Author: David Lowry

In the Valley of the Shadow of Death

Elon Musk, head of the newly formed “Department of Government Efficiency,” as one of his first actions, for all intents and purposes, closed down USAID. The richest man in the world cut off the flow of humanitarian aid, food and medical services to the poorest in the world.

With this early action, he made it clear that DOGE was not about efficiency. He told us that USAID had to die because it was filled with “Marxists” (whatever that means to him).

This action was emblematic of the targeting of other life-giving organizations: National Institutes of Health, Federal Emergency Management Agency, Department of Education, among many others. Identifying and providing solutions to their inefficiencies is one thing. Destroying their work is another.

“We walk through the valley of the shadow of death.”

Federal government funds for refugee resettlement have been cut off. Refugees, who had gone through the long process of gaining refugee status and were ready to come to our nation, were simply blocked. The doors were closed. Their lives were left in limbo.

One of the earliest actions of this administration was the scrubbing of DEI language and programs from across the government. Apparently, in the view of this administration, we are through working on a problem we have had throughout our history: the welcome of one another in our diversity, creating just environments and places of belonging for all. In the place of such work, we have seen the increased targeting of those who have been marginalized in our society. Our nation has become a more dangerous place for many people to live.

“We walk through the valley of the shadow of death.”

Our president has a “vision.” He sees possibilities for a strip of land along the Mediterranean Sea. He sees beyond the rubble, the destroyed homes, buildings, schools, hospitals. He barely sees the people of the land, their great loss and grief, the brutalization they have experienced, the death and maiming of loved ones, the daily trauma.

What he sees for Gaza is the “Riviera of the Middle East,” a beautiful playground for the rich. In order to achieve this dream, however, he must first move the 2 million people of Gaza, people who do not want to leave their homeland. Their resistance, of course, would mean a forced removal, and he would have to have a place to remove them to. He is pressing Egypt and Jordan to take them. They are not interested.

Of course, while he is working on this project, he is doing little to address the needs of the nation of which he is president. Instead of addressing needs that government can address, we experience the taking away of what is needed.

Jesus speaks of a spiritual reality when he says, “The thief comes only to steal and kill and destroy.” Evil keeps carving out of what ought to be and leaves us with nothing.

“We walk through the valley of the shadow of death.”

So, what are we to do when we are in the valley of the shadow of death? What are we to do when we experience the loss of care for others, the loss of compassion, mercy, humility; the loss of truth, of leaders telling the truth, the loss of leadership?

We must weep. We must grieve and lament. We must acknowledge our brokenness, our loss of love, our hardness of heart, our feelings of helplessness.

We must be still. And wait. We must be still and know that God is God. And wait. We must acknowledge God’s presence even if we do not feel it.

We must sit in the shadow, in the darkness and wait. Be open. Be prepared to see, to discern, to recognize next steps for witness and action, for certainly God has action for us to take.

And know that we are not alone in this. The love of God holds us together in community. Therefore, we must spend time with one another, pray for one another and together wait on God.

We must recognize each other’s gifts and various ways of serving and encourage each other. Each of us has a part. We must allow ourselves to be deepened in community—in a community that is sent into the world to be light in the darkness. We have work to do.

There is great power in the “body of Christ,” in the fellowship of a “people for others” and in the power of the Spirit at work in and among us, giving us discernment and direction for the work of love for this time.

And we know that “we can do all things through God who strengthens us.”

Filed under: Discernment, Grief, Leadership, Prayer, WitnessTagged with: , , ,

Refugees In Our Midst

God enacts justice for orphans and widows, and he loves immigrants, giving them food and clothing. That means you must also love immigrants because you were immigrants in Egypt. (Deuteronomy 10:18-19)

These words from Deuteronomy, in the Bible, were directed to those who “revere the Lord your God” and who “serve him, cling to him,” a people who themselves had been immigrants. They had been immigrants who then were enslaved. They knew what it was to be received into a land and then mistreated.

