She shoots – she scores. https://t.co/JHgLTQXWHv
— Phil Vischer (@philvischer) June 14, 2021
Social change can be pursued with mercy and hope.
Like a lot of people, I’ve tried to envision a way to promote social change that doesn’t involve destroying people’s careers over a bad tweet, that doesn’t reduce people to simplistic labels, that is more about a positive agenda to redistribute power to the marginalized than it is about simply blotting out the unworthy. I’m groping for a social justice movement, in other words, that would be anti-oppression and without the dehumanizing cruelty we’ve seen of late.
I tried to write a column describing what that might look like — and failed. It wasn’t clear in my head.
But this week I interviewed Esau McCaulley, a New Testament professor at Wheaton College and a contributing writer for New York Times Opinion. He described a distinctly Christian vision of social justice I found riveting and a little strange (in a good way) and important for everybody to hear, Christian and non-Christian, believer and nonbeliever.
This vision begins with respect for the equal dignity of each person. It is based on the idea that we are all made in the image of God. It abhors any attempt to dehumanize anybody on any front. We may be unjustly divided in a zillion ways, but a fundamental human solidarity in being part of the same creation.
The Christian social justice vision also emphasizes the importance of memory. The Bible is filled with stories of marginalization and transformation, which we continue to live out. Exodus is the complicated history of how a fractious people comes together to form a nation.
Today, many Americans are trying to tell the true history of our people, a tale that doesn’t whitewash the shameful themes in our narrative nor downplay the painful but uneven progress — realist but not despairing.
McCaulley doesn’t describe racism as a problem, but as a sin enmeshed with other sins, like greed and lust. Some people don’t like “sin” talk. But to cast racism as a sin is useful in many ways.
The concept of sin gives us an action plan to struggle against it: acknowledge the sin, confess the sin, ask forgiveness for the sin, turn away from the sin, restore the wrong done. If racism is America’s collective sin then the tasks are: tell the truth about racism, turn away from racism, offer reparations for racism.
A struggle against a sin is not the work of a week or a year, since sin keeps popping back up. But this vision has led to some of the most significant social justice victories in history: William Wilberforce’s fight against the slave trade, the Rev. Dietrich Bonhoeffer’s and the Confessing Church’s struggle against Nazism. And, of course, the Rev. Dr. Martin Luther King Jr. and the civil rights movement.
From Frederick Douglass and Howard Thurman to Martin Luther King Jr. on down, the Christian social justice movement has relentlessly exposed evil by forcing it face to face with Christological good. The marches, the sit-ins, the nonviolence. “You can’t get to just ends with unjust means,” McCaulley told me. “The ethic of Jesus is as important as the ends of liberation.”
He pointed me to the argument Thurman made in “Jesus and the Disinherited,” that hatred is a great motivator, but it burns down more than the object of its ire. You can feel rage but there has to be something on the other side of anger.
That is the ethic of self-emptying love — neither revile the reviler nor allow him to stay in his sin. The Christian approach to power is to tell those with power to give it up for the sake of those who lack. There is a relentless effort to rebuild relationship because God is relentless in pursuit of us.
“He who is devoid of the power to forgive is devoid of the power to love,” King wrote. “We can never say, ‘I will forgive you, but I won’t have anything further to do with you.’ Forgiveness means reconciliation, a coming together again.”
McCaulley emphasizes that forgiveness — like the kind offered by the congregants of the Emanuel A.M.E. church in Charleston, S.C., and family members after parishioners were murdered in 2015 by a white supremacist — is not a stand-alone thing. It has to come with justice and change: “Why is Black forgiveness required again and again? Why is forgiveness heard but the demand for justice ignored?”
But this vision does not put anybody outside the sphere of possible redemption. “If you tell us you are trying to change, we will come alongside you,” McCaulley says. “When the church is at its best it opens up to the possibility of change, to begin again.”
New life is always possible, for the person and the nation. This is the final way the Christian social justice vision is distinct. When some people talk about social justice it sounds as if group-versus-group power struggles are an eternal fact of human existence. We all have to armor up for an endless war.
But, as McCaulley writes in his book “Reading While Black,” “the Old and New Testaments have a message of salvation, liberation and reconciliation.”
On the other side of justice, we reach the beloved community and multiethnic family of humankind. This vision has a destination, and thus walks not in bitterness but in hope.
