM (“Though I May Speak”)
Solo (optional young voice):
“If I should die before I wake,
I pray thee, Lord, my soul to take....
And if I die on violent streets,
I pray thee, Lord, my soul to keep."
(Continued at the jump)
I first learned about President Obama’s comments about racism and the Trayvon Martin case last week when a Facebook friend posted a link with this comment:
“Full text of the American President’s divisive and racist remarks today. He moves smoothly into his new role as race-baiter in chief.”
Let me try an analogy.
Imagine that Joe Lieberman had been elected our first Jewish president. And that in a moment of crisis, he felt compelled to explain that some reaction to even the hint of anti-Semitism is partly explained by the Jewish cultural memory of the Holocaust. And he included personal anecdotes about growing up Jewish in America.
Would he be accused of being divisive and guilty of whatever the Jewish equivalent of “race-baiting” might be?
Sen. John McCain is requesting review of the recently publicized “stand your ground” law in the state of Arizona. Following an outpouring amount of controversy over the acquittal of George Zimmerman in the Trayvon Martin case, McCain is requesting action from Arizona state officials by asking them to reconsider the rules and regulations of the law. The Huffington Post reports:
Sen. John McCain (R-Ariz.) said on Sunday that while he does not question the decision of the jury in the Trayvon Martin case, he does think all states, including his own, should review their "stand your ground" laws.
Read more here.
Florida’s “stand your ground” law — a source of collective ire at present — is an iteration of the Good Samaritan Laws that exist in this country: laws that offer protection from lawsuits for those who help or protect their neighbors. If you dig a hole to save a child’s life, that child’s family can’t sue you for damage to their lawn. Sounds like a good thing, right? Sounds like the spirit of these laws comes directly from the Bible.
Neighborhood Watch programs are born from the same spirit: they empower those who want to protect their neighbor with the authority to do so. George Zimmerman was allowed to have a gun so that he could be a Good Samaritan.
The problem with Neighborhood Watch programs and stand your ground laws is that, in their rush to be the Samaritan in the story, they never ask the question the lawyer asks in Luke 10: “Who is my neighbor?”
As we inched our way forward, the four lanes of the highway converged into one lane as we made our way around a terrible accident. We joined the long line of cars that passed the scene of the accident one by one, and we slowed — as did the others — to see what we could of the crash. But the moment we moved past the accident, the highway opened up to us, inviting us to freely and quickly accelerate.
And I began to think that tragedies like these cause us to slow down, and even come to a stop. They cause us to open our eyes for a moment and see that our actions have consequences. But on the other side of these tragedies, we tend to somehow find the freedom to move on, and to move on with strength. The only question is whether or not we will take what we see to heart, and resolve to be better drivers on the other side.
My father is white, and has lived a different story. My son was the same age as Trayvon Martin when Martin was killed in Florida in 2012. My white teenage son lives a different story. But when I got on a flight early on Sunday morning following the verdict, I was seated next to an African-American woman with six children. The weight of the verdict was on her face, and she showed me a photo of her three sons, all wearing hoodies, for whom Martin’s death and the subsequent verdict hit very close to home. This is their story.
Death is horrible enough. But systematic injustice — one that allows white boys to assume success, yet leads black boys to cower from the very institutions created to protect our own wellbeing — is a travesty. Listen to the stories from Saturday and Sunday nights, of 12-year-old black boys who asked to sleep in bed with their parents because they were afraid. If black youth in America can’t rely on the police, the law, or their own neighborhood for protection — where can they go?
The recent “not guilty” verdict out of Sanford, FL, reflects the principle of the American legal system that if there is reasonable doubt, courts will err on the side of innocence. I dispute neither the principle nor the decision by the jury. But that doesn't leave me satisfied about the outcome.
Jesus said that true justice exceeds that of “the scribes and Pharisees” — and the same could be said of the prosecution and defense. Legal justice seeks only to assign guilt or innocence. Holistic justice works for the life, liberty, and well-being of all. And it especially works for reconciliation between the two Americas that can be identified by their reaction to the case.