God says to them that they were not to be like that with those who came into their land. They were to love immigrants because they had been immigrants and because God loved and welcomed them.

This message from the Bible is especially for those who read the Bible as their sacred text, who hear in these words a word of the Lord.

For those who believe in the God who loves immigrants, it is impossible to support what is happening in our nation and the actions of our leaders in regard to immigrants. We are to care for the sojourner in our land. It makes no difference how they came here. They remain human beings made in the image of God in our midst, with needs. We are not to turn away from them. We are not to add to their burdens. We are not to demean them, treating them all as criminals, so as not to feel we have a responsibility for their welfare.

This is a word especially for those who see themselves as people of the Book, of the Bible and as Christians. If we are unwilling to welcome the sojourner, if we refuse care and a place for those who have fled from harm, if we would only add to their harm, it would be better not to call ourselves Christian, that is, persons who have come to be in Christ.

If we have come to be in Christ, the Christ in us does not allow us to disregard other human beings created in God’s image. The love of Christ compels us to respond to their needs—which means getting to know them and their actual needs.

Whatever the laws of our land are or become, we have to live by the law of love which we have come to know in Christ. We must not make of our nation or its laws an idol. We are children of God, before we are citizens of a particular nation. That is why St. Paul calls us “fellow citizens with God’s people.”

We have learned to recognize fellow citizens of a common humanity across national borders and ethnicities who we are called to love with the love of God poured into our hearts by the Spirit.

Filed under: Compassion, Justice, Mercy, SocietyTagged with: ,

Martin Luther King Jr. and God’s Good News

Jesus came proclaiming the good news of God’s reign. He said to the crowds who came out to hear him, “Repent and have faith for the reign of God is near.” Many received this good news as good news. The reign of God was seen as a reign of love, compassion, mercy, forgiveness, healing and new life.

But not all heard the good news as good news. King Herod felt threatened and sought to have Jesus killed. Governor Pilate oversaw his crucifixion.

Prophets proclaim God’s good news, for God is always about our good. But often, God’s good news is experienced as bad news to its recipients. The prophet, Jeremiah, had prophesied the destruction of Jerusalem and the temple and captivity in Babylon. It was a word of judgment, but it was also the word God’s people needed. They did not hear it as good news, but it was. Israel needed to sit down awhile in a place distant from their homeland. They needed to do some self-examination. They needed to acknowledge their idolatry and injustice, so that they would come back to the God who created and called them and experience again God’s mercy and plans for them. (After 70 years in Babylon another prophet proclaimed the good news of freedom to go back home to rebuild Jerusalem and the temple.)

Martin Luther King Jr., as a pastor and a prophet, proclaimed the good news of liberation, but not all received his message as good news. The White establishment, the crafters of Jim Crow laws and terror lynchings, received King’s message as bad news. They heard it as the destruction of their system and way of life, and they fought against it with violence and brutality.

God is about our freedom, and King proclaimed liberation. What the White establishment did not realize was that with the freedom King proclaimed, they would also have opportunity to be free—free from hatred and the struggle to hold another people down. They could be freed from all the time and attention and struggle to maintain an evil system that robbed them of their true humanity.

Where we are in our relationship to the God of love determines how we hear the good news of liberation—whether we hear it as good news or bad news. Martin Luther King proclaimed the good news of liberation. Response to that good news revealed where people stood in relation to freedom and humanity and love.

Lately, I have been thinking of King and his coming out against the Vietnam War. I have wondered, if he lived today, what he would say about the war in Gaza and our nation’s actions in response to it. He would certainly speak against war and genocide and its support.

There were leaders in the Civil Rights Movement who pressed King not to come out against the Vietnam War, but rather to remain focused on the issues of the Civil Rights Movement. King had a strong relationship with President Johnson who was pushing through civil rights legislation. King had an open door to the White House. He could call President Johnson and the president would come to the phone.