<iframe width=”560″ height=”315″ src=”https://www.youtube.com/embed/l6vXR5iqReE?start=786″ frameborder=”0″ allow=”accelerometer; autoplay; encrypted-media; gyroscope; picture-in-picture” allowfullscreen></iframe>me to this point so I I do think it’s12:33a it’s a good bright line to draw John12:37Jefferson knew that part and this is in12:40your book all these codes about12:42partisanship I mean he was pretty12:44dedicated to engagement and political12:47issues but what would he think of the12:49type of partisanship we have now at this12:52moment I think he would recognize it12:54honestly he once said divisions of12:58opinion have convulsed human societies13:00since Greece and Rome divisions of13:03opinion were the oxygen of a free13:06government I’m a skeptic of the a13:08prevailing scholarly view that the13:10founders had this vision of a one-party13:14one-party state and we would all be on13:17Olympus with powdered wigs and13:19solving problems they may have had that13:22vision we all had that vision and but13:26they understood reality oh if you if you13:28worry if you’re worried about or if youdoubt me about whether they understoodreality read the Constitution which isentirely about reality constitute ifJefferson was an Enlightenment documentthe Constitution is a Calvinist documentas looms we are all Despres sinful anddriven by appetite and ambition andwe’ve done everything we cansince then to prove them right so I13:55think you know this is a the Hemings the13:59story about Sally Hemings was first14:01publicized in 1802 and we with all love14:07and respect to a net we don’t know that14:09much more than that first piece doing it14:20wasn’t seen as a historical or cultural14:22document it was a partisan attack yeah14:25you know right and and continued during14:27that you know during his presidency and14:29in a few times afterwards there’s been a14:32big debate recently coming out of the14:34New York Times 16:19 project how much do14:37we need to revise our concept of the14:39founding of this nation do you think14:41that makes sense or has it gone a bit14:44too far the pendulum is historians have14:48been writing about this down for quite14:50some time but what we haven’t done as14:54much as to think about what that means14:55for us today14:56that the legacy of slavery is still with14:59us there’s a tendency there has been a15:01tendency on the part of many people to15:03say oh well we knew that but that’s over15:05I think that’s the that’s the15:07contribution of the magazine of 1619 is15:11not to tell us something many things we15:14didn’t know but to say there is a15:17connection to this that is continuing15:20you don’t get rid of hundreds of years15:23of slavery in a century or so and we15:26really don’t get going as legally full15:29citizens until 1965 the passage of the15:32vote15:32that’s not in the history you know15:35that’s a blink of an eye so they even in15:37total blink of an eye in history and15:39thinking that this stuff is all in the15:41past has been the problem and that’s I15:44think that’s what the project was trying15:45to do is to say no this isn’t over John15:50I was struck I believe it was the15:54remarks at the signing of the Civil15:56Rights Act and in July July 2nd 196416:00Lyndon Johnson grounds his remark at the16:04bill signing not on Philadelphia but on16:07Jamestown it which which I was struck by16:11talk about a complicated figure well you16:16know were the Democratic nominee for16:19president is a 77 year old white man who16:25was the vice president of the first16:28african-american president incredibly16:30loyal and eulogized Thurmond and16:33Eastland you know so well if you’re16:36looking for simplicity if you’re looking16:38for straightforward figures good luck16:42I don’t know who they would be I think16:46what an it just said is absolutely16:47essential I have a theory16:49aboard Walter with this I think16:51privately actually that we’re only a 6016:56year old nation right the country we17:01have right now the polity we have which17:04is soon going to be majority diversity17:07whatever phrase it is was really created17:11in 1964-65 not only with the Civil17:16Rights Act and the Voting Rights Act but17:18with the Immigration Act yeah which17:20totally changed the nature of the17:24country and so no wonder this is so hard17:28no wonder we’re having such a ferocious17:30white reaction this is kind of the 1830s17:35in a way and so it’s not to excuse it17:40but I do think it explains it a little17:42bit and this idea of Prague17:45and I know it sounds tinny to people and17:48look if you look like me you can talk17:49about progress right I’m the boring Lee17:52heterosexual white southern Episcopalian17:54right I mean things tend to work out for17:56me in America so I stipulate that but18:00but it’s simply the lesson of history18:04that we are in fact a better country18:09than we were yesterday doesn’t mean18:12we’re perfect doesn’t mean we stop up18:15but our are enough of us devoted to18:21doing all we can as citizens and as18:24leaders to try to create a country that18:27more of us can be proud of and if we are18:30then let’s get to it yeah and and I18:34would throw in women the changing role18:37of women from the 1960s and this is18:39that’s a good point I wouldn’t I agree18:42with 60 years again a short time in18:47history where everything everybody’s18:49sort of in place it’s like Ken Burns18:51said that he found it difficult to call18:53talk about the Golden Age of baseball18:56and there were no black players in the19:00major league how do you how do you do19:02that and this is a similar situation19:04where you have blacks legally allowed to19:08vote and those rights are protected I19:11mean there’s issues with voter19:12suppression but sort of on paper19:14equality is there and it’s hard is19:17wrenching for people who have had you19:20know power who are used to a certain19:23hierarchy a certain way things are were19:25or they think about their grandparents19:27or good old days it’s hard to get used19:29to all of that and so you’re right19:32there’s no wonder that there’s a people19:33Annette gordon-reed Jon Meacham thank19:37you for joining us to be here19:42[Music]19:50[Music]19:53you
Cynthia Bourgeault has spent years studying Mary Magdalene, one of Jesus’ closest apostles, often conflated with a prostitute. Cynthia reclaims Magdalene’s significance as Jesus’ beloved companion and a model of authentic love.
Christ is not Jesus’s last name—an obvious but so-often overlooked truism. It means “the anointed one.” And however much his followers may have wished for the ceremonial anointing that would have proclaimed him the Davidic Messiah, the fact is that he became “the Anointed One” at the hands of an unidentified woman who appeared out of nowhere at a private dinner bearing a jar of precious perfume and sealed him with the unction of her love. . . .
I believe that the traditional memory of Mary Magdalene as Jesus’s anointer . . . holds the key to . . . understanding . . . the Passion as an act of substituted love. It also . . . offers a powerful ritual access point to the Christian pathway toward singleness and “restoration to fullness of being.” If we are fully to avail ourselves of Mary Magdalene’s wisdom presence today, it will be, I believe, primarily through recovering a wisdom relationship with the ritual of anointing—that is, coming to understand it . . . as an act of conscious love marking the passageway into both physical and spiritual wholeness.
Her passion has transformed her into one of the initiated ones. And in The Cloud of Unknowing, the author recognizes this same quality of passion as the key element that not only frees Mary from her sins but catapults her into unitive consciousness and a state of continuous beatific communion:
When our Lord spoke to Mary as a representative of all sinners who are called to the contemplative life and said, “Thy sins be forgiven thee,” it was not only because of her great sorrow, nor because of her remembering her sins, nor even because of the meekness with which she regarded her sinfulness. Why then? It was surely because she loved much.
. . . Even though she may not have felt a deep and strong sorrow for her sins . . . she languished more for lack of love than for any remembrance of her sins. . . .…