YOU SHOULD GIVE HER THE CAR!

“YOU SHOULD GIVE HER THE CAR!”

            When Inez Giles and I started doing workshops on racism in the mid-1990’s, one of our first efforts was a series of workshops organized by Clergy and Laity Concerned of Atlanta. This group was founded in 1965 to oppose the Vietnam War, and it was at a CALC national meeting that Dr. Martin Luther King, Jr, first opposed the Vietnam War in public.  It no longer exists on a local Atlanta or national level.  The demise of this peace and justice group resonates now, as we watch the decline of the mainstream American church.  Without the lifeblood of peace and justice flowing through the heart of the life of the church, we eventually dry up, as we are doing now.

            At the end of the first night of those CALC workshops, an older white woman came up to us, and speaking to Inez, she said: “I have a problem that I want to get you advice on.  My husband and I have a colored maid, and when I drive her home, I let her sit in the front seat because I want to acknowledge that we are equals.  But, when my husband drives her home, he makes her sit in the back of the car.  He and I argue about it a lot, but I can’t get him to change.  What should I do?”

            Inez replied: “You should give her the car!”  The woman was so astonished that she said nothing for a long while, and then she replied:  “I can’t give her the car.”  Inez replied:  “Then you won’t solve your problem.”  The woman walked away, looking saddened and chastened.  I was reminded of the powerful rich man who once asked Jesus what he should do to find life, and Jesus replied that he should give away all his possessions and follow Jesus.  The rich man turned away with sadness (Mark 10:17+).

            As I watched the white supremacy gathering in Virginia over the weekend, I was reminded of how strongly those of us who are classified as “white” cling to that central definition of our identity.  It is no surprise that white folks have reacted so strongly to the election of Barack Obama as president, even going so far to elect the quintessential white man as president, Donald Trump.  Every time there are minor gains for people of African descent in our country, the white reaction is harsh and strong.   Whether we are young and right wing as this weekend’s demonstrators were, or whether we are older and liberal as was the woman who talked with Inez and me was, the importance of being white remains powerful and seems to be essential to us.

            In the current atmosphere of white supremacy re-asserting itself publicly, it may seem naïve to talk about reparations, but I want to examine it briefly and look at it more next week: “you should give her the car.”  The word “reparations” comes from the same root as the word “repair,” and its root meaning is to restore something to its original state or relationship.  In regard to “race” in the USA, this process would involve not only monetary payments but also a public acknowledgment of the cause of the brokenness of the relationship, i.e. the idea and the enforcement of white supremacy in American culture, including and especially the marriage of slavery and race in our history.

            In regard to reparations, a main complaint from those of us classified as “white,” is that slavery ended in 1865, over 150 years ago.  So, how can we possibly address those issues from so long ago?   Fortunately, people like Doug Blackmon in his book “Slavery By Another Name” have reminded us that legal slavery did not end with the 13^th Amendment to the Constitution.  It was re-established, especially in the South, under the names of “segregation” and “Jim Crow,” but it wasn’t called slavery for obvious reasons. 

            Doug’s helpful suggestion is that we re-name this period in American history, beginning in 1877, “neo-slavery” in order to get closer to the political and institutional dynamics that actually existed.  With this new definition, he feels that slavery did not end until 1945, but my sense is that it did not end until 1965 with the passing of the Voting Rights Act.  And, of course, it still exists in the 13^th Amendment for those held as prisoners – need more explanation for the kindergarten-to-prison pipeline?

            The revelatory nature of this re-orientation to 1965 is that almost all of us know people who were held in slavery or their direct descendants.   While we’ll explore this more next week, let’s allow this idea to sink in:  slavery did not end in the USA until 1965.  We should give her the car.

GOD INTENDS HEALTHCARE FOR ALL -- YES, SHE DOES!!!

GOD INTENDS HEALTHCARE FOR ALL – YES, SHE DOES!!!

            This week’s blog continues on the subject of healthcare as filtered through the 3^rd and 4^th chapters of Acts.  As we saw last week, through the power of God, Peter and John channel both healing and curing to a man who has been crippled from birth.  It is an amazing story, and the Lukan author of Acts lets us see the joy of the man and the astonishment of the people in the Temple, as they see this “unclean” man welcomed into the community.

