With upwards of 42 percent of homes in America having guns in them, we have to muster the courage to engage people in our lives around this issue.
It's hard to see it, but I truly believe we'll get there. This, I think, is one of the great gifts of our world religions. Each religion's prophets helped to paint a vision so that adherents might be able to live in a new way, and a new world, of peace, salvation, enlightenment, and holiness — even while still inhabiting this world. In my own tradition, Jesus came not only to save and give eternal life, but also to invite believers to take up residence in what he called the Kingdom of God. This was a profound calling — to move to a world where enemies were loved, where peace reigned, and where all were valued equally as children of God, even while still living in Rome.
This notion of moving to a gun-free world is not a new religion. In so many ways it's simply a reminder of the invitation(s) already extended. We too can move to a different world even while still living in this one. It's just over there. I believe we will get there.
The Syrian crisis is escalating in unnerving ways with the arrival of Russian troops and the beginning of direct Russian military intervention. What had been a local and regional humanitarian disaster now risks becoming a superpower confrontation between Russia and the United States. Undoubtedly the introduction of Russian firepower on the scene will bring more civilian suffering, dislocation, and death.
If I were looking for handles for prophetic preaching on the Syria situation, I might select the following.
The Great War that engulfed Europe from 1914-1918 was a bitter disappointment for the peace movement. As the 19th century came to a close, the promise of progress that accompanied Darwin’s discovery of the evolution of life on earth seemed to put peace within our grasp. “Progress” was the popular byword and always meant a movement toward something better. It was the age of invention and industrialization. Human beings were overflowing with strategies to improve the lives of the poor, the uneducated, the working class, and the least and the last among us. The women’s rights movement was flourishing as well, and Dr. Maria Montessori, the first woman in Italy to receive a medical degree (1896) was an outspoken and popular representative of the cause. But 1914 dashed all that hope.
Many are the disappointments in the world today, as well, if your goal is peace. We are witnessing the greatest number of people displaced by violence and war since the second Great War in Europe. Even so, much progress has also been made by movements advocating for the rights of groups excluded from privilege and power. Women, labor, the disabled, LGBTQ, the poor, and the sick have all witnessed their rights expand. And yet war continues. We are living in the best of times and the worst of times, it seems — a paradox that causes many of us to careen between hope and despair, unsure of how to move beyond the motion sickness.
Pope Francis is not an innovator in his approach to the topic of nuclear weapons (though he did extend the logic of earlier ethical thought). The consistent teaching of the Roman Catholic Church since Pope John XXIII has been that the use of nuclear weapons in war is immoral because it conflicts with the principles of just war theory. Problematically for the principles, the violence wrought through nuclear war is extensive enough that there can be plausible victor in a nuclear exchange, and no chance to protect noncombatants from becoming involved. In short, the church teaches, the use of nuclear weapons is indiscriminate and always disproportionate to the good that can be hoped to be achieved.
Pope Francis' whole papal agenda was brought into focus by Dr. Love when she summarized his mission as care for the three 'P's — his concern for the poor, for the planet, and for peace. Various elements of this are obvious from his Laudato Si', among other addresses and initiatives, but all three of these come together in Francis' concern to see a world free from the threat of nuclear weapons and potential of nuclear catastrophe.
My friends and colleagues are generally aware that before I began working at Sojourners, I was a patent examiner at the U.S. Patent and Trademark Office (USPTO) for six and a half years. What most of them do not know, however, is that I interviewed for that job — a five-minute drive from the Pentagon — on September 11, 2001.
Early that morning, I decided to take the Metro rather than drive to the USPTO’s offices in Crystal City, Va. I reasoned that if I got the job, I would want to get some idea about my future daily commute. This would prove to be a fortunate decision later on.
Even before the end of my trip to Crystal City, I had already heard news of the first World Trade Center tower being hit. When I arrived at the office, I hoped the interviewer would remember me after our conversation. He did — but considering the significance of all that happened that day, my concerns about employment now seem minuscule in hindsight.
Without a commitment to having hard conversations, and without healthy outlets for them, disagreements can be terrifying. They can seem like the end of the world, especially in the rarified atmosphere of our churches.
Unfortunately, Christians often deal with disagreements in their congregations in one of a handful of ways. We might disagree only in public, or only in denominational forums; we might talk only to our pastor, or only to the people who agree with us; we might let our money do the talking for us; we might not say anything at all; or we might split — leave, get kicked out, break fellowship.