But at the same time that Johnson was addressing civil rights, he was also ratcheting up the war in Vietnam. The concern of many Civil Rights leaders was that, if King came out against the Vietnam War, he would lose the open door he had with the president. There were also those who saw the peace oriented nature of the protests as a tactic, not realizing that for King the issue of peace and peacemaking went much deeper.

When King came out against the Vietnam War, he made clear how essential peacemaking was to our humanity :

One day we must come to see that peace is not merely a distant goal that we seek, but a means by which we arrive at that goal. We must pursue peaceful ends through peaceful means. How much longer must we play at deadly war games before we heed the plaintive pleas of the unnumbered dead and maimed of past wars? Why can’t we at long last grow up, and take off our blindfolds, chart new courses, put our hands to the rudder and set sail for the distant destination, the port city of peace (The Atlantic)?

King spoke to people dedicated to war as a solution. He called them (and us) to repent and become peacemakers. It was not a word that President Johnson and many lawmakers and others (then and now) wanted to hear, but it was and is a word of truth we need to hear.

The words and actions of peacemakers are bad news to those committed to war as a solution and to those who profit from war. They are good news to our true humanity made in the image of God.

Filed under: Justice, Liberation, Peace, Racism, WarTagged with: , ,

Discerning the Signs of the Times

Speaking to the religious leaders of his day, Jesus said, “You know how to interpret the appearance of the sky [whether fair weather or threatening weather], but you cannot interpret the signs of the times (Matthew 16:3).”

Religion does not enable us to discern the signs of the times. Laws, morals, and principles to live by do not enable us to discern the signs of the times. Philosophies, theologies, and ideologies (conservative or progressive) do not enable us to discern the signs of the times. The most helpful of our theologies and ethics speak in generalities and may provide some help in broad strokes, but offer little help for discerning the signs present in the specific situations of our lives and times.

Discernment for what is happening in our world and for the actions we are to take is ultimately a spiritual activity with a prophetic element.

The Pharisees and Sadducees, to whom Jesus was speaking, had a well-developed and rational theology and moral philosophy that made sense within their systems of thought, but they were blind to the signs of their times.

There is much religion and moral thinking that operates within closed systems of thought. Religions often operate with the assumption that from their theologies and ethical thinking they can speak to virtually anything. Religious leaders can give the impression that they speak for God as they give answers from their particular theology or ethical philosophy.

People who make decisions from a particular theology or set of moral principles may feel secure in their theology, morality, and decisions. They may also be self-righteous and judgmental toward others who do not share their way of thinking. The morality of moral people can blind them to their own immorality. Paul writes of those who judge others: “In passing judgement on another you condemn yourself, because you, the judge, are doing the very same things (Romans 2:1).”

It is possible to say we live by the Bible (or some other sacred text) or act from a clear set of moral principles but, in actuality, live far from the truth—all the while judging others who do not share our views. For all our moralizing and reading the Bible and having a theology, we operate blind. As with the religious leaders of Jesus day, we do not discern what is happening around us (or in us).

Discernment is a spiritual activity. Having a well-developed theology and morality will not help us discern the signs of the times. We cannot discern the signs without discerning God’s will. (Of course, we have to pay attention to the times, to what is going on around us, but paying attention has a spiritual aspect as well.) We must discern God’s will in order to discern the times in which we live.

Paul gives a very succinct description of what is involved in discerning God’s will. He tells us to “present your bodies as a living sacrifice” (relinquish your lives to God) and “do not be conformed to this world, but be transformed by the renewing of your minds, so that you may discern what is the will of God (Romans 12:1-2).”

Having a morality or principles to live by (no matter how we got them) will not enable us to discern. Spiritual discernment comes with submission to God and therefore to God’s will and therefore excludes conforming to a world caught up in arrogance and self-absorption. It involves allowing ourselves, our ways of thinking and deciding, to be transformed by the renewing work of the Spirit. It involves the leading of the Spirit.

Only then can we begin to discern the signs of the times.

