Living “in between the times” — especially now, mid-Advent and before Jan. 20, 2017 — we have the responsibility to name the present for what it is and the opportunity to describe the future as it can be, should be, is already a little bit today, and one day will be in full.
There is a crack in everything; that's how the light gets in. Everything. Everything has cracks and faults and our best intentions to bring peace and love and justice to the world is cracked. Flawed. To do the work of peace, MacDougall reminded us, is to do the work of repentance, lament, praise and ... getting up and doing the work.
The exhibit is not intended as commentary on today’s politics, its organizers said. Work started on the project six years ago, before sharp rises in Islamophobic rhetoric and violence in the U.S. and Europe, and before Muslim immigration and culture became a flashpoint in American and European politics.
But the Smithsonian is not sorry for the timing, and hopes the exhibit can help quell fears of Islam and its followers.
The world is swirling with issues.
Picking up my phone and opening my news app each morning is being met with more and more dread each day.
When something hits the news, it is fascinating to watch people jump onto social media and begin “yelling" out their answers for how to heal our broken systems.
Of course, there are almost always at least two completely different opinions for how these problems should be fixed, which typically leads to people drawing lines in the sand, picking their stance, and not budging. Relationships often fracture and a polarized a world gets more polarized, rendering it immobilized for the work of reconciliation.
Whether it’s on our Facebook page, Twitter feed, or around our table, I assume most of us can think of an interaction where this unhelpful and potentially destructive reality played out.
So, does this “yelling” of our opinions actually help heal the broken systems and the people whom those systems are breaking?
In days of old, God used a burning bush to get Moses’ attention. Today’s prophets are often the truth-telling artists, singers, songwriters, and filmmakers whose modern version of “Thus sayeth the Lord” bursts forth in a stunning, sensual explosion of sight, sound, and touch.
They get our attention, and their prophetic word is visceral. It often goes beneath the rational radar and it can disturb more than it comforts. The annual Sundance Film Festival is like a tribe huddled around a campfire listening to the stories. These stories function like burning bushes, as prophetic calls to action. These films are meant not just to be watched, but to change us and, through us, to change the world.
Here are some of the messages I heard at Sundance 2014.
Prophets are always asking questions. Tough questions. Unsettling questions. Questions that they pose to themselves, then try to answer by how they live.
Questions such as:
What’s in our hearts? Are we concerned too much about ourselves and too little about others? Do we believe in love? Why do we give in so readily to bitterness and hatred?
Why do so few have so much, while so many have so little? Aren’t we all diminished by the poverty, discrimination, violence, and the various injustices in our world? Why do we glamorize violence and weapons as solutions to our problems?
As the Christmas season draws to a close, I am reminded of the star that directed the three wise men away from their homeland and into the foreign but welcome presence of baby Jesus. Perhaps this reminds us all that the Divine is constantly moving us into new territory, as stars of all sorts continue to illuminate our path and reset our orientation. The New Year is a wonderful time to search the skies again and see where God is leading us – to check the progress of Church, society, and self, and also see when a new course needs charting. Such a pause allows us to live in our prophetic selves.
As you plan this year – and especially the month of February – remember that the role of a prophet is to, when necessary, provide faithful interruptions or disturbances to the fragile balance of our complex (and often incomplete) frameworks. (That is ONE role of the prophet, anyway). At any given point in the history of civilization we find each of our systems broken – by definition – because humans and not gods have created them.
And while these machinations and paradigms were created to solve society’s most pressing problems and questions, they often serve as coping mechanisms, “band-aids,” and gas canisters that fuel us only to our next checkpoint. You can think of many of these unfulfilled solutions, none of them mutually exclusive: they plague all the sectors of our common life.
The month of February sheds light on one in particular. In the quest for racial justice, we have reached not the finish line but a checkpoint, and we need more prophets.
For those who re-discover their faith by taking seriously the vision offered in the second chapter of the book of Acts, the Occupy movement may appear to them as the New Pentecost. Note the similarities between the ancient story and the contemporary movement:
- In Acts, the emergence of new power occurred when the “gossip” about the Resurrection became a life-empowering message that transcended all lingual differences: “each heard in his own language.” Likewise in Occupy Wall Street: in the development of a new means of communication, people of diverse backgrounds both spoke and heard in a common language. It was, indeed, a New Pentecost.
Wall Street has been devastating Main Street for some time. And when the politicians -- most of them bought by Wall Street -- say nothing, it's called "responsible economics." But when somebody, anybody, complains about people suffering and that the political deck in official Washington has been stacked in favor of Wall Street, the accusation of class warfare quickly emerges. "Just who do these people think they are," they ask. The truth is that the people screaming about class warfare this week aren't really concerned about the warfare. They're just concerned that their class -- or the class that has bought and paid for their political careers -- continues to win the war.
So where is God in all of this? Is God into class warfare? No, of course not. God really does love us all, sinners and saints alike, rich and poor, mansion dwellers and ghetto dwellers. But the God of the Bible has a special concern for the poor and is openly suspicious of the rich. And if that is not clear in the Bible nothing is.
In Galatians 5:19-20, Paul lists the "works of the flesh," contrasting them to the "fruit of the Spirit" immediately thereafter (Gal. 5:22-23). Among the works of the flesh are hostility, quarreling, jealousy, outbursts of anger, selfish ambition, dissension, and division. Another translation puts it, "People become enemies and they fight; they become jealous, angry, and ambitious. They separate into parties and groups ... I warn you now as I have before: those who do these things will not possess the kingdom of God."
"Really? Gandhi's in hell? And we have confirmation of this?"