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the complicity of moderates

I have almost reached the regrettable conclusion that the Negro’s great stumbling block in his stride toward freedom is not the White Citizen’s Counciler or the Ku Klux Klanner, but the white moderate who is more devoted to “order” than to justice.

—Martin Luther King, Jr., “Letter from Birmingham Jail” (1963)

 

I wish you were either hot or cold; if I had my way you’d be one way or the other, all the way, but you lukewarm types, you passionless types, you make me want to vomit.[1]

—John of Patmos, speaking for God (late first century)

 

The only thing necessary for the triumph of evil is that good men do nothing.

—Edmund Burke (1770)

The well-known quote attributed to statesman and philosopher Edmund Burke (1729–1797) perfectly describes the role played by moderates and political independents in any society—good people who do nothing to stop the triumph of evil.

The persistence of evil in a nation is more due to the inaction and inattention of political and religious moderates than it is to the actions of dedicated white supremacists and authoritarian politicians. Throughout history, those who consider themselves moderates, centrists, and independents have, by their silence, been complicit with the rule of autocrats and evil regimes. Whether they realize it or not, they are often collaborators with tyrants and despots. They have historically allowed racism, misogyny, antisemitism, ethnic cleansing, war, poverty, and oppression to flourish by their self-centered lack of attention and action.

In his famous “Letter from Birmingham Jail,” Dr. Martin Luther King, Jr (1929–1968) wrote:

We will have to repent in this generation not merely for the hateful words and actions of the bad people but for the appalling silence of the good people. Human progress never rolls in on wheels of inevitability; it comes through the tireless efforts of men willing to be coworkers with God.

Today, political moderates and centrists like to portray themselves as common-sense people who keep an open mind on issues, are willing to listen to different viewpoints, think for themselves, and are not extreme in their beliefs. These are the so-called independent voters who do not strongly affiliate with either major party or their ideologies. They often feel themselves to be above the partisanship that afflicts the rest of us.

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compassion in action: charity, service, and justice

Compassion is a feeling of empathy with the suffering of others, the capacity to feel how others feel. The Latin root of the word compassion is a compound of com (with) and passio (suffer), which gives us the meaning to suffer with. Compassion is entering into the pain of another. It is feeling the suffering of someone else—experiencing it, sharing it, tasting it. It is identifying with the sufferer, being in solidarity with the sufferer.

True compassion is being so moved at a gut level that we are moved to the point of action. Jesus was moved by compassion for the poor. We are told that, “He had compassion on them because they were harassed and helpless, like sheep without a shepherd” (Matthew 9:36) And in the parable of the Good Samaritan he demonstrated that the one who loves the neighbor is the one who shows compassion on the one who suffers, even if that person is culturally defined as the enemy.

Marcus Borg (1942–2015) has said that, “For Jesus, compassion was the central quality of God and the central moral quality of a life centered in God.” The Pharisees represented a theology of holiness, according to Borg, which was based on holiness as a defining characteristic of God: “Be holy for I, Yahweh, am holy.” (Leviticus 11:44) Jesus proclaimed a theology of compassion based on an alternative characterization of God’s essence: “Be compassionate as your Father in heaven is compassionate.” (Luke 6:36) These differing theologies led them to different ways of living.

compassionate action

Compassionate action usually takes three forms: charity, service, and justice. Although some would include service under the first category, charity more specifically involves gifts of money, clothing, food, or other material goods, but does not necessarily involve an investment of our time and talents. Charity is important, but writing a check to a worthy does not really change us in a fundamental way. Although charitable giving demonstrates a generous nature, we often remain distant from those we seek to help. Service, however, involves us face-to-face with those in need. It can be an immensely transformative experience that can change us from our natural state of self-centeredness into increasingly selfless people. Perhaps it is the only thing that will. Although generosity sometimes leads to self-satisfaction, service often becomes a very humbling experience.

Charity and service are both personal forms of compassionate action. Their objective is to alleviate the effects of suffering in the world. Justice, on the other hand, seeks to eliminate the root causes of suffering. Martin Luther King, Jr. (1929–1968) said:

We are called to play the Good Samaritan on life’s roadside; but that will be only an initial act. One day the whole Jericho road must be transformed so that men and women will not be beaten and robbed as they make their journey through life. True compassion is more than flinging a coin to a beggar; it understands that an edifice that produces beggars needs restructuring.