Furthermore, we cannot turn over the exercise of discernment to others: to religious leaders and “prophets.” There have always been far more false prophets than true prophets. We cannot give over to others the discernment that we are responsible to exercise. We must, each, submit our lives to God and grow in openness to God’s will, so that we “are no longer children, tossed to and fro and blown about by every wind of doctrine, by people’s trickery, by their craftiness in deceitful scheming (Ephesians 4:14).”

Jesus would have his followers discern the signs of the times, so that they may speak and operate from that discernment. He would not have us secured by and bound to a theology as the Pharisees were, but rather open and still before the living God, waiting for the still small voice.

Prayer becomes critical for true discernment—prayer as submission to God and God’s will. Prayer does not consist in the practice of providing a list of things for God to do for us that we believe will make our lives better. Prayer is submission of our lives to God for the leading of the Spirit, for eyes that see and ears that hear.

There is no substitute for the contemplative life, for life open to God, open for truth in the inward being. We are called from the noise of our world, including the religious noise. We are called to a letting go of ourselves, or, as Jesus says, to a losing of ourselves that we may gain our true selves, selves that are open and discerning and therefore receiving direction.

Filed under: Prayer, Society, SpiritualityTagged with: ,

Grief, Healing, and Action

Many of us are grieving the reelection of Donald Trump to the office of president of the United States of America. We have seen his cruelty. We remember his separating children from their parents at the border. We have seen how he demeans and taunts others. We have seen his racism, sexism, and xenophobia. We have seen how he hooks into people’s fears, grievances, and prejudices. He manipulates and abuses human weakness for his own purposes.

So we grieve. We grieve the state of our union, our relationships to one another, our divisions.

Joe Biden has often said “That is not who we are,” when speaking of the kinds of actions and attitudes expressed by Trump. And yet the extent of our embrace of Trump makes him a mirror that reflects us as a nation. He certainly is not the only mirror, but he is one that reveals something of what is valued and pursued in our nation and how we view one another.

The truth is we are all broken. We need healing. We need deliverance. From anger. From self-absorption. From fear. From grievances. From the way we view and judge one another. We need to be freed from the hooks that a Trump can hook into.

We need to love one another. Those of us who are followers of Jesus have learned from Jesus that we are to serve one another with compassion and to witness to the love that is near and available.

When Jesus saw the crowds, he had compassion for them because they were harassed and helpless, like sheep without a shepherd. (Matthew 9:36)

Harassed and helpless describes the human condition. In our helplessness, we need compassionate action in our lives. When we have come to know that compassion, we must share it. We must exercise it.

Compassion does not judge others; it does not write them off. But it does discern. And it does not remain silent. We must speak the truth in love. We must speak to the underlying egotism and self-absorption that alienates us from one another, alienates us from knowing or caring about what others are going through, confines us to our own felt needs and agendas and views of the world. Alienates us from Love. We must speak deliverance.

And then the compassion we experience must continue to move us outward in doing justice. When, for example, Trump starts rounding up millions of undocumented people, putting them into internment camps, separating them from spouses and children, in order to process them out of the country, we must stand in the way. We must speak out. We must call others to give witness to the injustice and work to make right what is wrong. Rather than add to the darkness, we must be light in our society.

Filed under: Compassion, Healing, Love, Serving, Society, WitnessTagged with: ,

What I Look For In A Leader

I am a follower of Jesus, so what I look for in a leader is some semblance of what Jesus declared is essential to our true humanity created in the image of God. Here is what I want to see in a leader:

Compassion for those who have been pushed to the margins of society and who carry heavy burdens.

When he saw the crowds, Jesus had compassion for them because they were harassed and helpless, like sheep without a shepherd. (Matthew 9:36)

A desire to serve rather than exercise power over others.

Jesus said to them, “The kings of the gentiles lord it over them, and those in authority over them are called benefactors. But not so with you; rather, the greatest among you must become like the youngest and the leader like one who serves.” (Luke 22:25-26)

Able to show mercy.

