The Front Page Rule

Still courtesy C-SPAN

Still courtesy C-SPAN

After a week here in FMC Lexington Satellite camp, a federal prison in Kentucky, I started catching up on national and international news via back issues of USA Today available in the prison library. An "In Brief" item, on p. 2A of the Jan. 30 weekend edition, caught my eye. It briefly described a protest in Washington, D.C., in which members of the antiwar group "Code Pink" interrupted a U.S. Senate Armed Services budget hearing chaired by Sen. John McCain (R-Ariz.). The protesters approached a witness table where Henry Kissinger, Madeleine Albright, and George Schulz were seated. One of their signs called Henry Kissinger a war criminal. "McCain," the article continued, "blurted out, 'Get out of here, you low-life scum.'"

At mail call, a week ago, I received Richard Clarke's novel, The Sting of the Drone, about characters involved in developing and launching drone attacks. I'm in prison for protesting drone warfare, so a kind friend ordered it for me. The author, a former "National Coordinator for Security and Counterterrorism," worked for 30 years inside the U.S. government but seems to have greater respect than some within government for concerned people outside of it. He seems also to feel some respect for people outside our borders.

He develops, I think, a fair-minded approach toward evaluating drone warfare given his acceptance that wars and assassinations are sometimes necessary. (I don't share that premise). Several characters in the novel, including members of a House Permanent Select Committee on Intelligence, criticize drone warfare, noting that in spite of high level, expensive reconnaissance, drone attacks still kill civilians, alienating people the U.S. ostensibly wants to turn away from terrorism.

Why I’m Giving Up Peace for Lent

Zacarias Pereira da Mata / Shutterstock.com

Zacarias Pereira da Mata / Shutterstock.com

The violence of our world seems to be spiraling out of control. Every news outlet is filled with the latest tragedy and for many, the violence has struck closer to home than they ever imagined. Sadly, much of the violence is being done in the name of religion. Religion — at its best — is designed to be a conduit for right relationship. At it’s worst, used as a tool for manipulation and violence. While the former is certainly happening, the latter appears to be one step ahead at the moment.

If ever there were a time where the work of peacemaking seemed soft and unrealistic while proposing some kind of fairy tale future reality, it is now. If ever there were a time to set aside the way of reconciliation for the way of revenge, it is now. Peacemaking appears to be a royal waste of time reserved for the ignorant idealists.

Yet, if ever there were a time the exact opposite case could be made, it is now. In recent history, there has never been a time peacemaking is more necessary. In fact, the moment we deny the necessity for peacemaking, we deny the very mission of God and the vocation of God’s people. God’s work is peace — the holistic repair of relationship — and the vocation of God’s people. We aren’t pawns in a divine drama that will end in an atomic holocaust allowing us to apathetically put our hands up in resignation because “everything is going to hell.” No, the Jesus Community is to announce the reality of God’s kingdom and participate in God’s activity of making all things new. And not just in some future world, but NOW.

Where do we start and how do we keep hope in a world of war?

We need to give up peace for Lent.

The Torture Report: A Historical Perspective

schankz / Shutterstock.com

schankz / Shutterstock.com

The release of a 600-page executive summary of the CIA torture report on Tuesday gave confirmation and imagery to many of our saddest suspicions and vague understandings of the CIA’s use of torture. The report, conducted by the Senate Intelligence Committee between 2009 and 2013, reveals that the U.S. carried out post-9/11 “enhanced interrogation techniques” in an ineffective and fear-fueled effort to prevent terrorism. In an attempt to protect our nation, we lost our values, and then tried to destroy the evidence. Still, many shameful specifics are now public knowledge:

Interrogators have exposed detainees to dark, cold isolation, forced rectal feedings, threats to family members, simulated drowning, 180 hours of sleep deprivation, and much more. The Justice Department still hasn’t pressed any federal charges.

This government transparency is new, but the sins are old. Sojourners has advocated for the end and exposure of U.S. torture techniques for years. Take a look at the Sojourners articles below to learn more about the effects of the program and the dreary history that precipitated the report.

The Oracle of Certainty: From Ancient Athens to ISIS

The Temple of Apollo, Anastasios71 / Shutterstock.com

The Temple of Apollo, Anastasios71 / Shutterstock.com

Thank the gods we don’t believe in the utterances of oracles anymore. We don’t search for omens in the entrails of sacrificed animals or believe that women in drug-induced trances can foretell our destiny. Because the ancient Greeks fell for this superstitious mumbo jumbo, they were led into two disastrous wars that had devastating consequences. The great anti-war playwright Euripides offers his critique of wars and oracles in his play, Iphigenia at Aulis, now playing at the Court Theater in Chicago. My talented friend Jeanne T. Arrigo is in the chorus of this production and I have her and the Court Theater to thank for bringing this ancient gem to my attention.