            Not everyone is pleased, however.   The political and religious leaders do not believe that God intends healthcare for all.  They prefer to believe that God should ration healthcare out only to those who are deserving, and of course in their belief system, they and their allies are the “deserving.”  So, rather than celebrating this miraculous healing and curing, they do what the powers always do – they arrest Peter and John and threaten them with torture, a little water-boarding in the name of God.  After a few days in jail with no bail, Peter and John are brought before the court. 

            The judge tells them that they will be granted probation on the condition that they stop talking and acting like God intends healthcare for everybody.  In the past, Peter has yielded to this pressure.  On the night of the arrest of Jesus, he denied that he knew who Jesus was, even as he strained to hear what was going on in the home of the high priest.  Here, however, the Spirit has moved in Peter and in John – they tell the judge that while they recognize his civil authority, they cannot agree to the conditions of the probation – they must continue to speak about and act on what they have seen and heard.  It is the second miracle of this long story – first the man is healed and cured, and second Peter and John now become bold witnesses to the truth that God intends healthcare for all.

            In today’s political climate, this story resonates throughout the corridors of our hearts and the halls of power.  The four gospels all testify that the majority of Jesus’ actions are healing and curing.  There is no one – and I mean no one – who comes to Jesus who is not healed and/or cured by him.  We see evidence of Peter’s healing in this story.  Mary Magdalena, the PRIMARY witness to the resurrection, is healed of seven demons.  And Paul, the originator of the idea of the “urban” church, has a dramatic healing on the road to Damascus.  God intends healthcare for all because we are all in need of healing and curing. 

            One of the arguments against this universal healthcare is that such a system would mean rationing of healthcare, but that rationing already exists strongly in our current money-based system.  Those with access to money can get healthcare – those without have a LONG wait or get no healthcare at all.  So, the issue with universal healthcare is that the rationing will be spread to all of us instead of falling on those who have little or no money.   It is striking to me that in this story in Acts 3 & 4, the crippled man asks for money, and Peter’s response is that he has no money to give him!  BUT, Peter indicates that he can share with him the power of God to provide healthcare for all.  And Peter and John do that.  It is the first public act of the church, to believe in and to act for the idea that God intends healthcare for all.

            So, how can Christians be against universal healthcare?  The answer is the same as the answer to the question:  “How can Christians hold people as slaves?”  We have believed the American propaganda that money is the center of life and that life is an individualistic enterprise.  We often are like Mary Magdalena at tomb of Jesus in John 20 – we are so captured by the power of death that we cannot recognize the risen Jesus standing right in front of us.  The task of the church on the issue of healthcare for all is to help ourselves and to help others to hear our names being called, just as Mary heard her name called in that tomb of death:  “Mary.”  When she heard her name, her eyes were opened, and she ran to tell the other disciples that she had seen the Lord, that she had been healed yet once again.  May that happen to us too, so that we may be the witnesses.   

GOD INTENDS HEALTHCARE FOR ALL!!!

GOD INTENDS HEALTHCARE FOR ALL!!!

            His friends laid him by the door of the place of worship.  He had been crippled from birth, and he was unable to walk.  He was born in an era before health care developed methods to cure or heal those who were disabled. He earned his money to survive by begging from people coming to worship.  He was obviously smart about this – he had his friends put him not outside the marketplace but outside a place of worship.  Perhaps those coming to worship God would at least give to him out of guilt or shame as they went to worship God.  Of course, in today’s world, the places of worship would likely run him off, and in my home of Decatur and  Atlanta, it is illegal to beg anywhere.  How would the disciples of Jesus have survived without begging?  Fortunately, for that time, begging is legal.

            One day, two people named Peter and John are on their way to worship, and they encounter this man at the entrance.  This story is found in the third chapter of the Acts of the Apostles, most likely written by the same person who wrote the Gospel According to Luke.  Their encounter with this man who is crippled is the first public act of this little group of followers who have formed after the Resurrection of jesus of Nazareth.   The man calls out to them:  “Alms for the poor, alms for the poor.”  Rather than passing him by or wondering what kind of con game this is, Peter and John decide to encounter this man.  Peter tells him:  “Look at us,” and the man does, expecting to receive a significant monetary donation. 