Blessed are the merciful, for they will receive mercy. (Matthew 5:7)

Committed to working for justice.

Let justice roll down like water and righteousness like an ever-flowing stream. (Amos 5:24)

Shows humility.

Whoever becomes humble like this child is the greatest in the kingdom of heaven. (Matthew 18:4)

Makes peace rather than stirs up division.

Blessed are the peacemakers, for they will be called children of God. (Matthew 5:9)

Demonstrates faithfulness and honesty in exercising responsibilities.

Whoever is faithful in a very little is faithful also in much, and whoever is dishonest in a very little is dishonest also in much. (Luke 16:10)

Demonstrates love for all people, without distinctions.

Love is patient; love is kind; love is not envious or boastful or arrogant or rude. It does not insist on its own way; it is not irritable; it keeps no record of wrongs; it does not rejoice in wrongdoing but rejoices in the truth. It bears all things, believes all things, hopes all things, endures all things. (1 Corinthians 13:4-7)

Filed under: Humanity, Leadership, SpiritualityTagged with: , ,

Obama On Unity, Division, and Politics

All across America, in big cities and small towns, away from all the noise, the ties that bind us together are still there. We still coach Little League and look out for our elderly neighbors. We still feed the hungry, in churches and mosques and synagogues, and share the same pride when our Olympic athletes compete for the gold. (Barack Obama)

In his address to the Democratic National Convention, Obama points beyond our political divisions to aspects of our humanity that bind us together. He calls us to embrace our common humanity and reach out to each other beyond the fault lines of our politics. From our common ground, we must listen to each other for the concerns and needs that are beneath our various political positions.

He also shares what he sees as some of the causes of our divisions:

We live in a time of such confusion and rancor, with a culture that puts a premium on things that don’t last – money, fame, status, likes. We chase the approval of strangers on our phones; we build all manner of walls and fences around ourselves and then wonder why we feel so alone. We don’t trust each other as much because we don’t take the time to know each other – and in that space between us, politicians and algorithms teach us to caricature each other and troll each other and fear each other.

Obama calls us to go beneath our politics to the underlying causes of division. He names money, fame, status, approval. He implies that we put a premium on protecting ourselves from one another. From a spiritual viewpoint, he is naming pursuits that we have made central to our identity and that put us in competition with or in fear of others. We therefore tend to isolate ourselves. We “don’t take the time to know each other” or trust each other. We are ripe for manipulation from “politicians and algorithms.”

Again, from a spiritual viewpoint, our pursuits have left out love for one another. We have lost our true center in Love. Our divisiveness and our inhumanity toward others is rooted in the loss of empathy and compassion.

With love, we are able to enter into the lives of others and be open and welcoming of others whose cultures, histories, and views may differ from ours. Love is not put off by differences. Nor does it seek superiority over others or pride of place. Rather, it makes us available to others.

Jesus spoke of love in radical terms when he said, “Love your neighbor as yourself” which requires us to put ourselves in the place of our neighbor, which further requires us to listen to our neighbor. It does not necessitate agreement, but it does mean we do not write off another person. Love transforms us and others—if we let it.

When it comes to leadership in our nation, we need persons who have empathy and compassion toward others without which we will only have further divisions. Those who show compassion are those who are aware of their own brokenness, who are no longer running from their own pain or providing a cover for their own insecurity.

A man who is unable to acknowledge weakness and vulnerability is dangerous in a position of leadership. If he has a practice of denying his own weakness, he will manipulate the weaknesses of others. A man who says he never asks for forgiveness has little basis for a true relationship with others. A man, who carries past hurts and grievances and lashes out, bullying and belittling others, needs healing. He does not need to be put in a position of leadership.

Donald Trump, as president, is dangerous not only for our nation but for the world, and especially for those who have been marginalized. If we know this, and as the election approaches, we must share our views of leadership with one another. Where love is the foundation of our relationships, we are able to do this without ridicule or putting down others. Love makes it possible to share from the deeper reality of our common humanity and from our most basic needs and concerns as human beings living in community.