Two Oracles, Two Devastating Wars

Iphigenia at Aulis was first performed a year after Euripides’ death in 406 B.C.E. He wrote it in response to Athens’ nearly 30-year war against Sparta. Known as the Peloponnesian War, it ended in 404 B.C.E. with Athens’ surrender, her fleet destroyed, and the city starving after a four-month siege. Euripides felt that part of the reason Athens went to war in the first place was that the Oracle at Delphi had predicted victory “if they did their best.” Not only did this encourage the outbreak of the war, but it probably made a negotiated settlement impossible. Because why would anyone cease the pursuit of victory if victory has been assured? The Oracle’s prophecy lent an aura of inevitability to the outcome of the war, which in effect robbed the Athenians of their agency. They marched to war like automatons in service of the gods.

To convince Athenians that they were on a path of self-destruction, Euripides dramatized a scene from the beginning of a previous bad military adventure, the Trojan War. As the Homeric story is retold by Euripides, the Greek armies are assembled in the port city of Aulis. Agamemnon is their general, ready to lead a thousand ships to attack Troy to recover Helen, who has run off with young Paris of Troy. The nation has mobilized to avenge this insult to Helen’s husband, Menelaus (Agamemnon’s brother) and all of Greece.

Unfortunately for Agamemnon, there is no wind. The soldiers soon tire of waiting and, despite their war lust, they are threatening to go home. But an Oracle has foretold that Artemis will raise the winds and bring certain victory on one condition: that Agamemnon sacrifice his daughter Iphigenia to her. Under pressure from the troops and his own lust for glory, Agamemnon sacrifices his daughter and the thousand ships are launched. The war is on, and the play ends with the fleet sailing eagerly across the sea.

'Demilitarize the Police!'

AS A FORMER reserve police officer who has taught ethics at two police academies, I followed the news very closely after 18-year-old Michael Brown was shot to death by police officer Darren Wilson in nearby Ferguson, Mo. When I saw the military equipment of the St. Louis County Police—especially the sharpshooter on top of an armored vehicle aiming his rifle at the protesters—I said to my wife, “This may turn out to be very, very bad.”

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In Compassion and Sympathy: A Christian Response to Religious Violence

How did we get here? How should we respond? Photo via iurii/shutterstock.

“If then there is any encouragement in Christ, any consolation from love, any sharing in the Spirit, any compassion and sympathy, make my joy complete: be of the same mind, having the same love, being in full accord and of one mind.” Phil. 2:1-2

I write this essay on the eve of a US led air campaign that marks “the biggest direct military intervention in Syria since the crisis began more than three years ago.” There is no denying that ISIS/ISIL has captured the attention of the world through its religiously inspired acts of violence. The atrocities committed in recent months by ISIS/ISIL have left countless people of faith—including many devout Muslim leaders across the world—speechless.

Yet, one of the central aspects of religiously inspired violence is that it rails against silence. Whether it is Christian violence in Nigeria and Uganda, Hindu violence in Western India, Jewish violence in Gaza, or Islamic violence in Indonesia and Syria, acts of terror demand denunciation. The ubiquity of religiously inspired violence across cultures and religious traditions lends credibility to the belief of some that religion itself is the problem. My own Christian tradition treats our inclination to harm and even kill one another as symptomatic of our fallen natures; it is a mark of our propensity to evil. This is what makes religious violence so pernicious: it twists our one remedy so that it exacerbates the disease.

Violence—whether it arises out of a Quentin Tarantino film or a YouTube video of decapitation—captures our attention. Even as we are repulsed by the scope of human depravity, such acts of violence consume our attention. Scenes of violence are like a mirror into the darkest parts of our soul: we cannot bear the images we see, but neither can we turn away.

How Christians Reject Jesus: On Violence and ISIS

ISIS flag in target scope, Crystal Eye Studio / Shutterstock.com

ISIS flag in target scope, Crystal Eye Studio / Shutterstock.com

Here at Sojourners we have written a lot about nonviolence. We take seriously the words of Jesus that we should love our enemies and pray for those who persecute us. We believe that violence begets violence, or as Jesus put it, “Those who live by the sword die by the sword.” Personally, I take seriously the words of René Girard, the founder of mimetic theory, that we are now “confronted with a perfectly straightforward and even scientifically calculable choice between total destruction and the total renunciation of violence.”

Many Christians look to the Bible to justify divinely sanctioned violence against our enemies. Excuse me for stating the obvious, but Christians are not Biblians. We are Christians. As Christians, we should be putting Jesus first. Not Deuteronomy. Not Joshua. Not Judges. Not David. Not Solomon. Not Peter. Not Paul. Not the Bible.

Jesus first.