            Peter tells him that they have no money to give him, but what they do have, they will share.  Peter tells him to get up and walk in the name of Jesus.  Peter doesn’t just talk about it – he grasps the man’s hand and pulls him up.  The man is able to walk, and indeed he doesn’t just walk around – he is leaping and jumping for joy.  He is cured!  He now goes into the Temple, into the place of worship.  He is no longer considered unclean, and he is able to become part of the community rather than being pushed to the margins of the community.

            This man is both healed and cured.  “Cured” because his disabling condition seems to go away through the powerful channeling of the healing power of Jesus.  “Healed” because he is welcomed back into the community, brought in from the margins.  This story is both inspiring and disturbing.  It is inspiring because it indicates that God intends healthcare for everyone – here we see someone at the margins of life who receives the healing and curing power of God.  It comes to him not because he is working hard or because he is from a wealthy family but because he is one of the beloved of God.

            It is disturbing because we know that most people who have disabilities are not cured in this manner.   The issue often is not “How can I be cured?” but rather “How can I find healing and find life and find community in the midst of my disability?”  There are answers on a couple of levels:  first the church is asked to be like this first public act in Acts 3, to welcome all people, no matter our level of ability or the categories into which the world places us.  As my colleague the Reverend Tamara Puffer has reminded us, this is a huge step of healing, and it is a very difficult step for churches to take.  If we are wondering about issues of accessibility and welcoming for those who are differently abled, let us remember this first public act of the church. 

            Second, we are asked to be committed to the revelation in this story that God intends healthcare for all – no ifs, ands and buts about it.  In the failure of the Republican healthcare approach last week, its defeat was brought about by 49 Democrats and 3 Republicans in the Senate – two women who know so much about being marginalized and told that their bodies don’t belong to them but to men, and one man who had just undergone surgery for a brain tumor, reminding him of the base line of this premise that God intends healthcare for all.  The powers who want healthcare confined to the very rich will, of course, be back with another attempt, but those of us who follow Jesus of Nazareth must remember and act in accordance with this first public act of the church:  God intends healthcare for all.

            This story recognizes this struggle, and we’ll look more at it next week, but for now, read the 3^rd and 4^th chapters of Acts and remember:  God intends healthcare for all!!!  Let us pray about it, and let us practice what we pray.

THE CHURCH AS LOVING COMMUNITY

THE CHURCH AS LOVING COMMUNITY

            I will be preaching in North Carolina this weekend at the ordination of David Wilson-Stayton Fuentes, one of our former interns and youth ministers at Oakhurst.  In thinking about this, I was reminded on my ordination in Norfolk in June some 42 years ago.  Caroline and I were called as co-pastors to a small church there, and soon after we arrived, the elders informed us that they suspected that the treasurer was embezzling money from the church.  When we asked them how long this had been going on, they said at least a year – they were waiting on the pastor to take care of it!  Quite a surprise for us as we started out!

            It was a complicated situation.  The treasurer (I’ll call him “Bill”) was a member of the church, and his wife was the church organist.  The church only had 12 members, and we likely would lose those two of them – not an auspicious beginning for our new pastorate! Caroline and I talked about this and prayed about it.  I called Bill and asked to come to meet with him. I did not tell him the subject, but I did ask that his wife be with us.  I was really nervous and scared and unsure of how to proceed.

