In matters of racism and sexism, even the revolutionaries come with their own biases. The narrative of Jesus and the Canaanite woman shows us the importance of intersectionality, and careful attention that must be paid to highly marginalized people. Jesus wore the glasses of justice, but found that even he came to a situation where he needed a stronger prescription.
When I bought eyeglasses for the first time, I suddenly and dramatically discovered the clarity I had been missing. But I also had to be careful walking down stairs, as I had a hard time judging depth. I got headaches from the intensity of my newfound vision. I had to adjust to a new way of seeing.
Recently, I invited Albert Rizzi to co-preach a sermon with me. He had unexpectedly lost his sight in 2006 at the age of 41. In 2009, he launched a non-profit company advocating that all blind persons be entitled to acceptance and freedom from discrimination. He works to develop accessible computer accounting software to help reduce the national 60 percent unemployment rate among the blind.
Rizzi’s blindness became a national news story in 2013 when he and his guide dog, Doxy (short for doxology), were ejected from an airplane because he could not get Doxy to crawl under the seat for takeoff. They had been on the tarmac for nearly two hours, and the dog had become restless. In protest of Albert and Doxy’s eviction, the 45 other passengers joined Rizzi and Doxy in departing the plane and the flight was cancelled.
Jesus said, “Let the little children come to me, and do not stop them; for it is to such as these that the kingdom of heaven belongs.”
Pope Francis paraded through Washington D.C., on Sept. 23, and took Jesus’ words literally.
After Francis’ security detachment turned away a young girl who had gotten over the barricade fence to greet him, he quickly called her over for a blessing.
As evangelical preachers in the American South, we’re excited to welcome our brother, Pope Francis, to the U.S.
We want to be explicit in our evangelical welcome because so many who claim to be evangelical are criticizing the pope for being political and not preaching orthodox theology.
It is after the resurrection that Jesus’ mission to the Gentile community begins in earnest, but here in this passage Jesus is challenged on this assumption of being sent to the Jews first and foremost. And after he is challenged, he answers in a positive manner. He affirms the Syrophoenician woman and heals her daughter. Her faith got her what she wanted.
But it would not have happened had she not interrupted him in his attempt to find a quiet moment. It would not have occurred without her persistence. She probably knew “her place” since she was a first century woman in a culture where women had little to no voice or power. But she did not stay there. She acknowledged “her place,” but she asked for mercy and had the faith that her request could/would be granted.
And her faith paid off. Her daughter was healed.
So what about these women who took to the stage for #BlackLivesMatter?
Even on a local scale, problems like poverty and hunger can overwhelm our imaginations. My own city of Lancaster, Pa., is like countless others. Pockets of true poverty cluster in the old city and dot the countryside. Affluent developments surround the city, while hip new housing is popping up in the center of the city. An impressive urban revitalization campaign has transformed the city’s image, making downtown an attractive place to eat, shop, and play.
Recently, however, a study by Franklin and Marshall College has shown that Lancaster’s resurgence has not helped its poorest residents. Just the opposite has occurred. Between 2000 and 2013, per capita income has grown by 20 percent in the city’s center while it has declined in every other section. What looks like progress from the outside contradicts the harsh reality that thousands experience.
It’s a typical scenario, in which outcomes such as life expectancy and high school completion rates vary dramatically, even in adjacent zip codes and school districts. Faced with such stubborn realities, many individuals feel at a loss concerning how to make a difference.
Christians do a disservice to the gospel message by removing the cultural context from Jesus’s ministry and watering down his message to one of religious platitudes. We like to generalize the words of Jesus and transform his life into a one-size-fits-all model that can apply to all of humanity.
Throughout the New Testament Jesus was more complex than we give him credit for.
He intentionally, purposefully, and passionately addressed very specific causes. He radically addressed the diverse and complicated conflicts of the time and shattered the status quo.
Jesus wasn’t just preaching a universal salvation message for the world, but he was also addressing specific political, social, and racial issues. He was helping those who were being abused, violated, and oppressed.
An independent report commissioned by the American Psychological Association (APA) has found that the association secretly colluded with the Department of Defense and the CIA to weaken the APA’s ethical guidelines and allow psychologists to take part in government torture programs under the Bush administration post-9/11.