Justice is focused on transforming the social structures and systems that produce poverty and suffering. Justice is the social form of compassionate action. It is the political means of caring for the least of these. The difference between charity and service on the one hand and justice on the other is this: charity and service seek to heal wounds, while justice seeks to end the social structures that create wounded people in the first place. William Sloane Coffin (1924–2006) has said: “The bible is less concerned with alleviating the effects of injustice, than in eliminating the causes of it.” Still, all three of these are necessary components of what German martyr and theologian Dietrich Bonhoeffer (1906–1945) described as righteous action in the world. Together, righteous action and contemplative prayer would form the essence of a  “religionless Christianity” in our day.

Our being Christian today will be limited to two things: prayer and righteous action among [humanity]. All Christian thinking, speaking, and organizing must be born anew out of this prayer and action.

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the politics of Jesus

Part 1: the politics of the domination system

The word ‘politics’ comes from the Greek word politikos, meaning “of, for, or relating to the polis.” Polis literally means ‘city’ in Greek. It can also mean ‘citizenship’ and ‘body of citizens.’ Pete Seeger once said that politics happens whenever we bring people together.

The Greek philosopher Aristotle (384-322 BCE) wrote an eight-volume book called Politiká, a dissertation on governing and governments. In his case, he was concerned with the Greek city-state. He saw politics as our “social relations involving authority or power.” Aristotle classified a number of real and theoretical states according to their constitutions. On one side stand the true (or good) constitutions, which aim for the common good, and on the other side the perverted (or deviant) ones, considered such because they aim for the well-being of only a part of the city.

Here are his opening lines: “Since we see that every city-state is a sort of community (in Greek, koinônia, pronounced koy-nohn-EE-ah) and that every community (koinônia) is established for the sake of some good (for everyone does everything for the sake of what they believe to be good), it is clear that every community (koinônia) aims at some good, and the community (koinônia) which has the most authority of all and includes all the others aims highest, that is, at the good with the most authority.”

Politics has to do with how we structure our life together as a society—either for the sake of the common good or for the sake of a privileged few. This includes our overarching economic system, taxation policies, governing budgets, the rights of citizens, social justice, and human equality.

When we discuss the politics of Jesus, we must first understand the political structures of first-century Roman Palestine, which was an occupied province of the Roman Empire. Rather than Aristotle’s city-state organized for the common good, Jesus experienced three despotic structures of government organized for a privileged few at the expense of the vast majority. Galilee was a monarchy ruled by Herod Antipas. After the removal of his brother Herod Archelaus by Rome in 6 CE, Judea was ruled directly by a Roman Procurator who reported to the governor of Syria. However, the day-to-day operations were entrusted to a wealthy oligarchy (meaning ‘the ruling few’) of the Sadducees, sometimes referred to in the gospels as “the leaders of the people,” or “the chief priests and the elders.” In conquered territories, it was always Rome’s practice to find indigenous collaborators to rule on their behalf. And they always chose people from the wealthy class who saw it in their personal interest to support power when it advantaged them. On top of these structures was an emperor in Rome who was essentially a self-appointed dictator. So Jesus was confronted by a monarchy in Galilee, an oligarchy in Jerusalem, and a dictatorship in Rome. Continue reading

the kingdom of God: an introduction

The time is fulfilled, the kingdom is at hand. (Mark 1:15)

The kingdom of God has come upon you. (Luke 11:20)

The kingdom of God is among you. (Luke 17:21)

The kingdom of God is spread out upon the earth, and men do not see it. (Gospel of Thomas 11)

At the heart of the gospel of Jesus is the kingdom of God. This one phrase sums up the entire ministry of Jesus and his whole life’s work. Jesus spoke in Aramaic and the New Testament was written in Greek. The expression kingdom of Godbasileia tou theou (bas-il-EH-ah too THEH-oo) in Greek and malkutha d’elaha (mal-KOOTH-ah dehl-ah-HAH) in Aramaic—points to the ruling activity of God over human social relationships.

As we read the gospels of Matthew, Mark, and Luke, we see that every thought and saying of Jesus was directed and subordinated to one single thing: the realization of the reign of God’s love, compassion, justice, and peace within human society. Although Jesus spoke of the kingdom of God frequently, he never clearly defined it. Instead, he spoke of it in parables, comparing something familiar (mustard seed, leaven, lost coins, a man who sowed a field) with something unfamiliar.

