By Tucker Brown

This past Friday (2/3/17), from 4 to 6 pm on the grassy knoll at the intersection of North and Mount Royal, we practiced sitting meditation with posters expressing our support for refugees and Muslims and our opposition to Trump’s travel ban.

I have no clue how drivers experienced our witness. But we did speak with someone who approached us after spotting our signs. He mentioned that he’s currently unemployed and lives in a tent with his dog, somewhere in the city. He talked about his struggles and framed them with the same kind of anti-immigrant anger and fear that’s been a core part of Trump’s agenda and worldview.

The man had a lot to say and, to be honest, I really didn’t know how to respond to him. He was convinced that immigrants and refugees steal jobs from U.S. citizens, take away opportunities otherwise entitled to hard-working “Americans,” and breed violence. He also suggested, as Trump does routinely, that the mainstream media are dishonest.

A part of me wanted a debate, but then I concluded that wouldn’t be a skillful response — I don’t consider myself adept at debating anyway. So I just listened, tried to relax my visceral reaction and resistance to his views, and a few things happened. First, I stopped focusing only on the man’s judgments and started paying attention instead to his suffering. By connecting with his emotional experience, I was able to see the desperation beneath his views — as well as how thoroughly Trump and his team have reframed the causes of national wealth and resource disparity (i.e., five years ago we might have joined each other in the occupy movement).

Finding an “other” to blame is of course Trump’s strategy to form group cohesion in the service of his fascistic ends.  While I could have argued this point, by recognizing the man’s pain (i.e., communicating that I’d heard the fear and anger underlying his political positions) there was a momentary shift in the conversation. He stopped blaming immigrants and started talking instead about the culture of greed and materialism that necessitates global poverty, structural deprivation, and war.

Of course this line of inquiry is threatening, because to put our economic, political and social systems into question implies a re-evaluation of the values, motivations and myths underlying them. It’s easier to blame others, and the man eventually came back to this strategy and ultimately called upon “National Security” — in this administration, a euphemism for White Nationalism — as a reason to justify the travel ban.

The conversation taught me that, while I might want to argue with the people who support Trump, it’s vitally important for a new kind of intentional engagement with his promoters: hearing and re-framing the fear and anger that often motivates their allegiance so that, at the very least, they’re invited to consider an alternate view of what’s driving their dis-ease.

While the “America First” platform is delusional — and violent, racist, bigoted, etc. — I don’t think it helps to simply argue the points and dismiss the strong emotions fueling them. I wholeheartedly believe and participate in the movement to resist Trumpism AND I think it’s also necessary to make every effort to dialogue with even his fiercest supporters.  The way forward, in my view, is through encounter, not just opposition.

There are too many echo chambers, on both sides, and to realize a world without sides we need, I think, to practice dialogue as much as dissent.

I’m also realizing the importance of renewal in these turbulent times: returning to images, stories, symbols and words that inspire the fortitude to persist, to resist.

Amid all the Islamophobia, xenophobia and hate espoused by the Trump administration, and tolerated if not promoted by so many republican politicians, I find it inspiring to read and re-read and reflect on Emma Lazarus’ poem, The New Colossus.

Mother of Exiles. What a vision!  And what an indictment of the current administration!

Also, as I suffer and see other people suffering and struggle with my own anger and inclination to act out of it, I take refuge in these words, a prayer of Shantideva’s, a great practitioner of the Bodhisattva vows:

May I become at all times, both now and forever
A protector for those without protection
A guide for those who have lost their way
A ship for those with oceans to cross
A bridge for those with rivers to cross
A sanctuary for those in danger
A lamp for those without light
A place of refuge for those who lack shelter
And a servant to all in need.

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By Joe Byrne

Recently, following the election of Donald Trump as president of the United States, and in particular his suggestion that he would like to expand the United States nuclear arsenal and his doubts about the reality of climate change, the Bulletin of Atomic Scientists moved its Doomsday Clock thirty seconds closer to midnight. According to that clock it is now two and a half minutes to midnight. That’s the closest we’ve been to Armageddon since 1953, when only three nations had a few atomic weapons, and climate change was far on the horizon. Given Trump’s recent saber rattling over Iran and his order that the EPA may not study or even discuss climate change, the Doomsday Clock will likely be moved even closer to midnight soon.

We may very well be living in the end times. Not the end of life on Earth, nor the end of human life, but the end of civilization–by which I mean industrial, capitalist, democratic, and global society on Earth. If current trends hold, by the end of this present century, due to over-population, resource depletion, and runaway global warming, civilization will collapse. As a result there will be the full menu of apocalyptic woe: war, pestilence, and—mostly—famine. It’s likely that billions of people will starve to death. Not before many more billions of animals will die. Many forms of life on this planet will go extinct. This is already true. As Elizabeth Kolbert argues in her book The Sixth Extinction, civilization has already ushered in the sixth period of mass extinction, with living species—many of them undiscovered and unstudied—going extinct every day.

There will be wars, and rumors of war. We saw in the 20th century war become industrialized, in terms of weaponry, production, and whole-sale destruction. War has become mostly a matter of slaughtering civilians. We’ll likely see this to the nth degree in the years to come. The U.S. military has already identified climate change as a major threat, particularly in the ways global warming—global drought leading to global famine—will lead to mass migrations of hungry people. War has long been a business of controlling resources. With dwindling resources, there will be more, and more desperate, fighting. Given this situation, it is unlikely that the nuclear nations will abolish nuclear weapons; and it is more likely that they’ll be used. I predict that if nuclear weapons are not abolished by 2050, they will be used again in the second half of the century. Some misguided leaders may think that nuclear winter is the perfect solution to global warming. When, in fact, it will only add to the perfect storm: when the radioactive nuclear clouds dissipate, decades later, global warming will be worse. Those nuclear clouds will continue to capture and contain within the atmosphere carbon dioxide, methane, and other greenhouse gases.