"Would you give an addict a clean needle, so they could stay alive until they found freedom from their addiction? Would you give a prostituted woman condoms, so she could protect herself until she found freedom from prostitution?"
Clearly, the famous evangelical leader I was speaking with in Cambodia didn't think we should be helping people in this way. He was adamant that Jesus would never give out condoms or clean needles. He insisted that the little clinic we were running in a Phnom Penh brothel was a waste of time and inconsistent with the gospel.
I'm afraid Christians too often have overemphasized Jesus’ commandment, "Go and sin no more!" at the expense of his earlier phrase, "...Neither do I condemn you." Could it be that Jesus' admonition to "sin no more" is a jab directed instead at the religious leaders? That Jesus is telling them if they don't quit their sinning, the sin police will have them killed? And Jesus might not be there next time to save them?
During a broad conversation on how to overcome poverty at Georgetown University last week, President Barack Obama made a few comments about how Fox News talks about poor people. Here’s what he said:
“ … over the last 40 years, sadly, I think there’s been an effort to either make folks mad at folks at the top, or to be mad at folks at the bottom. And I think the effort to suggest that the poor are sponges, leeches, don’t want to work, are lazy, are undeserving, got traction. … I have to say that if you watch Fox News on a regular basis, it is a constant menu — they will find folks who make me mad … They’re like, I don’t want to work, I just want a free Obama phone — or whatever. And that becomes an entire narrative … very rarely do you hear an interview of a waitress — which is much more typical — who’s raising a couple of kids and is doing everything right but still can’t pay the bills.
Jesus not only knew how to pray; he knew what it was like to be arrested. When he had finished his table prayer, Jesus and his disciples went out across the Kidron valley to a garden. Judas knew about that garden because he and the other disciples often met there with Jesus. This time, Judas didn’t come to pray, but brought a detachment of soldiers and religious police. They arrested Jesus, bound him and took him away to be tried.
Jesus escaped prison only because he was executed by the state the next day. This crucified, risen, and wounded Jesus has returned to the heart of God. He continues to pray for us. Why wouldn’t Jesus be praying also for those who are in prison? Why wouldn’t we?
I had the sense, as a child, that God’s goodness and mercy would only follow me all of the days of my life if I was “good” and Christian. And I had the sense that good and Christian was a narrow way.
This meant two things. First, only “good” people, loving and kind people, people who had not erred or strayed or made mistakes or broken the law or never “back-slid” were the sheep worthy of grace and mercy. Second, only Christian people were in the fold. Not Jews, Muslims, Buddhists, Sikhs — no, the steadfastly loving God had only space for those of us who accepted Jesus and our Lord and Savior AND who had lived sinless lives.
My child-like sense of “good” shifted when I was a teen serving as an elder in the Seventh Presbyterian Church in Chicago. Being up close and personal with my pastor, the late Rev. Oliver Brown, III and the adults around the table were first- hand lessons of the wide-open space of God’s love in Jesus Christ.
These good people — ordained people — were flawed and funny. They fussed and fought. They forgave each other, as God forgave them. My idea of good stretched and breathed and exhaled judgment and inhaled, experientially, that only God is good, that God in Jesus Christ shows this goodness in a particular way, and that all of God’s people are flawed and loved.
As a young adult before seminary, living life in the world, working, loving, breaking up, making up, having growing pains about identity and purpose and vocation, my spiritual muscles strengthened around the concept of the good shepherd who would love me enough to come and get me if I wandered.
Jesus is the ideal shepherd, the model shepherd, the best kind of shepherd; the one who makes the promises of God available to all of God’s people by laying down his life for the sheep.
I had not yet made the leap but most certainly have now to John 10:16.
I have other sheep that do not belong to this fold. I must bring them also, and they will listen to my voice. So there will be one flock, one shepherd.
This loving Shepherd has a huge and diverse flock.
Monica Lewinsky and Jesus Christ had a similar experience — they both occupied the place of shame.
In 1998, Monica became a lightning rod for shame in American culture. In her recent TED talk, The Price of Shame, she talks about her experience of public shame. With refreshing humor, she takes responsibility for the “wrong turns” she has taken.
