Fifty years ago, the sleeping giant of America’s religious communities shook off their sleep and rose to change the country in a crisis over whether democracy would grow or falter.
Today we face a crisis over the very fabric of life – human and more-than-human – on our planet. Is there anything the religious communities, now yawning their way just beginning to awake, can bring to dealing with that crisis?
There is. Much of it comes from the Hebrew Scriptures, what Christians call “the Old Testament.” It reaches a climax in the Exodus story, recalled each year in the Jewish festival of Passover and to some extent in the Holy Week that in Christian tradition is rooted in Passover. But it pervades the Hebrew Bible.
For that is the record of the spiritual struggles of an indigenous people of shepherds and farmers in their relationship with YyyyHhhhWwwwHhhh, the Holy One Who breathes all life. They centered their God connection in sacred relationship with their land, especially through the foods they grew and then offered on the altar.
Our own generation, facing a catastrophic crisis in the Earth-earthling relationship, must go back to the Bible for guidance on how to apply indigenous wisdom to the planet as a whole.
In the last several days, our country has witnessed and experienced, yet again, the effects of the unresolved issues of racism. We cannot rest complacent, convincing ourselves that everything is and will be all right on its own. That is a lie. The racial divide in the United States is boiling — we see the big cloud that rises over the roaring mountain. If we don’t act, the volcano will eventually explode. Our all-gracious God is calling us to turn from our wrong path.
Above other civic institutions, the church is responsible to do the work of healing. Our nation is desperately in need of healing. The sins of racism, classism, violence, and ideological intransigency are violently shaking and destroying the soul of our nation.
Where are the godly leaders in our country who are ready and willing to strip their souls of religious and ideological allegiances and surrender without fear, to seek the path that the Holy Spirit is eager to show us?
There is a way forward. We know that Jesus the Christ came to show us that way. We need to quit insisting that the way forward is my way. It is not my way — it is Christ’s way. No one Christian leader can claim to speak for God. Neither does God need any one of us to make the way clear — God can speak for God’s self.
There is one condition necessary for us to hear God’s voice: “If my people who are called by my name humble themselves, and pray and seek my face and turn from their wicked ways, then I will hear from heaven and will forgive their sin and heal their land.” (2 Chronicles 7:14.)
Someone once said that change happens by listening and then starting a dialogue with the people who are doing something you don't believe is right. There is no virtue in sticking to our allegiances. Our allegiances should not be to the right or the left or even the center. If we follow Jesus, our allegiances are to repentance, forgiveness, and reconciliation. Our life and our only hope are found in the Gospel of Jesus Christ.
Thomas Merton wrote, “You do not need to know precisely what is happening, or exactly where it is all going. What you need is to recognize the possibilities and challenges offered by the present moment, and to embrace them with courage, faith, and hope.”
The truth is that we do know what is happening, and we know what is going on. Our individual and collective sins are robbing us of our dignity. We, the Christian leaders of this country, can choose to wage war with the weapons of our ideological, denominational, and theological perspectives and convictions. Or we can choose to “recognize the possibilities and challenges offered by the present moment, and to embrace them with courage, faith, and hope.”
Fr. Nabil Haddad is a passionate and energetic man. As a Melkite Catholic priest and dean of Old Cathedral in Amman, Jordan, he is especially passionate about fostering peace and reconciliation between Christians and Muslims. This work keeps him very busy, as he travels often to bring his message of peace as far and wide as possible.
The day before we met, Fr. Nabil announced at a press conference a new initiative called Karama. Karama is the Arabic word for dignity. He stressed the importance of coexistence between the Abrahamic faiths and how this can be achieved through education focusing on human dignity and by talking about citizenship. Fr. Nabil said this approach is very successful in reaching the hearts and minds of the Muslim community.
“Do not make the religion of Islam the problem,” he said. “Instead use our vibrant witness – that is what is lacking in other societies.”
As Christians concerned about peace and justice, this time of crisis in the Middle East provides us an opportunity to return to our principles, the “springs of living waters” for people of faith:
I’ve had the chance to speak with author and international peace activist John Paul Lederach about his book, Reconcile: Conflict Transformation for Ordinary Christians. The book, updated from an earlier edition with a new introduction from Bill and Lynne Hybels and additional stories, is a powerful guide on how to seek and realize peace among us on both local and global scales.