            When we arrived at his house, he showed us to the den where we would meet, and my eyes got wide, and my heart rate accelerated even more.  He was an avid hunter, and on the walls of the den were shotguns, long rifles, and crossbows.  You can imagine what was in my mind as I thought about raising the difficult issue of his embezzling money from the church.   After a bit of small talk with him and his wife, we plunged in.  I said:  “Bill, one of the reasons that we are here is that the elders believe that you have taken money from the church, and we are here to talk about that with you.”  I sort of trembled as I said this, especially eyeing the weapons on the walls.  To our surprise, he responded: “Yes, that is true.  I got into a tight spot, and I needed the money.  I have been intending to pay it back, but I haven’t done it yet.  I am sorry, and I will do it now.  I’ll also resign as treasurer.”  Caroline said:  “That sounds great, Bill, but you will also need to come before the elders to confess and to apologize.  You hurt them, and you hurt the church.  But, if you will do that and will pay back the money in a timely fashion, Nibs and I will recommend to them that no criminal charges be made, and we hope that y’all will stay as members of the church.”

            He agreed to this and did it.  Some of the elders wanted him to be criminally prosecuted, but in their collective wisdom, they decided to allow him to resign as treasurer, to make restitution, and to remain as a member.  He did all that!  And, I was simply amazed at it all, but especially that God had used stumbling, bumbling persons like Caroline (she says “speak for yourself, Nibs”) and me to be vessels of such healing and loving.  It clearly wasn’t our technique that enabled this – we were like Peter and Mary Magdalena, who stumbled and couldn’t recognize and yet who became vessels of healing and loving.

            That event was so crazy and so powerful, but it helped to shape my ministry from the very beginning.  So, I give thanks to God for it, because I learned that God intends us, and especially the church, to be a healing and loving community.   And by “love,” I don’t mean the sentimental, sweet love that our culture uses so often to sell products.  I mean the loving that bridges the powerful gaps and chasms of the world, the loving that calls us into difficult situations and seeks to welcome those who seem lost and forlorn, because that is indeed who we all are.

            So, this concludes the short series on the meaning of the church – people called out of the categories of the world to form a new community, a community centered on love and justice.  The most stunning and condemning part of all of this is that most of our churches reject this, in our actions and sometimes in our words.  It is why God is moving now to shrink the church and refashion us as the people and the community whom we are meant to be:  “church,” deriving from a Greek word meaning “people of the Lord.”   

THE CHURCH: A FIRE FOR JUSTICE

THE CHURCH:  A FIRE FOR JUSTICE

            Today (July 16) is Ida B. Wells’ birthday.  She was born a slave in Marshall County, Mississippi, the county in which all my forebears were born.  Over the next 69 years, she would be a powerful voice and activist for justice for people of African-American descent, for women, and for those who were poor.   She was an “intersectionalist”  long before that term came into vogue.  She did all of this work as she experienced white society strip away from African-Americans the hard-won rights of the Civil War.  Because of her lifelong work for justice and mercy on so many levels under such difficult circumstances, she is a woman for our time and indeed for all times.  I’ll be writing more about her in another forum, but if you do not know much about her, check her out!

            She learned this fire for justice from her church and from her family.   She obviously grew up in the black church, because many of the white churches in her time were fleeing from the idea of justice, hoping to avoid any need for confrontation with the powers who were re-instituting slavery and oppression under another name:  Jim Crow, or “neo-slavery,” as Doug Blackmon named it.  I grew up in one of those churches.  I experienced love in my home church, as I noted in last week’s blog, but I was not taught to have a fire for justice.  Teaching our church members to have a fire for justice is a dangerous thing, so in Ida Wells’ time, in my time, and in the current time, most churches of all colors now settle for teaching a weak version of love at best.

            In the 10^th chapter of Mark, a rich man comes to Jesus to ask him what he must do to find the meaning of his life.  This engagement is an important one because it is included in all 3 synoptic gospels.  Like the church, he has lived a good life in his area, but he has missed the overall point of a life with God at the center.  Jesus tells him that in order to find his definition as a child of God, he must sell all his possessions and give the money to the poor.  At that moment, he hears, perhaps for the first time, that money is the center of his life.  Jesus offers him the opportunity to find his center, his true north.  Like so many of us, he is unable to do make that move, and he goes away sad.

            One of the great legacies of the Jewish tradition, - a tradition in which Jesus the Jew lived and breathed and had his being - is the idea that justice must be at the center of life of the people of God.  The prophet Micah put it bluntly as he wondered what God required of humanity and especially of the people of God.  In Chapter 6, he goes through a litany of liturgical and ecclesiastical requirements that God might require, but then he proclaims the requirement that he believes is central:  do justice, love mercy, walk humbly.  

