The ONE Campaign, co-founded by music legend Bono of U2, has launched a new platform to promote global messages of social justice, women’s rights, and putting an end to apartheid, war and poverty — just to name a few.
The campaign, agit8, features new covers of famous protest songs throughout history by contemporary musicians ranging from Mumford & Sons to Greenday.
With the stated goal of ending poverty by 2030, agit8 is timed to coincide with the upcoming G8 summit next week. Noting the impact protest music has had on American history, agit8 encourages artists to “get on their soapbox” and amplify “the voices of those who spoke up for social change throughout history.”
In response to my last article, “ 10 Things You Can't Do While Following Jesus,” I was accused multiple times of being political. All I was trying to do was follow Jesus. So, I thought it'd be interesting (and generate tons more hate mail) to show what a list would actually look like if I were being political intentionally. Like the first list, this is not a complete list, but it's a pretty good place to start.
There will be those who comment and send me messages berating me for “making Jesus political.” It's OK. Fire away. Jesus didn't worry much about stepping on political toes, and the Bible insists that governments be just toward the least of these (the books of the prophets alone make this point very clear). Frequently, people who are the most vocal about not making Jesus political are the same people who want prayer in school and laws based on their own religious perspectives. By a happy little circumstance that brings us to my list:
Pope Francis on Wednesday denounced consumerism and what he called the “culture of waste” of modern economies, especially when it comes to food.
“Throwing away food is like stealing from the table of those who are poor and hungry,” he said during his weekly audience in St. Peter’s Square.
His words came on the day the United Nations launched an anti-food waste campaign to mark World Environment Day.
There should be no poor among you - Deuteronomy 15:4
This is one of the few commands virtually all religious people easily – even eagerly – follow.
We just do it our own way.
The biblical and cultural context and overriding assumption is that those of us with means should contribute – willingly and without conditions – to those among us who, for whatever reason, are needy.
We are not to judge – or distance ourselves – from those who have little – or cannot pay us back. In fact these are the ones Jesus commands that we – and by extension he – should invite to a banquet (Luke 14:12-14).
But we seem to have ‘no poor among us’ – we do our best to exclude, ignore, or even ban them when we do see them.
Although the Census Bureau has reported that 15 percent of Americans live in poverty, when assets and wages are factored in half of Americans are below or near poverty line. Alternet has compiled a list of five reasons poverty affects so many Americans.
1. Almost half of Americans had NO assets in 2009 - In 2009 47% of Americans has more debt than assets.
2. It’s Even Worse 3 Years Later - An OECD report states that “inequality has increased by more over the past three years to the end of 2010 than in the previous twelve,” with the U.S. experiencing one of the widest gaps among OECD countries.
3. Based on wage figures, half of Americans are in or near poverty - The highest wage in the bottom half of earners is about $34,000. To be eligible for food assistance, a family can earn up to about $30,000 for a family of four.
4. Based on household expense totals, poverty is creeping into the top half of America - After taxes and expenses, a family making $60,000 a year is left with nothing except debt.
5. Putting it in Perspective - While food support was being targeted for cuts, just 20 rich Americans made as much from their 2012 investments as the entire 2012 SNAP (food assistance) budget, which serves 47 million people.
Read more here.
Look for a billboard on the right and a sign on your left. There’s a dirt road. Turn there.
In this part of the world, most of the streets have no names. So the directions we were given to find the new compound where my son’s Malawian relatives relocated a few months earlier were pretty specific given the circumstances.
We had hoped to be able to visit with Vasco’s 16-year-old half-brother, Juma, his Aunt Esme, and a handful of cousins and other relations for a couple of hours. By the time we found the family’s new compound, we had less than an hour before we had to get back on the road, meet the rest of our traveling companions, and head north before the sun fell.
I was heartbroken. But when we pulled up in our van, Vasco’s relatives were so happy to see us (and vice versa) that even the woefully short visit felt richly blessed. It had been three years since we’d seen each other. The last time was in May 2010 when Vasco, my husband, and I traveled from California to Blantyre for our adoption hearing. We spent a month in Blantyre and were able to get to know Vasco’s extended family (or, sadly, what remains of it) and begin piecing together our son’s complicated biography.
Since our last visit, Vasco, now 13, has grown about a foot and then some. He’s also traded his close-cropped “Obama cut” for Bob Marley-esque locks. Vasco wasn’t the only one who’d changed – visibly and otherwise.
Malawi is one of the poorest countries on the planet, with more than 9 million people living on about $1.25 a day. HIV/AIDS, which we believe claimed the lives of Vasco’s birth parents before he would have entered kindergarten, remains a critical health issue. Among 15- to 49-year-olds, the HIV/AIDS rate hovers above 10 percent despite widespread efforts to combat the fully preventable disease.
Malaria, tuberculosis, and diarrhea-related fatalities remain high in Malawi. So does unemployment, particularly among younger workers in urban areas such as Blantyre, where it is approximately 70 percent.