Having traveled the world brokering peace agreements between governments and rebel groups, and having risked his own lives and that of his family for the sake of reconciliation, Lederach speaks prophetically to difficult issues facing us today in a way that few can.
From Gaza to Iraq and even Ferguson, Mo., we want to know: what do we do now? Thankfully John Paul Lederach offers us both the hope and the tools to begin achieving reconciliation, wherever we are. In our discussion below we talk about his book, which is capturing the attention and imaginations of leaders everywhere.
“What did you do on your summer vacation?”
Even now students may be answering that question in essays at the start of this new school year. Maybe you wrote such a paper years ago. No matter what you did or where you went this past summer, it was almost impossible to escape the heaviness of the headlines. #BringBackOurGirls has become a distant refrain, almost forgotten beneath the crush of summer tragedies:
Thousands of children traveled alone from Central American countries to enter the U.S. as refugees. Ebola deaths spread to more West African nations killing hundreds including many health workers. The forces of ISIS, intent on carving out an Islamic caliphate, took over major Iraqi cities and beheaded a U.S. journalist in Syria. Russia usurped Crimea and threatened the rest of Ukraine. The U.N. refugee agency announced in late August that “the number of refugees, asylum-seekers and internally displaced people worldwide has, for the first time in the post-World War II era, exceeded 50 million people.” Gaza has been reduced to rubble while Hamas rockets still fly toward Israeli cities. Michael Brown, an eighteen-year-old African American man who might have started college this week, was shot and killed by a white police officer in the waning days of August.
After such a summer, how can we do anything but scoff at Paul’s words from Romans?
In recent years, my family has navigated some rough patches: death, cancer treatments, open heart surgeries, chronic disease, etc. Now, I’m certain this isn’t everyone’s experience, but mine has been that in these times of trauma or tragedy, family comes together to stand with one another as we wrestle through life’s crap. We aren’t picking fights, we are crying on each other’s shoulders.
In recent months, our human family has been enduring an especially rough patch.
Whether in remote villages or urban centers, few have been untouched (in some way) by the realities unfolding.
As I observe our corporate response to tragedy as a human family, and evaluate my own response in the midst of it, I have noticed something disturbing unfold. Rather than rally together as a family navigating a season of trauma, we have used this moment to divide, stir hatred and misunderstanding, point fingers, and more than anything, view those on the opposite side of an issue as less than human.
It was July 19, 2013, and we were leaving New York City for a spiritual retreat, six days after a Florida jury found George Zimmerman “not guilty” in the death of Trayvon Martin. The sadness, anger, and weariness was well worn on the liturgies, prayers, and preaching of many of the churches in our Harlem neighborhood.
We found ourselves joining local church leaders and a few pastors in a conversation about justice that would eventually make its way toward a broad range of matters: the gay rights of questioning teens, clean water for children in Africa, and many of the frequent places conversations go with folks who are concerned with “loving our neighbor.” And so we sat, we listened, and were genuinely moved to openly share about the challenges and opportunities that have come with cultivating safe spaces for GBLT folks in our church community. TOGETHER we also inspired one another as we offered our collective experiences with integrating the arts in fundraising for international relief efforts.
And as Jose and I sat, listened, and shared TOGETHER, we found ourselves with heavy hearts waiting …“Would the conversation broach the tragedy of Trayvon Martin?” It didn’t.
And as we sat TOGETHER in sacred solidarity with compassionate, justice-minded pastors, who happened to be white, somehow we found ourselves feeling quite alone. So we mustered the courage to ask, “How have your churches responded to the Trayvon Martin verdict?” My question was met with silence. The silence that met us did not betray aloof or timid spirits, but rather uncertainty about whether their one voice could really make a difference, or that somehow they did not have the right to “speak on behalf” of brown and black realities.
This week has been a rough one for Mark Driscoll, pastor of Mars Hill Church in Seattle. Following one scandal after another, the Acts 29 Network – which he helped found – removed his standing and his church’s standing within the network. They also encouraged him to step down as the leader of Mars Hill.
To add to that, Lifeway Bookstores, which is one of the biggest faith-based book chains around, decided to stop carrying all of Driscoll’s books. Basically this just means he can join me and all of us progressive Christian authors who have been edged out by Lifeway. You’ll get used to it, Mark.