            The church faces this same dilemma in every age.  We are asked to center our life together on building an inclusive and welcoming community, on strong love, and on teaching and doing justice.  As I experienced, we have done OK on love;  we have waffled on building a welcoming community;  we have failed pretty miserably on centering on justice.  It is sad to say that when people think of the church, not many  think: “a place where people learn about the importance of justice.”   In our current time, we as church seem to be going in the other direction.  Indeed some of us are afraid that we are currently building a road to a theocracy. It would be one thing if that theocracy were built on the road to justice, but as always seems to be the case, the road to theocracy is usually built on meanness and repression and injustice.

            Justice requires that we consider others to be possibilities rather than problems.  Justice requires that we consider our own participation in the structures of injustice and seek to change that participation.   Justice requires that when we look at the community of faith known as the church, we delight in saying:  “it’s the place where I learn about equity and justice and love.”  

THE CHURCH: COMMUNITY

THE CHURCH:  COMMUNITY

            I don’t remember how old I was – I was a young schoolboy – but I do remember the rainy, cold day.  I had walked from school to the beauty shop in the Cleburne Hotel on Cherry Street, where my mother worked as a beauty operator.  It was now time to walk home in the cold rain.  I bundled up, shivered and set out, wondering why I had to do this.  I crossed Cherry Street and looked up Porter Street, where my home was a mile away.  I was walking past Plaza Drugs when I heard a car honking at me, and I turned to hear and see Mrs. Lyda Kitchens roll down her window in the rain to ask me:  “Do you want a ride home?”  My heart leapt up, and I said “Yes, M’am,” and I ran to get into her back seat.  On the ride home I do not recall what she said, but I shall never forget the feelings of warmth and acceptance and gratitude that this woman had rescued me from a cold rain.  

            Lyda Kitchens was a wealthy white woman, and I was a poor white boy, but the church connected us – we were both part of First Presbyterian Church. Though class boundaries remained strong in my town, in my church, they were less clear.    Our Presbyterian church was a mixture of white society, and in this milieu, I didn’t really notice class as a harsh barrier.  When Mrs. Kitchens gave me a ride on that cold and rainy day (can I say it one more time?), my first thought was not: “OK, a rich white woman is picking me up!”  My first thought was gratitude that anyone with a car was picking me up!   The church had linked us together, and I was grateful, especially on this kind of day.

            It was this kind of community that Jesus sought to build in his ministry – rich aligned with poor, women sharing leadership, those who were healthy paired with those who were sick and frail.  In Mark 1, Jesus encounters a man with leprosy, and the man calls out to Jesus:  “Lord, you can heal me – IF YOU WANT TO.”  The person with leprosy not only wants healing for his body.  He also wants healing for his soul.  The words in Greek call him  “a leper,” an indication that he has been pushed to the margins.  His humanity has been taken, and his identity is now the disease which wreaks havoc on him.  He is asking Jesus to return his humanity to him.  “Jesus, you can heal me……if you want to……do you want to?  Or, are you simply like everyone else, who sees me as unclean and unworthy and inhuman?”  Jesus replies:  “I want to,” and he breaks the law by touching and healing this man whom society has deemed “unclean” and has pushed out of the community.

            The church can do this – it is our mission and our lifeblood.  We are called to be that body which can help break down the dividing walls between us and to build community.  We are privileged to offer the opportunity to all of us to recover our humanity, to help each of us hear that our primary definition is not whatever the world tells us, or even what we tell ourselves.  Our primary definition is that we are the daughters and sons of God.  I felt this in my church as a boy.  I believed this stuff – I believed that class was not important in the church.  I believed it because I experienced it.  At its best, the church can be a place like this, a place where each of us and all of us can find our home, can find our “true north.”  We, of course, have failed miserably in this calling as church, but I know that it can be done, because I experienced it as a boy and as a youth.  And, I experienced it as a pastor.  The church can be a powerful place to build community, to build the interdependence that it is at the heart of the gospel.

