This sight of poor refugee parents and a humbly born baby surrounded by dirty shepherds and visitors from other religions and races and cultures should jolt us. It’s meant to. The manger shows us a world far different than our own, one that we’re being summoned to create with unconditional love and inclusion.
Perhaps here is where we need John the Baptist most. He might turn to us and call us to ordinary acts of grace. He might call us to give what we have. He might call us to stay at our jobs and do them well. He might call us to the radical idea that seemingly ordinary lives can be imbued with the extraordinary spirit of God to transform the world.
During this Christmas season, we expect to enjoy times of family and conviviality and joy. Such expectations have been shattered this year. We could throw our hands up in despair. We could lament over a shattered world. We could grieve those we have lost, the dreams that have been shattered. We could pray fervently for courage and hope. We could worship together and so resist the encroachments of death upon our lives. We could protest and march and demand change. We could call our representatives and demand action.
We should do all these things.
And as we do all these things, we should also live ordinary lives infused by the extraordinary call to love God and love neighbor.
John the Baptist is an irritant in the midst of Advent.
In the Gospel reading for this week in Luke 3:7-18, he is in the wilderness excoriating the crowds who came seeking baptism and repentance and deliverance.
“Who warned you…?,” John wants to know. Who told you to come out here? What did you think you would find? Who the crowds find is a fiery prophet of God, preaching judgment upon the injustice that permeates this world.
Educating All God's Children: What Christians Can—and Should—Do to Improve Public Education for Low-Income Kids by Nicole Baker Fulgham / Bidder 70 / Just Spirituality: How Faith Practices Fuel Social Action by Mae Elise Cannon / Courage to Think Differently by George S. Johnson
The better way says, if we follow God’s religious values we can use global technology, green economy, and targeted economic and infrastructure investment, total access to education, and creative job creation strategies to address the ugly realities of poverty. If we follow the enduring ethic of love we can beat our swords of racism into the plows that will till the new soil of brotherhood and sisterhood
If we see the poor as our neighbors, if we remember we are our brother’s keeper, then we shall put the poor, rather than the wealthy, at the center of our agenda.
If we hold on to God’s values, the sick shall have good health care. The environment shall be protected. The injustices of our judicial systems shall be made just. We shall respect the dignity of all people. We can love all people. We can see all people as God’s creations.
We can use our resources to develop our minds and economy, rather than build bombs, missiles, and weapons of human destruction.
Do we want to keep pressing toward God’s vision? Values are once again the question of our times.
Do we want a just, wholesome society, or do we want to go backwards? This is the question before us. And I believe that at this festival there is still somebody who wants what God wants. Somebody who understands there are some things with God that never change
There are still some prophetic people that have not bowed, who as a matter of faith know that Love is better than hate. Hope is better than despair. Community is better than division.
Peace is better than war. Good of the whole is better than whims of a few. God wants everybody — red, yellow, black, brown and white taken care of. God wants true community, more togetherness … not more separateness. God wants justice, always has, always will.
Because with God some things never change.
A change is taking place in how evangelicals are looking at the Middle East.
Many evangelicals, who were discouraged by the failed prophecies and the “mood of doom” that dominated the evangelical church in the second half of the 20th century, are rediscovering that the gospel also speaks powerfully to issues of peace, justice, and reconciliation.
Books about the end times, such as those written by Tim LaHaye and Hal Lindsey, no longer dominate the bookshops, and people are being challenged by writings that focuses on the here and now, instead of the there and then!
In particular, the evangelical church typically has looked at the Middle East through the eyes of prophecy, leaning towards an unconditional support for Israel. Evangelicals in the West cheered the creation of the State of Israel in 1948 and the subsequent wars, believing them to be signs of the second coming of Christ—all the while neglecting the impact these events had on real people in the Middle East, specifically on Palestinians, and especially on the Palestinian Church.
The irony for Palestinian Christians is that evangelicals, with their over-emphasis on prophecy, have lost the capacity of being prophetic!
Abuse at Afghan Prisons. How Catholic Conservatives could turn the GOP presidential race. OpEd: Jesus would not #OccupyWallStreet. OWS is "largely secular." Religious leaders see immigration as "God's Call." OpEd: Alabama new immigration law has unintended consequences. OpEd: Wall Street Worship. Could 2012 be the most ideological election in years? And much more.
Sojourners has always tried to understand and advocate for "biblical politics." But what does that mean now, especially as we approach another major election?
I was talking the other day to a Christian leader who has given his life to working with the poor. His approach is very grassroots -- he lives in a poor, virtually all-minority community and provides basic services for low-income people. He said, "If you work with and for the poor, you inevitably run into injustice." In other words, poverty isn't caused by accident. There are unjust systems and structures that create and perpetuate poverty and human suffering. And service alone is never enough; working to change both the attitudes and institutional arrangements that cause poverty is required.