All of this is good for Christianity as a whole. For starters, it demonstrates the autonomy of the Acts 29 Network from their founder. And despite their many misguided policies regarding women and their proclivity for hyper-calvinism overall, it shows that they, too, have their limits.
As for Lifeway, I can’t really tell if their decision to drop Driscoll is an ethical one, or a matter of mitigating further PR risk by having his titles in their stores. Either way, props for getting his face off the shelves, regardless.
I’d not be surprised, too, if Driscoll chooses to step down from Mars Hill in the near future. At some point, even he will recognize his leadership as untenable.
In the midst of all of this, I’m conflicted.
When I ask people to describe a typical “missionary,” the usual response includes that of a young man with black pants and a white collared shirt (with a name tag attached) that knocks on doors, or perhaps an evangelical preacher who stands on (and shouts from) street corners, or possibly one who travels the far ends of the earth to help the poor and plant new churches. But just because some are more vocal and visible than others, such missionaries should not be acknowledged as the totality of all that exists, because:
All people in all places are missionaries, for all people in all places participate within a particular mission in some shape or form. Missionaries are as diverse as the human community itself.
While most missionaries do not self-define as such, the world is filled with them, many of whom serve with a high degree of commitment and faithfulness. For instance, if a missionary is – by definition – one who participates within a particular mission, then those who consume Coca-Cola are not merely consumers, but they are – by definition – missionaries of the Coca-Cola brand and its corporate mission. Similarly, there are countless political missionaries in all corners of the globe. As election cycles draw close, such missionaries multiply in mass numbers, and their energetic zeal often rivals – and sometimes far exceeds – the determination of many religious clergy labeled as extreme.
The world consists of countless missions and innumerable missionaries. As stated from the onset, all people in all places are missionaries, so not only should we hesitate to assume we know what a “typical missionary” is, we should also attempt to distinguish who a Christian missionary is to be within the context of countless other (complementary and competing) missions and missionaries. So what follows is a brief reflection on what the focus of God’s mission might be, and an exploration of how Christian missionaries may be able to function as a result.
In my pastoral counseling class in seminary, the professor played a video of a counseling session of a black couple. He intended for us to learn some lessons on marriage counseling from it, but it turned out to be a laugh fest for the mostly white class. Repeatedly the husband and wife cut each other down with witty insults. My sense is that the couple reminded the students of George and Louise Jefferson from the TV show The Jeffersons. I sat next to an African American student that day and during the break I turned over to him and asked, “Do you find this funny?” He said, “I’m glad you asked,” and proceeded to tell me that he witnessed this kind of behavior firsthand in his own home since his parents are divorced. Needless to say he did not find the video amusing. I encouraged him to voice this to the class, which he courageously did when we returned from break. It seems while the professor intended to communicate one thing from showing the video, it communicated another because of the manner in which the students were racialized.
I share this story as an analogue to the recent controversy surrounding the production of the Seattle Gilbert and Sullivan Society’s The Mikado — a comic opera written in 1885 as a critique of British politics and institutions, set in distant, mysterious, and mostly made-up Japan. It began with Sharon Chan writing an editorial to the Seattle Times, calling the current production of it by an all-white cast as “yellowface” and “open[ing] old wounds and resurrect[ing] pejorative stereotypes.” Since then, Jeff Yang has also written an editorial for CNN.com entitled, “Yellowface staging of ‘The Mikado’ has to end.” I will not rehearse their arguments here; I write to address why this incident matters to North American evangelicals.
I was sitting in the airport the other day listening to yet another account of the current events unfolding in Israel and Palestine. Almost mechanically, the lips of the news anchor spilled out words like terrorists, extremist, escalating violence, detention, kidnapping, hatred, protest, etc. It was as though they were telling a story of some otherworldly reality that had virtually no human implications. It was all the stuff we are supposed to hear about the Middle East, so it successfully affirmed stereotypes, assumptions and prejudice.
It is an identical claim to moral superiority which matters and which is in fact the cause of the apparent conflict. The underlying issues, whatever you think they may be, whether religious freedom, women’s reproductive rights, creeping restrictions on abortion or loosening of civil rights protections—all these issues are things we can talk about and solve together through discussion and compromise. ...Unless we begin from a position that says, "We refuse to talk with you or compromise."