But it doesn’t have to be this way. We can create a culture of rich dialogue, even around our disagreements. We can cultivate community conversations marked by gracious space and spacious grace. This unity is possible because we are bound by a covenant
We have nurtured an enemy mentality that pits us against the world — even as we justify it by claiming to be a force for protection of the world. And the violence we export abroad is taking its toll on us. It’s been taking its toll on us for a long, long time — eroding our souls with every weapon made, let alone used, to destroy another child of God half a world away or right next door. How could a nation that spends more money than any other in the world on the military not be infected by a culture of violence? How can we spend billions on bombs and guns and drones and missiles while neglecting the necessary funds for education and housing and healthcare, and yet claim to respect life? How can our leaders instruct us to kill abroad and be surprised when we find no other way to handle our problems here at home? How can we demand respect for human dignity while we continually glorify violence that tears human beings apart? How can we respect life while waging death?
We live in a deadly world, and we keep making it deadlier. So we are afraid, and we cling to our guns, and when someone poisoned by the idolatry of violence fires one of those guns, fearful people cling ever more tightly to their guns. When our own government clings to its nuclear arsenal in the name of "deterrence," how can we expect anything less of citizens?
As long as we live in fear and glorify violence, we can’t be surprised that efforts for gun control go nowhere. Of course we need gun control, but we also need to control our addiction to the myth that peace can be waged through violence. I can’t think of any myth that has so thoroughly duped humanity as the satanic lie that peace can be bought from sacrifice — from murder and war. The notion of a war to end all wars, a permanent peace arising from the rubble of destruction and death, is so demonstrably false. The house divided against itself is our own world, and we cannot stand like this. Will we keep hurtling ourselves headfirst toward our own destruction, putting our faith in instruments of death?
While I do think there are situations in which violent conflict can be justified (the classic example being fighting to bring down Nazi Germany in WWII), I don’t think it can ever be done so in Christian terms. Theologically, we cannot agree if you assert that killing of any kind can be justified in the name of Christ. I believe this for the reasons given above, namely that Jesus lived, died, and lived again to affirm the blessedness and the sanctity of the lives we live together.
The Christ I know is one of life and peace, even in the face of death. Christ shows us that even if we can’t avoid death, much as we might like to because we are human and a fear of death is natural, we know that life wins out. This is what we’re asked to affirm in when faced with the empty tomb. Losing our fear of harm and death, and lifting up a savior who delights in lives lived fully, is our Christian call. Why can’t we trust in that more than a gun?
Teens across the world are still flocking to monks in France to deepen their Christian faith? Yes — and my family and I remained in awe of its tent-dotted fields and large scale kitchens staffed all by volunteers.
The Taize community of brothers from across Christian traditions — alongside sisters from a Catholic order — host religious thinkers, leaders, practitioners, and especially youth who want to engage biblically around issues spanning peace, justice, the arts, service, and Christian practice. We came to Taize as a spiritual "vacation-pilgrimage" during their 75th anniversary celebration and the 10th anniversary of Taize's founder’s death, joining religious leaders from around the world.
For American Christians who may be stuck in habits of religious thinking that promote "all or nothing," "left and right" interpretations of the Scriptures, Taize invites us to sing together and investigate the scriptures from a fresh global perspective.
Jesus is the fullness of God in bodily form. Too often this point is missed. Not only do Christians overlook Jesus’ hermeneutics, but so too do we miss just how merciful he is. It seems as if his mercy is tempered by our presupposed understanding of God’s wrath and vengeance. A "theology of the cross," as Martin Luther introduced us to, is rarely considered by many of us in the West. That is tragic.
So what do I say to those who hold to a theology that includes violence?
Start everything with Jesus. Read your Bible with Jesus. Approach the Father in the same way Jesus did — as Abba. Stop "searching the scriptures" prior to coming to Jesus. He is our model in all things — in how we engage the world with grace and mercy and compassion, and in how we read our Bibles.
When my wife, Karen, and I lived in Jerusalem, we awakened each morning to see the rising sun shining on the Mount of Pentecost. It is the traditional site of the coming of the Holy Spirit (Acts 2), the Upper Room, and King David’s tomb.
The power of that image remains in our consciousness. But even more compelling was the view from our hillside terrace where we had breakfast and entertained our friends. Below, between our home and the holy “mountain” 100 yards across the Hinnom Valley, was the still garbage-strewn site of the Moloch cult’s altar where babies were sacrificed to the presumed angry Israeli god — a place condemned as cursed, with no buildings for 2,500 years.
The contrast was always startling. Land, hills, trees, military power, and false religion have become the idolatrous substitute for God himself, as church historian Martin Marty has noted. And the fact is that “children” such as Rachel Corrie, Israeli soldiers, Palestinian stone throwers, and totally innocent little infants are dying daily, as contemporary sacrifices to an idolatrous god.