Then he said, “What is the kingdom of God like? And to what shall I compare it?” (Luke 13:18)

Therefore, we must always test any proposed definition or meaning of the kingdom against the parables. Over the centuries, a variety of interpretations of what Jesus meant by the kingdom of God have been put forth. We will briefly examine six of the most common explanations: the reign of God as 1) heaven, 2) an inner spiritual experience, 3) the church, 4) a separate society, 5) a new state, and 6) a new world. Continue reading

the death of Jesus

Now large crowds were travelling with him; and he turned and said to them, ‘Whoever comes to me and does not hate father and mother, wife and children, brothers and sisters, yes, and even life itself, cannot be my disciple. Whoever does not carry the cross and follow me cannot be my disciple.
—Luke 14:25–27

 

the cost of discipleship

To further his movement for social and economic justice, Jesus had gathered a core team of 82 disciples, with twelve in a leadership role. He had sent the remaining 70 out in pairs to the villages of Galilee to share meals, heal, and proclaim the coming of the kingdom of God.[1]

Jesus told his disciples that following him was going to be extremely difficult, even dangerous. His words about hating family are strange—words we would rather not hear, words we would like to go away. They are difficult to comprehend from a man who consistently preached love over hate.

In joining the Jesus movement, the disciples had entered what is known as a “fictive family,” not related by blood but through bonds of love for one another as sisters and brothers. In the traditional culture of ancient Israel, individuals had no real existence apart from their ties to blood relatives, particularly their parents. Jesus prioritized the creation of the kingdom of God over the pulls of family responsibility, commending his disciples for cutting their ties—leaving home, livelihood, and family behind. He knew this would be a difficult decision and a challenging test. These were strong words meant to open people’s eyes to the reality of what Jesus was about, what he was proposing, and where he was going.

Suppose one of you wants to build a tower. Will he not first sit down and estimate the cost to see if he has enough money to complete it? For if he lays the foundation and is not able to finish it, everyone who sees it will ridicule him, saying, ‘This fellow began to build and was not able to finish.’

Or suppose a king is about to go to war against another king. Will he not first sit down and consider whether he is able with ten thousand men to oppose the one coming against him with twenty thousand? If he is not able, he will send a delegation while the other is still a long way off and will ask for terms of peace.[2]

Jesus clearly understood that imprisonment, torture, and death are always potential and likely consequences of the pursuit of justice in an unjust society. He cautioned his followers that in order to follow him, they must be willing to risk public execution on a cross—the penalty for civil disobedience and insurrection by common people under Roman rule. It was a time of decision. Jesus was heading towards a confrontation with power that risked his life and the lives of his followers.

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Jesus, justice, and the law

 Justice, and only justice, you shall pursue.
Deuteronomy 16:20 (the Law)

What does the Lord require of you but to do justice?
— Micah 6:8 (the Prophets)

Strive first for the reign of God and God’s justice.
— Matthew 6:33 (the Gospels)

Was Jesus a law-abiding citizen? Or did he teach us to step outside the law when needed in the name of compassion and justice? Traditional orthodox Christianity claims that Jesus was perfect and sinless, fulfilling the Law of Moses and the Prophets of ancient Israel. Therefore, he obeyed the Hebrew Law completely. But the truth is more complex, illustrating the tension between written and oral laws and the biblical call to justice.

During his life, Jesus experienced three despotic structures of government organized for a privileged few at the expense of the common good of the majority. Upon the death of Herod the Great (73–4 BCE), his kingdom was divided among his three sons. Galilee was a monarchy ruled by his son Herod Antipas (born before 20 BCE – 39 CE). After the removal of his brother Herod Archelaus (23 BCE – 18 CE) by Rome in 6 CE, Judea was ruled directly by a Roman Procurator who reported to the governor of Syria. However, the day-to-day operations were entrusted to a wealthy oligarchy (meaning the ruling few) of the Sadducees, sometimes referred to in the gospels as “the leaders of the people,” or “the chief priests and the elders.” In conquered territories, it was always Rome’s practice to find indigenous collaborators to rule on their behalf. And they always chose people from the wealthy class who saw it in their personal interest to support power when it advantaged them. On top of these structures was an emperor in Rome—first Augustus (63 BCE – 14 CE), and then Tiberius (42 BCE – 37 CE)—who was essentially a self-appointed dictator. So Jesus was confronted by a monarchy in Galilee, an oligarchy in Jerusalem, and a dictatorship in Rome.