Don't believe most of what you'll hear about Kevin Smith's new movie, Red State.
It is not an angry tirade against religion, nor is it an attack on Christianity guised as a horror flick laden with gratuitous violence.
Smith has described Red State as a horror film, and it is that, but not in the conventional Nightmare on Elm Street iteration. There is violence for sure, but nothing approaching the unrelenting bloodbath of, say, The Passion of the Christ.
I just returned from a very moving convocation at the Claremont School of Theology where I am on the faculty. We were celebrating the historic founding of a new interreligious theological university that brings together institutions representing the three Abrahamic faiths, along with our newest partner, the Jains. The Jains are an eastern religion founded in India over 2,500 years ago who are perhaps best known for their deep commitment to the concept of no-harm or ahimsa.
While each partner institution will continue to train religious leaders in their own traditions, the Claremont Lincoln University will be a space where future religious leaders and scholars can learn from each other and collaboratively seek solutions to major global issues that no one single religion can solve alone. The CLU's founding vision of desegregating religion was reflected in the extraordinary religious diversity present at the convocation held in a standing room-only auditorium. I sat next to a Jewish cantor and a Muslim woman who had tears flowing down her face as we listened to the prayers offered in all four religions along with a reflection from a Humanist speaker.
More than 140 prominent Protestant leaders from 12 Latin American countries have signed an "open letter to the Christian churches of the United States," asking American Christians to stand with "the most vulnerable members of US society" who would be affected by proposed budget cuts to the social safety net.
Citing the Circle of Protection as a positive Christian witness, the signers also expressed their dismay. "We view with deep concern recent decisions in the United States that will add to the suffering of the most vulnerable members of US society," the letter read. It was signed by a broad array of Latin American religious communities, including leaders of the Latin American Council of Churches, the United Bible Society of Latin America, evangelical councils and alliances in Peru, Ecuador, Honduras, Argentina, Brazil, Bolivia, and Uruguay, the Fellowship of Evangelical Churches (CONELA), the Association of Reformed and Presbyterian Churches of Latin America (AIPRAL), Micah Network, Indigenous Association of Peruvian Amazonia, and the Latin American Biblical University in Costa Rica.
President Barack Obama will decide as early as September whether to light a fuse to the largest carbon bomb in North America. That bomb is the massive tar sands field in Canada's Alberta province. And the fuse is the 1,700-mile long Keystone XL Pipeline that would transport this dirtiest of petroleum fuels all the way to Texas refineries.
The Keystone XL Pipeline is a climate and pollution horror beyond description. From August 20 to September 3, thousands of Americans -- including Bill McKibben, Danny Glover, NASA's Dr. James Hansen, and thousands more -- will be at the White House, day after day, demanding Obama reject this tar sands pipeline.
I'm going to be there, and I hope you will join me -- we need your voice.
We are looking for 1,000 pastors to debunk a myth based on the political assertion that government doesn't have any responsibility to poor people. The myth is that churches and charities alone could take care of the problems of poverty -- especially if we slashed people's taxes. Both this assertion and myth contradict the biblical imperative to hold societies and rulers responsible for how they treat the poor, and ignore the Christian tradition of holding governments accountable to those in need. Faith-based organizations and government have had effective and healthy partnerships, and ultimately, the assertion and myth have more to do with libertarian political ideology, than good theology.
In the face of state and federal budget cuts, many of us have been fasting and contemplating the question: "What would Jesus cut?" In light of tax day, however, we might equally contemplate: "What would Jesus tax?"
After all, a great deal of our budgetary stress is the result of declining revenue, thanks to the economic downturn and decades of tax cuts.
A new report that I co-authored, "Unnecessary Austerity," argues that before we make draconian budget cuts at the federal and state level, we should reverse huge tax cuts for the wealthy and tax dodging corporations.
The Jesus I know would be concerned about the extreme inequalities of wealth and power that have emerged in our communities. He would rail against principalities and powers that rig the tax rules so the privileged pay less.
He would lament the destruction of God's creation through excessive consumption and pollution. And, he would be alarmed about financial and commodity speculation driving up the cost of food and worsening hunger. (In today's world of high finance, someone would be hedging investments on how quickly Jesus could multiply loaves and fishes.)
"I had no idea Martin Luther King was a radical!" These shocked words were spoken to me this weekend after an activist training I'd been running in Sydney. I had the privilege to be part of the Make Poverty History "action lab" -- a "teach-in" for 15 young anti-poverty activists chosen from each state of Australia.