The Great Gatsby doesn’t exactly fit the mold for a story about poverty. It doesn’t play into the typical genre created by Dickens or Sinclair meant to incite social change by depicting feeble orphans or working-class suffering. Gatsby is a story of excess: of tall buildings, big parties, fancy clothes, shiny cars—all that 1920s glam and glitz.
And yet — distilled to its core, The Great Gatsby is a story of poorness from the lens of richness, a rags-to-riches story where we only get to see the riches. Though high school English classes across the country paint Jay Gatsby as the poster child for the American dream and its subsequent loss, The Great Gatsby gets its poignancy not from what is lost but rather what lingers — Gatsby’s offstage childhood poverty that not even money can erase. For underneath Jay Gatsby’s million-dollar façade is James Gatz, a college-dropout, janitor-turned-swindler “young roughneck” from a poor family.
A few things will have to happen for the poverty reduction goal to be hit...India will have to up its game on both economic growth and the distribution of the benefits. As this chart shows, China has mostly run its leg of the relay – with economic growth that has lifted hundreds of millions from poverty and, almost on its own, put the world on trend to reach Kim’s goal.
View interactive charts here.
What comes into your mind when you hear the word apocalypse? Most of us think of us think of the total destruction of the world, or at least life as we know it. Think zombies roaming the streets, feasting on brains. On the other hand, my sarcastic generation is doing a pretty good job of using apocalypse as a silly word. I remember a few years ago when we had a large winter storm here in Washington, D.C.; it was instantly dubbed Snowpocalypse!
The English word apocalypse derives from the ancient Greek apocalupsis, which is the original title for the infamous Book of Revelation. Revelation involves a lot of fire, smoke, battles, and things generally blowing up, so it’s understandable that today we would associate apocalypse with end-times battles. However, the word apocalypse contains a much deeper meaning. Far more profound than the long-awaited zombie hordes – or even the end-times prophecies of some churchgoers – this ancient, misunderstood word is an essential tool for comprehending the world we live in.
Apocalupsis is a term that means unveiling – as in setting aside a covering to discover what lies underneath. At the most basic level, the Book of Revelation is about removing the blindfold that the Powers have pulled over our eyes, allowing us to see the world as it really is. Revelation is about unveiling Empire, exposing the ways in which powerful interests destroy the earth and enslave other human beings to promote their own luxury and power. Despite its reputation, Revelation is not about a future-oriented, earth-hating vision of universal destruction. On the contrary, it is a vision of a new creation and universal restoration – the world finally set right and edenic harmony restored in the midst of the city.
OK – great, you may be saying. Nice to know, but how is this relevant to me?
Fair question. It’s true that the Book of Revelation was written almost 2,000 years ago. Those were the days of the Roman Empire – think Ben Hur and Spartacus. For sure, things have changed a lot since then.
Yet, the more things change, the more they stay the same.
By definition, an anesthetic is a drug used to relieve pain (analgesia), relax (sedate), induce sleepiness (hypnosis), spark forgetfulness (amnesia), or to make one unconscious for general anesthesia. Anesthetics are generally administered to induce or maintain a state of anesthesia and facilitate a procedure. I believe that anesthetic can be employed as a striking image for particular deficiencies in faith-based responses to extreme poverty.
As one can cite many examples where faith is proclaimed and practiced solely as an escape from – rather than engagement with – the numerous struggles associated with impoverishment, we recognize that anesthesia is incomplete without corresponding acts of sustainable social surgery.
A practical way to serve within the tension of anesthetic and advocate is to experience a small portion of life below the poverty line. The World Bank sets extreme poverty as below $1.50 per day, and I plan to stand in solidarity by attempting to eat on less than $1.50 per day over the course of five days (Monday – Friday).
Many of today’s evangelical Christians seem to be taking to heart the words traditionally attributed to St. Francis of Assisi: “Preach the gospel at all times. When necessary, use words.”
Or at least they were at the recent Q Conference here, a gathering of more than a few of the most influential and innovative mover-shakers of the evangelical world.
Over the course of two days in a format similar to the popular TED talks, the speakers spoke passionately more about what they were doing to make the world a better place than they did about getting more butts into pews on any given Sunday.
Vatican employees won’t receive the special bonus they are traditionally awarded when a new pope is elected, the Vatican confirmed on Thursday, under orders from Pope Francis to give extra money to charity instead.
“On account of the difficult situation of the general economy, it seemed neither possible nor opportune to burden Vatican institutions with a considerable unforeseen extraordinary expense,” the Vatican’s chief spokesman, the Rev. Federico Lombardi, said in an emailed statement.
In place of the employees’ bonus, Pope Francis ordered Vatican officials to make a donation to some “charitable organizations.”
The money will be drawn from the pontiff’s personal charity budget “as a sign of the church’s attention for the many people who are suffering” from the global economic slowdown, Lombardi said.
During this Holy Week, Christians around the world turn inward to reflect on the mystery and miracle of the death and resurrection of our Lord, Jesus Christ. Those two surpassing events are more than good enough to occupy the mind and heart of every believer.