There were obviously overlapping legal systems in place in this conquered nation, but the one that is usually discussed in regards to Jesus is the Hebrew Law found in the Torah, the first five books of the Hebrew Bible. At the time of Jesus, there were three levels of Hebrew Law. At the core were the Ten Commandments, which we are told were given on stone tablets to Moses by Yahweh.[1] Surrounding these were 316 laws (mitzvot) found in the Covenant Code[2] of Exodus, the Holiness Code[3] of Leviticus, and the Deuteronomic Code[4] of Deuteronomy that were written over hundreds of years. The three codes are significantly different in the range of social and religious issues they cover, the style in which they are written, and the fundamental rules they establish. They can broadly be conceived of as the law of the tribes, the law of the Temple, and the law of the royal court. They show a progression from a primitive tribal confederacy to a sophisticated temple-state ruled by a king. Debating specific interpretations of the Law was an ongoing activity, resulting in an oral law developed by the Rabbis and Pharisees. They viewed it as creating a ‘fence’ around the Law to keep its precepts from being violated.

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the weight of a snowflake

When you become discouraged by the seeming immensity of the task before us, remember this little fable about a conversation between two birds—a dove and a chickadee.

“Tell me the weight of a snowflake,” a chickadee asked a wild dove. “Nothing more than nothing,” was the answer. “In that case, I must tell you a marvelous story,” the chickadee said.

“I sat on the branch of a fir tree, close to its trunk, when it began to snow, not heavily, not in a raging blizzard, no, just like in a dream, without any violence. Since I didn’t have anything else to do, I counted the snowflakes settling on the twigs and branch. Their number was exactly 3,741,952. When the next snowflake dropped onto the branch—nothing more than nothing, as you say—the branch broke off.”

Having said that, the chickadee flew away.

The dove, since Noah’s time an authority on the matter, thought about the story for a while, and finally said to herself: “Perhaps there is only one person’s voice lacking for peace and justice to come about in the world.”

follow Jesus: a hymn

Music: “Untitled Hymn (Come to Jesus)” by Chris Rice

 

Hear the call of Jesus
Stirring in your heart
A voice of love that calls to you today
So follow Jesus
Follow Jesus
Follow Jesus with love

In a land of plenty
Children cry in need
Stir up your love to feed them every day
So feed the hungry
Feed the hungry
Feed the hungry with love

Living without shelter
Lost and all alone
Stir up your love to house the homeless ones
So house the homeless
House the homeless
House the homeless with love

Standing on your doorstep
Not a friend in sight
Stir up your love to welcome strangers in
So welcome strangers
Welcome strangers
Welcome strangers with love

Listen to their voices
All around the world
Stir up your love to serve all those in need
Go serve the needy
Serve the needy
Serve the needy with love

Call upon this nation
Brothers, sisters all
Stir up your love for justice in our world
And work for justice
Work for justice
Work for justice with love

Go, follow Jesus
Follow Jesus
Follow Jesus with love

 

 

© 2015 Kurt Struckmeyer

For more background on this hymn see a previous post titled “writing new lyrics

a eucharistic prayer

The bread of life for all who hunger.
The cup of compassion for a broken world.

The Eucharistic prayer

L:         For the gentle power of love
in human life and history,
we give thanks and praise.

Long ago our ancestors knew love’s power
and they became the tellers of love’s tale.
Love bound them in covenant,
gathering them in community
with compassion and concern
for the poorest among them.

Yet centuries of domination and violence
shaped a different kind of community
based on selfishness and inequality,
and the lust for wealth and power.

In the struggle against oppression,
Jesus became the face of love,
showing us the way to abundant life.
In word and deed, he announced
love’s new reign of justice, reconciliation, and peace.
Filled with the courage and passion of love’s spirit,
he gave his life to challenge the unjust systems of this world.

On the night of his arrest,
as he shared a meal with his friends,
Jesus took bread, gave thanks, broke it,
and gave it to his followers, saying:
“Share this bread among you; this is my body, broken for justice.
Do this to remember me.” 

When supper was over, he took the cup, gave thanks,
and gave it to his disciples, saying:
“Share this wine among you; this is my blood, shed for a better world.
Do this to remember me.”

“Blessed are those who hunger and thirst for justice,
for they shall be nourished.”

God of love, spirit of compassion,
bless us and this bread and wine.
May this meal be food and drink for our journey—
renewing, strengthening, and sustaining us.

When we eat this bread and drink from this cup
we remember the life of Jesus
and dedicate our lives to his vision of a world
where all are fed with dignity and hope.