If we have come to know love as the basis of our relationships, we must share the truth we know and do so in love for others and for our nation.

Filed under: Compassion, Humanity, LoveTagged with: , ,

Nations Become What They Decide To Be

The decisions we make manifest themselves in what we become as human beings. If we decide to get back at others for what they said or did that hurt us, and make a habit of such reactions, we become someone who operates from hurt and anger. On the other hand, if we decide to act from a place of love for others, regardless of how they act toward us, we become lovers of humanity—yes, of a broken humanity. If we have a habit of doing what Jesus instructs his followers to do, “turning the other cheek,” “loving our enemies, “praying for those who persecute us,” we are on a path of growth into our true humanity as children of God.

Our decisions determine what we become. We decide for our humanity or inhumanity. We decide to be lovers or reactors. We decide to give to or to get back at another human being. We decide what we become.

Nations decide what they become. In our nation, a congress, a president, a supreme court, and “we the people” decide what we will be toward each other and the world.

As a people, we have opportunities to decide what kind of nation we will be. We can be tribal in our decisions, reacting against others (owning the libs, or detesting MAGA people). We can make decisions from grievances and the despising of others or we can make decisions from a vision of wholeness and compassion.

In a democracy, even a partial democracy like the United States, the decisions of “we the people” regarding who and what kind of leadership we want, in some measure, provide us with the nation we have. The less we are an autocracy and the more we are a democracy, the more clearly “we the people” are responsible for what we get.

We are responsible for choosing a government that seeks justice for and the uplift of those marginalized or a government and nation that marginalize. We know that it is possible to decide for a government that annihilates a people as the Nazis did. Or, as we did, decide to institute slavery and then, with its abolition, decide for the continued marginalization and oppression of a people by implementing Jim Crow laws and by terrorizing a people with lynchings as the South did or by establishing racist policies, actions and mores as the North did.

Of course, if we care little for anyone beyond ourselves, our family, “our people,” our religion, then we will give little attention to the effects government and societal decisions have on people other than ourselves. We will not spend time trying to understand how others are affected by laws, policies, mores. We will, by our support, ignorance or simply not caring, keep in place laws and mores that maintain the oppression of others outside our circle. (Slavery remained for 250 years, Jim Crow laws for 70 years through a combination of support and/or apathy from a majority of Americans.)

However we think about our decisions as a people and a nation, we see what we have decided by what we have become. Germans must come to terms with the nation they became, a nation that was responsible for killing 6 million Jews. Many, at the time of the Holocaust, may have excused themselves by saying they were not voting for genocide, but the truth is the seeds were there in the rhetoric of Hitler and others.

Americans must come to terms with what we became, a nation responsible for the genocide of millions of Native Americans through displacement and massacre, and the death of millions of Africans who died in the Middle Passage and millions who were brutalized as slaves. Of course, coming to terms with our past means acknowledging the truth of our past. Our oppressive actions locally and globally remain, unless we acknowledge our wrongs and repent. Trying to rewrite or ignore these aspects of our history only binds us to past decisions and future acts of oppression.

We continue to decide what we become—especially by our decisions toward those who have been marginalized, excluded, pushed aside in our nation. Of course, what we become as a nation comes from the decisions of a cross-section of the electorate. What many of us would like to see is not even on the ballot, but must be lifted up and worked for though doing justice, loving mercy and living faithfully. Therefore, Jesus calls the children of humanity, who are also children of God, to be light in the darkness. We are to be witnesses to what we have come to know of the love of God.

Jesus spoke of the age we live in as an “evil age.” In this age, we are to witness to what we have seen and have come to know of our true humanity created in the image of God. Like yeast, we are to have an effect on the whole; we are not to force something on others, but to effect the decisions of others and our nation by our witness to the love of God that is good news for the oppressed, heals the brokenhearted and welcomes all.