And Jesus calls us to nonviolence. As one of the early Christians stated, the way of Jesus, the way of nonviolent love that embraces our enemies, is the way of the cross and the world thinks that way is foolish.

We proclaim Christ crucified, a stumbling block to the Jews and foolishness to the Gentiles, but to those who are the called, both Jews and Greeks, Christ the power of God and the wisdom of God. For God’s foolishness is wiser than human wisdom, and God’s weakness is stronger than human strength.

War Is Not the Answer

Sojourners magazine Jan.-Feb. 2003 cover

That was a bumper sticker Sojourners published at the outset of the Iraq war more than a decade ago. American church leaders had not only opposed the war but offered an alternative: "An Alternative to War for Defeating Saddam Hussein, A Religious Initiative." We not only presented it to Colin Powell’s personal council and Tony Blair, but also printed full-page ads in every major British newspaper the day before their Parliamentary debate and vote on the war. The U.K.’s Secretary of State for International Affairs, Clair Short, told me the only real alternative on the table in their Cabinet meetings was “The American church leaders’ plan,” which, she said, was seriously discussed. U.S. and U.K. leaders showed they were drawn to an alternative plan to war that would remove any weapons of mass destruction that Saddam Hussein might have had (which he did not) and even to ultimately remove him from power but without going to war. Pope John Paul II was also opposed to the potential war. Both the Vatican and the American church leaders warned that the potential costs of a war in Iraq could include increasing the scope and threats of international terrorism. ISIS is that sad prophecy come true; the habit of war prevailed.

I have always believed that any alternative to war must still address the very real problems at hand — just in a more effective way. To say that “war is not the answer” is not only a moral statement but also is a serious critique of what doesn’t work; wars often fail to solve the problems and ultimately make them worse. War has to answer to metrics, just as more peaceful alternatives do. The war in Iraq was a complete failure with enormous human and financial costs; ISIS is now one of the consequences.


Courtesy Kathy Kelly

The graffiti on the wall of Borderfree Community Center of Nonviolence. Via Kathy Kelly

During a recent visit to Kabul’s Emergency Surgical Center for Victims of War, the staff shared with us their sense of what's happening around the country, derived from the reports of staff working at several dozen clinics and at their main hospitals in two other provinces. They described Kabul as "a bubble." They told us full-scale wars are being fought between quite heavily armed forces in both eastern and southern Afghanistan, although the news coverage that goes beyond Afghanistan generally pertains to Kabul. The groups fighting the Afghan government include various warlords, the Taliban, drug kingpins, and foreign fighters, some of whom may be strategizing ways to cut off the roads to Kabul. The Kabul “bubble” can be quite vulnerable.

The borders now vanishing in the Middle East – the most radical transformations of the map here since the post-WWI Sykes Picot agreement – are being redrawn in chaos and fear. The bubbles that burst here are the hopes for peace in a world avid for control of this region and its resources. Unfortunately, durable structures of separation and domination make it difficult for many young Afghans to fulfill their longings to connect meaningfully, peacefully, and stably with a saner world united under one blue sky.

The Nature of Joy

Annette Shaff/ Shutterstock.com

Annette Shaff/ Shutterstock.com

As the Father has loved me, so have I loved you. Abide in my love. If you keep my commandments, you will abide in my love, just as I have kept my Father's commandments and abide in his love. These things I have spoken to you, that my joy may be in you, and that your joy may be full. This is my commandment, that you love one another as I have loved you. Greater love has no one than this, that someone lay down his life for his friends. – John 15:9-12

War is always ugly. The loss of innocent lives is never easy to swallow. And yet, as tanks open fire on the humble homes of the Gazan poor and rockets rain down on a terrified Israeli populace we are compelled to ask, “How do we keep coming back to this profane and violent place called war?” Why do we consistently and continually fail to understand the simple principles of our own faith and the faiths of those who profess a belief in God?

These simple faith principles speak of a command to love one another and to have a deep and abiding respect for all life – especially innocent life. Then, why do we fail to love justice, peace, and mercy as God commands and seem so determined to visit such violence and destruction on our world and on one another?

Similar questions arise for me in my work as a pastor who labors in organizing people of faith to contend with the tough issues that we face daily in our country. Issues like the mass incarceration of our young, the struggle for human dignity by the poor, the lack of employment opportunities for those who desire only to feed their children and raise their families, and the millions who yearn to step out from the shadows of unjust immigration laws and be recognized as cherished citizens of an open and welcoming nation. These are the tough issues that bring me and so many other clergy and people of faith from the confines of the church into the streets and homes of those whose lives are tethered closest to the pain of injustice. In each of these instances the moral challenges seems so clear but the outcomes are incongruent with the faith principles that are designed to guide our hearts and direct our actions.