            My experience is a key component in this story, but it is not the only component.   Even as I experienced the gift of a warm ride in a cold rain, my imagination had not yet seen – nor was it allowed to see – that our vision was severely truncated.  Strong community that we were as church, we were very much afraid to engage an even larger barrier to community:  the power of race.  No people of African descent were allowed in worship or membership.  In that sense, the community of church that felt so warm to me was far shallower than I had imagined.  The corrective glasses that we as white people needed were the lens of justice.  To that we shall turn next week. 

WE HOLD THESE TRUTHS...

WE HOLD THESE TRUTHS……

“I’m aware of my condition because of what’s been missing,

human rights for all the people of color

The white man’s disease is the same across the seas

He’s full of greed, he’ll stab his own mother”

            These are words from the song “Battle for My Life” by Evelyn Harris, and I first heard them sung by Sweet Honey in the Rock.  They reflect the deep ambivalence in the American experience about Thomas Jefferson’s powerful and famous words from the Declaration of Independence: “We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain inalienable Rights, that among these are Life, Liberty and the pursuit of Happiness.”

               When he wrote it, and when it was approved by the Continental Congress on July 4, 1776, the word “men” meant propertied males classified as “white.”  Fortunately for all of us, this idea of equality has taken hold of our hearts and minds, and we have been in a struggle ever since to see if this fundamental idea of equality applies to all human beings or just to a select few, as the “originalists” now indicate that it meant.

            Women heard this “self-evident truth” and felt that it applied to them.  People held as slaves heard this idea and felt that it applied to them.  Indeed people like Frederick Douglass castigated this contrast between the self-evident truth of equality and the reality of slavery in America, when he spoke to the Rochester Anti-Slavery Society in 1852 in celebration on July 5:

            “Fellow citizens, pardon me, allow me to ask, why am I called upon to speak

              to you here today?  What have I, or those I represent, to do with your

              national independence?.....What, to the American slave, is your Fourth of

              July?  I answer: a day that reveals to {him}, more than all other days in the

              year, the gross injustice and cruelty to which {he} is the constant victim.”

            Poor people heard that it applied to them, and many others have been moved and fired by this idea originally meant for white men of property.  All kinds of people, who had been pushed to the margins, have heard that this self-evident truth applied to them also.

            In the revival of Trumpian America, we see this same struggle more clearly again.  Those in political and economic power are seeking to take us as far back as they can towards the time when “all men” meant only white men who had property.  Let us not be naïve enough to believe that it is Donald Trump who is causing this.  His election is not the cause but rather the symptom of the continuing race, class, and gender struggles that have been part of our history from its European beginnings.  Trump is certainly a crude version of it, but those who elected him as President of the United States had this idea in mind:  get us back to the “original” version of that self-evident truth. 

            So, as we celebrate this powerful idea of equality this week, let us recall not just the white men (many of whom owned people as slaves) who articulated this vision of equality in 1776.  Let us recall and celebrate that great parade of witnesses who have marched and fought and struggled and died so that the idea of equality could be expanded to include as many people as possible.   Fortunately that list of witnesses is very long, so please be lifting up the names on your list this week,  and I’ll add a few here:  Harriet Tubman who escaped slavery and helped others to do so;  Ida Wells who was an “intersectionalist” long before it became a modern concept – fighting on issues of race and gender and class;  Charles Hamilton Houston who trained a generation of African-American lawyers to fight for equality; Myles Horton, who helped to found the Highlander Folk School in Tennessee which fought for labor and civil rights;  Delores Huerta who worked with Cesar Chavez to bring this vision to Latinx farmworkers.

            And now, of course, it is our turn.   On the second floor of the Atlanta Human and Civil Rights Museum, there is a powerful multi-media exhibit called “Move, Free, Act Gallery.” It flashes photos of people from all over the world fighting and struggling for equity and justice.  In the middle of that exhibit comes a powerful voice with these stirring words of inspiration and command:  “FIND YOUR VOICE….FIND YOUR VOICE…FIND YOUR VOICE.”  May we find our voices as individuals and as communities in this season of self-evident truths.