Filed under: Decision, Humanity, Justice, WitnessTagged with: , ,

The Ten Commandments, Separation of Church and State, and Cultural Change

Louisiana passed a law that mandates the Ten Commandments to be hung in every public classroom in the state. On the face of it, if you exclude the first four of the ten commandments, the other six express what most people would regard as ethically desirable: Honor your parents, do not murder people, be faithful to your spouse, do not steal, do not bear false witness against your neighbor, and do not covet what belongs to your neighbor.

The first four are of a more religious nature. The first two call us from idolatry (the worship of images, extensions of our imaginations, and therefore of ourselves). The third has to do with not taking God’s name in vain and the fourth with keeping the seventh day holy by making it a day of rest.

The first four commandments clearly make this a religious document, that and the fact that these commandments are expressions of the Judeo-Christian tradition. It is disingenuous to treat them otherwise in a nation that calls for the separation of church and state. It does not work to define the Ten Commandments as an historical and foundational document in the formation of the nation. They remain an expression of ecclesial traditions.

Furthermore, it is clear from the comments made by the mandate’s supporters that the intentions behind this law are directed to infusing a particular Christian worldview into the culture of the state. Clearly, there is a problem with the state espousing a particular religious view. It is a problem for the state and for the religion. We have had a nationalist Christianity from our nation’s inception which was capable of supporting slavery and the dispossession of the land from people indigenous to it. This was a Christianity without Christ—a civil religion, supportive of nationalist goals, and wrapped in Christian rhetoric.

Also, the idea of mandating or forcing a particular Christian view onto a nation and culture has nothing to do with the ways of Christ. This mandating of laws as a way to reform culture was not the way Christ operated. He proclaimed the nearness of God, of God’s reign or governance, and called people to turn to God. He called them to trust their lives to God. He focused on the first commandment that calls us to turn from idols to serve a living and true God. (Along with common idols such as power, money and pleasure, we can make an idol of the Bible, our particular beliefs, our forcing our beliefs on others, our self-made-righteousness, etc.)

The other commandments, within Jewish and Christian scripture, mean very little without the first. Jesus said the central call of God, as the Hebrew Scriptures express it, was to love God with all our heart, soul, and mind and our neighbor as ourselves. From a place of trust in and love of God everything else about being truly human, made in the image of God, follows.

The reality of Christ and of God’s presence come not from politicians crafting legal mandates but from those who are light in the world. To his followers who were coming to know the reality of God’s presence, Jesus said, “Let your light so shine before others that they may see your good works and glorify your Father in heaven” (from whom all good works flow).

Jesus reserved his harshest judgment for religious leaders who hammered people with their laws. He said, “Woe to you experts in the law! For you load people with burdens hard to bear, and you yourselves do not lift a finger to ease them.”

Jesus represents an entirely different approach to people and to personal and cultural change. He said, “Come to me, all you who are weary and are carrying heavy burdens, and I will give you rest. Take my yoke upon you, and learn from me, for I am gentle and humble in heart, and you will find rest for your souls.” Jesus operated by invitation, not mandates.

The change we need is a deep change in the human heart that laws do not reach, but which love does. This change cannot be forced. Mandates crafted by politicians, arrogant in their ability to force through legislation, do nothing to heal and liberate. Love and mercy bring true healing and transformation.

Filed under: Discipleship, Grace, Society, WitnessTagged with: , , ,

A Christian View of Christian Nationalism

By “Christian,” I mean a follower of Jesus who has come to view the world from the experience of “being in Christ.”

By follower of Jesus, I mean one who is being led to:

  1. Bear suffering in order to serve others. 1
  2. Serve rather than seek dominion over others.2
  3. Love rather than judge or condemn others.3
  4. Love enemies and pray for them.4
  5. Love our neighbor as ourselves, no matter who our neighbor is.5
  6. Do justice, love mercy and live faithfully.6

By the experience of “being in Christ” I mean that we:

  1. Participate in the reality of the crucified and risen Christ so that we die to the old in-turned self and rise to “walk in newness of life.”7
  2. Participate in Christ’s love.8
  3. Be led by the Spirit, rather than by religious rules, principles and beliefs which the “flesh” (the ego-centric self) loves.9
  4. Operate by God’s grace through faith, rather than legalistic moralism.10
  5. Trust ourselves, others, and all creation to God, rather than act like we are the ones who have the answer.

