Category: Service

some thoughts on loving-kindness

He has told you, O mortal, what is good; and what does the Lord require of you but to do justice, and to love kindness, and to walk humbly with your God?
– The prophet Micah (NRSV)

I have always depended on the kindness of strangers.
– Blanche DuBois in “A Streetcar Named Desire”

Can kindness save the world? That is the question I posed as I reflected on the theme of ‘transforming the world through loving kindness.’ Are we really talking about changing the world through small acts of kindness, perhaps from one stranger to another? If so, are we discussing a movement like London’s ‘Kindness Offensive,’ known for orchestrating large-scale ‘random acts of kindness?’ Although kindness is an important virtue, and the world is all the better for it, can friendly, gentle, caring, considerate, and helpful people change the entrenched systems of domination, poverty, and violence that we face in our neighborhoods, nation, and the global community? Kindness may give pleasure to others and make us feel better in return, but I suspect that transforming the world will require more than simple acts of kindness that lift someone’s spirits.

Perhaps the answer to my question can be found by exploring the meaning of the phrase ‘loving kindness.’ That intriguing expression offers new insights. There are two ways of looking at this phrase and it turns out they are interconnected. The first, and perhaps the most obvious, is in reference to the poetry of Micah 6:8 in the New Revised Standard Version (NRSV) translation—“He has told you, O mortal, what is good; and what does the Lord require of you but to do justice, and to love kindness, and to walk humbly with your God?” In this context, it is important to grasp what it means to ‘love kindness,’ (a verb with an objective noun), particularly in partnership with such concepts as ‘justice’ and ‘humility.’ A second way of looking at the phrase is by examining the peculiar hyphenated word ‘loving-kindness’ (a compound noun), invented by Miles Coverdale (1488-1569) when he created the first English translation of the Bible in 1535. If this is the case, one wonders why ‘kindness’ needs a modifier. Is there any other kind of kindness than the loving kind? Continue reading

beyond ritual: a life of prayer and action

In March 1943, the Gestapo arrested and imprisoned Dietrich Bonhoeffer, a young Lutheran theologian and pastor, because documents linked him to subversive activities against the Reich. Two years later, just a few days before the end of the war in Europe, he was hanged at the Flossenbürg concentration camp.

A year before his execution, as he sat alone inside cell 92 in Berlin’s Tegel prison, Bonhoeffer reflected on the state of the church to which he had devoted his adult life. In a letter to his close friend Eberhard Bethge, Bonhoeffer wrote about the seeming ineffectiveness of Christianity—and religion in general—in contemporary life.

We are moving towards a completely religionless time; people as they are now simply cannot be religious anymore. Even those who honestly describe themselves as ‘religious’ do not in the least act up to it, and so they presumably mean something quite different by ‘religious’…

And if therefore man becomes radically religionless—and I think that is already more or less the case (else, how is it, for example, that this war, in contrast to all previous ones, is not calling forth any ‘religious’ reaction?)—what does that mean for ‘Christianity’?

In light of the depravity of the Nazi state and the horrific violence of the Second World War, perpetrated by religious people on all sides, the church had proven to be either incapable or unwilling to deal with the evils of the modern world. For many, the religious practices of Christianity had become personal and private, and were largely divorced from social ethics and politics. The mainstream churches in the so-called “Christian nations” proved to have no prophetic voice.

Bonhoeffer was disturbed that religious people were not speaking out and their social and political struggles were conducted without drawing on their faith—or more likely, that their faith had become so disjointed from social and political conditions that they saw no connection. If religious institutions in every nation were willingly transformed into servants and chaplains of their respective states, and if Christians were not raising a prophetic voice for peace and justice, Bonhoeffer asked if there was some other way that one could be a Christian in a world of continual injustice, suffering, and violence.

Are there religionless Christians? If religion is only a garment of Christianity—and even this garment has looked very different at different times—then what is a religionless Christianity?

Bonhoeffer was struggling with what remains when the typical traits of a religion—clergy, religious institutions, sacred rites, orthodox beliefs, and a rigid moral code—are eliminated. How would that redefine Christianity and what would become of the church as a result? Continue reading

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