But they are not all that Jesus did in these eventful days. As any student of the scriptures will know, Jesus did not go quietly to the cross. Three days before his execution, he stormed the temple and challenged the seat of theocratic power in Jerusalem, condemning the pharisaic elite who "preach, but do not practice" and "tie up heavy burdens, hard to bear, and lay them on the people's shoulders." (Matt. 23:3-4) He accused as hypocrites leaders who make token offerings yet "have neglected the weightier matters of the law: justice and mercy and faithfulness … Inside they are full of greed and self-indulgence." (Matt. 23:23,25)
In his final teaching before the events of Maundy Thursday and Good Friday began, Jesus embraced those who are oppressed and cautioned his disciples that acts of love and mercy are the measure of a heart touched by grace. "For I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you welcomed me, I was naked and you clothed me, I was sick and you visited me, I was in prison and you came to me … Truly, I say to you, as you did it to one of the least of these my brothers, you did it to me." (Matt. 25:35-40)
In honor of the occasion, Congress will close its doors and lawmakers will head home to be with their constituents for the Easter recess. If inside reports are to be trusted, they will leave Washington "armed with excuses" that explain away the latest fiscal fiasco, and the people will have little to say in reply. I pray it isn't so.
Editor's Note: Pope Francis delivered the following homily at his inaugural Mass on Tuesday, emphasizing the need to protect the poor and the environment.
Dear Brothers and Sisters,
I thank the Lord that I can celebrate this Holy Mass for the inauguration of my Petrine ministry on the solemnity of Saint Joseph, the spouse of the Virgin Mary and the patron of the universal Church. It is a significant coincidence, and it is also the name-day of my venerable predecessor: we are close to him with our prayers, full of affection and gratitude.
I offer a warm greeting to my brother cardinals and bishops, the priests, deacons, men and women religious, and all the lay faithful. I thank the representatives of the other Churches and ecclesial Communities, as well as the representatives of the Jewish community and the other religious communities, for their presence. My cordial greetings go to the Heads of State and Government, the members of the official Delegations from many countries throughout the world, and the Diplomatic Corps.
In the Gospel we heard that "Joseph did as the angel of the Lord commanded him and took Mary as his wife" (Mt 1:24). These words already point to the mission which God entrusts to Joseph: he is to be the custos, the protector. The protector of whom? Of Mary and Jesus; but this protection is then extended to the Church, as Blessed John Paul II pointed out: "Just as Saint Joseph took loving care of Mary and gladly dedicated himself to Jesus Christ’s upbringing, he likewise watches over and protects Christ’s Mystical Body, the Church, of which the Virgin Mary is the exemplar and model" (Redemptoris Custos, 1).
How does Joseph exercise his role as protector? Discreetly, humbly and silently, but with an unfailing presence and utter fidelity, even when he finds it hard to understand. From the time of his betrothal to Mary until the finding of the twelve-year-old Jesus in the Temple of Jerusalem, he is there at every moment with loving care. As the spouse of Mary, he is at her side in good times and bad, on the journey to Bethlehem for the census and in the anxious and joyful hours when she gave birth; amid the drama of the flight into Egypt and during the frantic search for their child in the Temple; and later in the day-to-day life of the home of Nazareth, in the workshop where he taught his trade to Jesus.
It’s been 50 years since several significant events of the civil rights movement of the 1960s occurred, yet our society is still plagued with systemic racism. It’s been almost 150 years since we abolished slavery in this country, yet many are still enslaved daily by the oppression of discrimination and poverty. While significant strides in equality and justice have taken place, new systems of injustices have been instated and threaten the integrity of our much-stated rights of “life, liberty, and the pursuit of happiness.”
I am most presently thinking of the system of the “New Jim Crow,” something author and advocate Michelle Alexander has awakened society to with the recent publication of her book with that title. The New Jim Crowrefers to the web of injustices related to mass incarceration and the stripping of basic rights of returning citizens reminiscent of the Jim Crow laws of our nation’s history. Today, returning citizens face “legalized discrimination” from employers and landlords, making it extremely difficult for them to get a job or a place to live. Additionally, in many states they are not allowed to sit on a jury or express their right to vote, meaning their voices are stifled.
Our distaste for people who cut in line remains unchanged as we grow up. Whether someone gets to the front of the lunch line or the airport security check before us in an unfair way, our annoyance is raised. People who steal our parking spots during the Christmas season are the recipients of our worst thoughts. We might — just might — yell a string of expletives and death threats at anyone who has wronged us on the road or in a parking lot.
It’s not just about being orderly and following the rules. Instead, we rue the flouting of justice and fairness. I have been waiting patiently in line; what gives you the right to deem yourself better than me?
Yet if we’re honest, we will quickly realize that such outrageous reactions to outrageous behavior are no better than the line cutter or parking space thief. Moreover, our sense of injustice is quite attuned to moments of personal grievance even as we neglect how our actions may harm others. If anything, these moments of rage reveal much more about us than those we think have aggrieved us.