When Christian nationalism is viewed from the vantage point of following Jesus and participating in the reality of Christ, it is seen merely as nationalism with a Christian facade. It is an idolatry of the nation undergirded by Christian rhetoric, particularly in the form of “Christian” laws and principles.

Those who seek to bring back the “Christian foundations” of our nation hearken back to an earlier Christian nationalism, one, at least in part, inherited from Europe. They hearken to a kind of Christian morals and mores that existed as a dimension of our nation alongside its constitution, a Christian morality that for many included the institution of slavery and the dispossession of the peoples indigenous to the land. In other words, a Christianity far removed from the message and life of Christ—a Christianity quite capable of horrendous evil.

The present Christian nationalism carries forward the elements of this earlier nationalism, above all in its White (and male) supremacy. It downplays our history of racism, oppression, and injustice and discounts the primary roots of the American revolution and constitution in Enlightenment values.

Of course, there has been another much smaller stream of Christianity (which included European American Christians) that engaged in movements for the abolition of slavery, pressed for peace among nations, and sought social justice.

Above all, it has been African American Christians who, from their lived experience, brought radical clarity to the unchristian reality of our nation. Frederick Douglass called the Christianity of the slave-holding South and those Northern churches that continued to support their Southern counterparts as “sham religion.“

Black Christians continue to offer a critique and an alternative to White Christian nationalism. White Christians must listen to their voices—which means we must repent of our arrogance. By listening with open hearts, we will receive from those who experience the oppressive nature of White Christian nationalism.

The call to follow Jesus and participate in the Christ reality is a call to repent from all Christian nationalism, from all idolatry of nation and of whiteness and of ourselves, and all attempts to have dominion over others. Freed from idolatry, we are freed from feeling like we must secure “our Christianity.” We are freed from safeguarding what we have built (our false Christianity) and therefore freed to serve others.

Jesus calls his followers, not to dominate and bully others, but to be salt and light in the world, to be witnesses to God’s love and mercy in word and in action. At the heart of our witness is a welcoming love toward others that does justice, loves mercy and walks humbly with God.

  1. “If any wish to come after me, let them deny themselves and take up their cross daily and follow me.” Luke 9:23 ↩︎
  2. “But Jesus called them to him and said, “You know that the rulers of the gentiles lord it over them, and their great ones are tyrants over them. It will not be so among you, but whoever wishes to be great among you must be your servant, and whoever wishes to be first among you must be your slave, just as the Son of Man came not to be served but to serve and to give his life a ransom for many.” Matthew 20:25-28 ↩︎
  3. “Do not judge, so that you may not be judged.” Matthew 7:1 ↩︎
  4. “Love your enemies and pray for those who persecute you.” Matthew 5:44 ↩︎
  5. “You shall love your neighbor as yourself.” Matthew 19:19 ↩︎
  6. “The weightier matters of the law: justice and mercy and faith.” Matthew 23:23 ↩︎
  7. “We were buried with him by baptism into death, so that, just as Christ was raised from the dead by the glory of the Father, so we also might walk in newness of life.” Romans 6:4 ↩︎
  8. “God’s love has been poured into our hearts through the Holy Spirit that has been given to us.” Romans 5:5 ↩︎
  9. “For all who are led by the Spirit of God are children of God.” Romans 8:14 ↩︎
  10. “For by grace you have been saved through faith, and this is not your own doing; it is the gift of God.” Ephesians 2:8 ↩︎
Filed under: Discipleship, Grace, Justice, Racism, Society, WitnessTagged with: , ,