The Lewinsky scandal happened on the cusp of the Internet boom. It was one of the first Internet scandals to go viral. Monica reflects that, “What that meant for me personally, was that overnight I went from being a completely private figure, to a publicly humiliated one worldwide.”
But Monica’s point is not that she’s a victim of shame. Rather, she is using her experience to warn us about our cultural inclination to put others in the place of shame. She hopes that sharing her experience “can lead to a cultural change that results in less suffering for others.”
And there has been a lot of suffering. The Internet has become a public hub of shaming. Monica states that, “A market place has emerged where public humiliation is a commodity and shame is an industry.”
Shame is big business on the Internet. Promoting scandals is the easiest method to get clicks. Monica explains the dangers of this economic system in a radically prophetic way:
"The more shame, the more clicks, the more clicks, the more advertising dollars. We are in a dangerous cycle. The more we click on this kind of gossip, the more numb we get to the human lives behind it. And the more numb we get, the more we click. All the while, someone is making money off of the back of someone else’s suffering. With every click we make a choice. The more we saturate our culture with public shaming, the more accepted it is, the more we will see behaviors…that have humiliation at their core. This behavior is a symptom of the culture we have created."
A culture of shame is more than making money on the Internet. It’s also about developing a sense of moral superiority over and against another person. Gossip sites are addictive because they allow us to feel good about ourselves at the expense of another. Notice that we feel the need to gossip and scapegoat others because we don’t feel good about ourselves. And so we unite with others against another person. Gossip boils down to this thought that runs through our heads: How could they do such a stupid thing! At least I’m not as bad as them!
This is Holy Week, the most sacred time of year for Christians. It is the time they mark the betrayal, trial, and crucifixion of Jesus, and a week that culminates in Easter Sunday, the day Christians believe Jesus rose from the dead. So what do colored eggs have to do with anything? Let us Egg-‘Splain …
Q: Is Holy Week really a whole week? I only know about Good Friday and Easter Sunday.
A: Holy Week is the entire week between Palm Sunday and Easter Sunday. Not a whole lot happens on Monday and Tuesday, but some Christians mark the crucifixion on Wednesday, and some celebrate Maundy Thursday, the day of the Last Supper, Jesus’ final Passover meal with his disciples. It is sometimes celebrated with a foot-washing ceremony, a tradition beloved by Pope Francis, and a “Pascha” or “Paschal” meal, derived from the Jewish Passover Jesus would have known. Then comes Good Friday, Holy Saturday, and Easter Sunday. Fun fact: Not all American Christians greet each other with “Happy Easter.” To many evangelicals, the day is “Resurrection Sunday,” in part because they believe the word “Easter” has pagan roots.
Q: What is so “good” about Good Friday, the day Jesus was horribly tortured to death?
In 1 Corinthians 1:18-31 Paul says that “the message about the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God.”
I can think of many times when I’ve felt foolish. Like forgetting someone’s name, or worse, calling them by the wrong name. Or when I read The Life of Pi and thought it was based on a true story because of the voice of the journalist.
The times when being foolish has really hurt, though, were when I placed trust in people only to be let down.
Need proof that biblical entertainment is Hollywood’s holiest trend? Then look no further than Morocco, where three TV projects — National Geographic Channel’s Killing Jesus, NBC’s A.D. The Bible Continues and CNN’s Finding Jesus — were filmed on neighboring sets last year.
“You got this kind of Life of Brian-esque world you’re living in, where on all of our days off, there’s 36 disciples sitting around the pool and three Jesuses at the bar,” said actor Stephen Moyer, who ditched the fangs from True Blood to play Roman governor Pontius Pilate in the Ridley Scott-produced Killing Jesus.
Based on Fox News host Bil O’Reilly’s follow-up to the books he co-wrote with Martin Dugard, Killing Lincoln and Killing Kennedy, Killing Jesus tracks the last days of the Christian Messiah. Played by Muslim actor Haaz Sleiman, he is portrayed less as a miracle worker and more as a political threat, and the script heightens the sexual tension between Jesus and follower Mary Magdalene (Klara Issova).
“It plays with the idea that Jesus’ teachings are more important than the doing of miracles, that the idea behind what he’s saying is the point and it doesn’t need to have out-of-body, magical elements happening,” Moyer said.