The table is ready. All are welcome. Come, for the feast is spread.

As the bread and wine are shared, these words are said:

The bread of life for all who hunger.
The cup of compassion for a broken world.

The blessing after the meal:

L:         May this meal nourish us and refresh us,
may it strengthen us and renew us,
may it unite us and keep us in God’s gracious love,
now and forever. Amen

L:         Let us pray.
God of love, we give you thanks for satisfying our hungry hearts with this meal.
Send us from here to reveal your love in the world.
Inspire in us the resolve and the courage, the compassion and the passion,
to do justice, to love kindness, and to walk humbly with you. Amen

Dismissal:

L:         Go forth in service, remembering to fight, work, and pray
for those who suffer unjustly in our world.

 


Note:  Martin Luther wrote in 1519—

When you have partaken of this sacrament, therefore, or desire to partake of it, you must in turn share the misfortunes of the fellowship . . . all the unjust suffering of the innocent, with which the world is everywhere filled to overflowing. You must fight, work, pray and—if you cannot do more—have heartfelt sympathy.


 

© 2016 Kurt Struckmeyer

no longer male and female

I recently heard of a wedding ceremony in which the pastor charged the couple with two tasks—for the bride: to be submissive to her husband, and for the groom: to lead as the head of the family. These are not unusual expectations for couples in conservative Evangelical churches. In fact, they have been considered normal marital obligations for men and women for the past two thousand years.

We find biblical texts supporting this hierarchical relationship in early church letters attributed to both the New Testament figures of Paul and Peter.

First, there is this in Paul’s letter to the Colossians (3:18–4:1):

Wives, be subject to your husbands, as is fitting in the Lord.

Husbands, love your wives and never treat them harshly.

Children, obey your parents in everything, for this is your acceptable duty in the Lord.

Fathers, do not provoke your children, or they may lose heart.

Slaves, obey your earthly masters in everything, not only while being watched and in order to please them, but wholeheartedly, fearing the Lord . . .

Masters, treat your slaves justly and fairly, for you know that you also have a Master in heaven.

Second, there is a more elaborate version is found in Paul’s letter to the Ephesians (5:21–6:9):

Be subject to one another out of reverence for Christ.

Wives, be subject to your husbands as you are to the Lord. For the husband is the head of the wife just as Christ is the head of the church, the body of which he is the Savior. Just as the church is subject to Christ, so also wives ought to be, in everything, to their husbands.

Husbands, love your wives, just as Christ loved the church and gave himself up for her . . .  In the same way, husbands should love their wives as they do their own bodies. He who loves his wife loves himself.

Children, obey your parents in the Lord, for this is right . . .

And, fathers, do not provoke your children to anger, but bring them up in the discipline and instruction of the Lord.

Slaves, obey your earthly masters with fear and trembling, in singleness of heart, as you obey Christ . . .

And, masters, do the same to them. Stop threatening them, for you know that both of you have the same Master in heaven, and with him there is no partiality.

Finally, a third version is represented in the first letter of Peter (2:13–3:7):

For the Lord’s sake accept the authority of every human institution . . .

Slaves, accept the authority of your masters with all deference, not only those who are kind and gentle but also those who are harsh.

Wives, in the same way, accept the authority of your husbands, so that, even if some of them do not obey the word, they may be won over without a word by their wives’ conduct, when they see the purity and reverence of your lives . . .

Husbands, in the same way, show consideration for your wives in your life together, paying honor to the woman as the weaker sex.

In these instructions, the expected ethical behavior is listed in pairs reflecting typical social relationships of the first century, addressing first the person who plays  a subordinate role and then the person of superior standing .  These injunctions maintain the traditional social hierarchy. Those in the inferior position are always urged to be obedient to the one whom society gives the upper hand.

In the nineteenth century, German biblical scholars labeled these parallel moral injunctions as the Haustafeln (household tablets), which are New Testament laws for everyday domestic relations. They were intended to imitate the typical social behaviors of the Roman and Jewish traditions in which the early church developed. Some scholars contend that they reflect similar admonitions by Greek Stoic philosophers who shaped the predominant Roman culture. In the past, many traditional scholars have argued that although these hierarchical relationships seem inconsistent with the teachings of Jesus, they were simply an attempt to accommodate the radical new faith to the cultural norms of the empire of Rome in the first and second centuries, so that Christians could blend in with their neighbors. But the followers of Jesus were never meant to blend in. Rather, they were to present an alternative lifestyle to the world. Continue reading

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