As we mark the 70th anniversary of the atomic bombings of Hiroshima and Nagasaki, the world waits to see if the Iran deal will come to fruition and thus avoid war. Once again, the debate about nuclear weapons appears at the forefront. At the same time, inside the U.S., the #BlackLivesMatter movement continues to make clear it will no longer be politics as usual as activists organize, protest, and fight every day to destroy institutional racism. However, it is no coincidence that these events are all happening simultaneously as they have always been and continue to be inextricably linked.
“THE IDEA THAT peace is inevitable is as dangerous as the idea that war is inevitable,” says author and peace educator Paul K. Chappell. We’ve been discussing peace in practice for the better part of an hour, and he’s warming to the theme. He puts forward an unlikely premise—that violence is not intrinsic to human nature.
Paul Chappell isn’t what you would expect in a peace champion. A graduate of West Point and a member of the U.S. military for seven years, including as a captain in Iraq, he first honed his fighting skills on school playgrounds, getting expelled for fighting in grade school and suspended in high school. He was bullied as a child for his skin color (his father, a veteran of the Korean and Vietnam Wars, was biracial—black and white—and his mother is Korean). Because of his father’s war trauma, Chappell describes his childhood as “unpredictably violent.”
It’s hard now to imagine this former troubled youth, both perpetrator and victim of violence, as the articulate Chappell thoughtfully winds his way through classical theory and national myth. But Chappell’s learned taste for creed over instinct is clear. The army provided the closest thing to family that a young Chappell had ever encountered, he tells me, but despite that deep affection—or perhaps because of it—he began paying attention to the lasting effects of war and trauma on his brothers-and-sisters-in-arms.
On this fast day, I remember that many U.S. people worry — like anyone anywhere — about the hardships a new day may bring, in a dangerous and uncertain time that seems to be dawning on every nation and the species as a whole. In the U.S., we carry the added knowledge that most of the world lives much more poorly — in a material sense, at least — than we do, and that were the sun to truly rise upon the U.S., with familiar words of equality and justice truly realized, we would have to share much of our wealth with a suffering world.
We would learn to "live simply so that others might simply live." We would find deep satisfaction in beholding faces like those of my friends gathered for a friendly morning meal before a day of voluntary fasting. Or, like Mohamedou, we would find warmth in the imagined breath of others sharing involuntary hardships.
"Another world is not only possible," writes author and activist Arundhati Roy, "she is on her way. On a quiet day, I can hear her breathing."
People living in the U.S. must know that life in the daylight might also be the start of an unaccustomed fast.
Essentially, when Voices members go to Kabul, our “work” is to listen to and learn from our hosts and take back their stories of war to the relatively peaceful lands whose actions had brought that war down upon them. Before we'd even departed, the news from Afghanistan was already quite grim. Several dozen people were dead in fighting between armed groups. There was a Kabul hotel attack on international businessmen the week before. We earnestly wrote our friends with a last-minute offer to stay away, in hopes that we wouldn't make them targets of the violence. “Please come,” our friends wrote us. So we're here.
Pope Francis has promised to be a “messenger of peace” during his day trip to Bosnia-Herzegovina on June 6, but despite excitement in the country there are doubts the visit will have a lasting impact.
When the pope touches down in Bosnia-Herzegovina’s capital, Sarajevo, it will have been nearly two decades since a bloody three-year conflict came to an end.
Church bodies in the U.S. are removing financhial support for the occupation of Palestinian territory—but some Jewish groups still see divestment as delegitimizing Israel itself.
This week, more than 50 Christian leaders came together to voice our support for the framework of a Joint Comprehensive Plan of Action between Iran and the P5+1 nations (the United States, the United Kingdom, France, Russia, China, and Germany), concerning Iran’s nuclear program. Sojourners published the leaders’ statement as a full-page ad in Roll Call, a Washington, D.C., political newspaper widely read by members of Congress and their staff.
The statement, signed by leaders from all the major streams of American Christianity — Roman Catholic, evangelical, mainline Protestant, Orthodox, and Pentecostal — is reprinted below. We want to share this letter with you, the Sojourners community, and the broader public. I urge you to prayerfully consider adding your own voice in support of the diplomatic process and share the opportunity with others. Read it, discuss it in your churches, and add your name. This is a historic opportunity for diplomacy to triumph over armed conflict, and as people of faith, you can play an important role in helping the process succeed.
—Jim Wallis, Founder and President, Sojourners