What does it take to produce the first-ever papal high-five? A meeting with American televangelists, apparently.
The gesture came during a three-hour meeting of Pope Francis and Texas televangelists Kenneth Copeland and James Robison, just weeks after the pontiff met with televangelist Joel Osteen and other religious leaders. At the June 24 meeting, Robison said he was so moved by Pope Francis’ message of the gospel that he asked the translator to ask Francis for a high-five. The pope obliged, raised his arm, and the two men smacked hands.
Taking direct aim at libertarian policies promoted by many American conservatives, the Honduran cardinal who is one of Pope Francis’ top advisers said Tuesday that today’s free market system is “a new idol” that is increasing inequality and excluding the poor.
The pope, Maradiaga said, grew up in Argentina and “has a profound knowledge of the life of the poor.” That is why, he said, Francis continues to insist that “the elimination of the structural causes for poverty is a matter of urgency that can no longer be postponed.”
“The hungry or sick child of the poor cannot wait,” the cardinal said.
On my way home one day this past winter, I saw a woman standing at an intersection, holding a cardboard sign saying she had nothing to eat. Her face was red from the chilling wind. She looked forlorn.
I stopped for the red light and grabbed my wallet to get a few dollars for her. Oops, all I had was a $20 bill. That’s more than I’d intended to give her.
She looked forlorn. I couldn’t just drive past.
I lowered my window and handed her the bill. Her eyes brightened. She grabbed my hand tightly with both of hers — she wore knit gloves that left her cold fingers unprotected. She squeezed hard.
“Thank you,” she said, pumping my hand. “God bless you! Thank you! Thank you!”
As I raised the window, I watched her step back, go to one knee, clasp her hands, look up to the sky and mouth the words, “Thank you! Thank you! Thank you!” Then she made the sign of the cross.
At that moment, it struck me: I’d become the answer to her prayer.
Despite progress in defeating extreme global poverty, most Americans see no end in sight, according to a survey sponsored by Compassion International.
Christians who attend church at least monthly and consider religion very important in their life overwhelmingly (96 percent) expressed concern about the world’s poorest people. But they were skeptical that global poverty could be ended in the next 25 years. Only 41 percent of the group said it was possible.
And yet Scott Todd of Compassion International, the Christian nonprofit agency that sponsors 1.5 million children abroad, remains upbeat. He sees hope in the numbers of “practicing Christians” who express concern about poverty and a willingness to do more.
This Holy Week, I realized God's hope in a place other than church.
Proclaiming that the tomb is empty – that Jesus has risen from the grave – is the most powerful witness any Christian can offer. But if our Easter celebration stops at proclamation then we’ve shortchanged the world of the hope and joy it sorely needs. The resurrection must also be about embodiment. It should change the way we live and move and have our being. Easter should transform and strengthen us to participate in God’s reconciling work in the world.
That’s why I chose to spend this Easter worshipping in a very different way and in a very different place. There was no midnight watch service or large family dinner, but there were countless moments of hope and an abiding trust in the possibility of new life.
The United States hosts more than 23,000 payday lending stores, which outnumbers the combined total of McDonald’s, Burger King, Sears, J.C. Penney, and Target stores. These payday lenders do not make conventional loans as seen in most banks, but instead offer short-term loan amounts for short periods of time, usually until the borrower’s next paycheck, hence the name “payday loans.”
While some borrowers benefit from this otherwise unavailable source of short-term and small-amount credit, the payday lending business model fosters harmful serial borrowing and the allowable interest rates drain assets from financially pressured people. For example, in Minnesota the average payday loan size is approximately $380, and the total cost of borrowing this amount for two weeks computes to an appalling 273 percent annual percentage rate (APR). The Minnesota Commerce Department reveals that the typical payday loan borrower takes an average of 10 loans per year, and is in debt for 20 weeks or more at triple-digit APRs. As a result, for a $380 loan, that translates to $397.90 in charges, plus the amount of the principal, which is nearly $800 in total charges.
Last weekend, I had the opportunity to spend the night at the Metropolitan House Men’s Shelter, part of Washington, D.C.’s, Metropolitan Memorial United Methodist Church.
And in this experience, Henri Nouwen’s, In the Name of Jesus came to life for me. In reflecting on his own experience of transitioning from Harvard University to L’Arche, a house for mentally disabled individuals, Nouwen realized he had to rediscover his true identity. Up until that moment, Nouwen relied on his accomplishments, achievements, accolades, educational training, and social connections to legitimize his impact and reputation in ministry as a priest. However, at L’Arche none of the things he relied on seemed to matter, and he had to gain credibility with those he planned to serve — the mentally disabled. Nouwen states, “I was suddenly faced with my naked self, open for affirmations and rejections, hugs and punches, smiles and tears, all dependent simply on how I was perceived at the moment” (28). Nouwen was forced to let go of his “relevant” self. Nouwen defines relevant self as, “the self that can do things, show things, prove things, build things.” Nouwen would have to allow himself to become vulnerable while suppressing his “relevant” self.
“There is no room for hate in love.” – A wise girlfriend once told me to remember that.
Let it land.
Soak it in.
She’s right. But, I would add another line: “There is also no room for judgment and shame in love.”
For me, joy in the everyday begins with food. If I can take time to make food and drink holy, if I make my table a place of family and community, a place of health and wellness, a place of good choices that sustain creation, I am grounded. Food is the place where I began my journey towards social justice, as a self-righteous young vegetarian who lusted after meat.
Food is the thing we all have in common, and with it, Jesus set forth the Eucharist. Is that enough for you to believe food is important?
Do you ever wonder why Paul spends so much time advising his churches on food and dinner manners? It's because the Eucharist was a wine-and-bread-leavened feast that intentionally leveled the strict hierarchy of Roman society. This enables Paul to confidently state, "There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus."
In the days before video games, we had tabletop games that were a lot of fun despite their built-in shortcomings. We had an electric football game with a vibrating field; sometimes, the players would go in circles or simply stop in place. There was a hockey game with long rods that were pushed and pulled to make players advance or retreat, then spun to make them whirl and shoot; occasionally, the puck would wind up in a dead space on the board.
At those moments, you had two choices: Call a timeout, or raise your legs a bit to tilt the table and get the player or the puck headed in the other direction.
Naturally, this was frowned upon. It was seen as cheating — giving yourself an advantage. If you got caught raising the table, you were penalized. A tilted table was considered unfair.
In real life, we all sit at tilted tables.