Accompanying the breakdown of society—particularly the breakdown of medical services and research—leading to mass migrations, and mass starvation, there will likely be more mass epidemics. Some of them will be created, and weaponized, by humans. Millions are likely to die as a result.

I say all this is likely to happen, given current trends and what we know of human nature. You may say that, like Donald Trump, I believe what I believe, according to my own “alternative facts.” But, unlike our raving president, I do have evidence. It’s all around us, in the ever-increasing global temperatures, military budgets, and human population. Many experts point out that we are entering—or have already entered—the era of Peak Everything: peak oil, peak natural gas, peak coal, peak water, peak topsoil, peak arable land—peak you-name-it. By the end of the century we will be far past peak. It will nearly all be gone, with a largely diminished human population fighting over scraps—World War IV (we are already fighting World War III) fought on a dunghill.

While I think there is ample evidence that what I foresee will come about, I also claim prophetic license. The biblical prophets didn’t back up their pronouncements with studies and charts. They declared what they believed God had told them to say, in dire visions that are not that far removed from what I’m saying here. I won’t go so far as to say God told me to say all this, but there is certainly biblical precedent for it, and I say it after considering the available evidence (links at the end of this article).

Where is God in all this? This is—will be—the big question as the rest of this century unfolds. Am I describing the biblical Day of Yahweh, Day of Wrath? No. God will not destroy the Earth. God promised not to do that. But God may allow humans to destroy themselves. That is the judgement upon us. That may be our doom. God will allow human free will to play out. God will not save us from ourselves. But, as I discuss in a moment, if humans destroy themselves, God will save a remnant. Some will remain to carry on.

And what of resistance? Can we turn back the flood by organizing, by taking risks, by following the formula of Jonah—preaching repentance in the capital of empire? The people of Ninevah repented, they turned back from their ways of destruction. Why can’t we? And will God truly allow humans to destroy the rest of his Creation? I hold out a sliver of hope that the coming collapse can be avoided. For there is biblical precedent for hope, as well as doom. Perhaps God can inspire us to save civilization, and avoid massive suffering, turning back the Doomsday Clock.

But in the meantime, we would do well to proceed as if the collapse of civilization will be our lot. We need to start thinking about resilience—how to save what we can from the real possibility of cataclysm. Our resistance communities must also become resilience communities. We are given the task of preserving our most precious values: beauty, justice, peace, nonviolent conflict resolution and reconciliation. Even with civilization crashing all around us, we are tasked with the creation of the kindom of God, on Earth as in heaven. We can and must create something that will outlast civilization, keeping in mind that civilization has collapsed many times in human history, and something has always risen from the ashes. Our task is to make sure it is utopia rather than dystopia.

Readings:

Zephaniah 2:3; 3:12013
1 Corinthians 1: 26-31
Matthew 5:1-12a

Our readings today speak to this task, and this hope. Our first reading is from the prophet Zephaniah—a minor prophet. It is a short book and most of it, unlike the passage in the lectionary, is an apocalyptic account of Yahweh’s Day of Wrath:

The great day of the Lord is near—
near and coming quickly.
The cry on the day of the Lord is bitter;
the Mighty Warrior shouts his battle cry.
15 That day will be a day of wrath—
a day of distress and anguish,
a day of trouble and ruin,
a day of darkness and gloom,
a day of clouds and blackness—
16 a day of trumpet and battle cry
against the fortified cities
and against the corner towers.
17 “I will bring such distress on all people
that they will grope about like those who are blind,
because they have sinned against the Lord.
Their blood will be poured out like dust
and their entrails like dung.
18 Neither their silver nor their gold
will be able to save them
on the day of the Lord’s wrath.”
In the fire of his jealousy
the whole earth will be consumed,
for he will make a sudden end
of all who live on the earth. (Zephaniah 1:14-18).

Let’s back up a bit. Zephaniah was active in Judah at the time before and during the reign of Josiah the king of Judah. This was a reformer king, who rediscovered the law of the covenant, but died young with his reforms barely begun. At that time the Southern Kingdom of Judah was a vassal state of Assyria. Two centuries before this the Assyrians had invaded the Northern Kingdom of Israel, reduced it to rubble, and then carted away the rich, the powerful, the nobility, to captivity in Assyria. They left the poor and powerless behind, on the land, as a remnant to carry on. The meek inherited the earth.

Zephaniah, in our reading today, prophesies the same for the Kingdom of Judah. Judah will be destroyed, the elite of the kingdom—the rich, the powerful, the nobility—carried off, leaving the poor behind as a remnant on the land. And so it came to pass in 587 BC. It was the Babylonians, the conquerors of Assyria, who did it. But in any case, God left a remnant. They, unlike their overlords in Judah, in Jerusalem, would “do no wrong, speak not lies” left to their own devices to “pasture and couch their flocks with none to disturb them.” Once again, the meek inherited the earth. Once again, some, chosen by God, had survived the end of the world. And they did fine, until those in the Babylonian captivity returned and re-established “civilization” with its attendant hierarchies of church and state—what Walter Wink calls the “Domination System.” This is what Jesus would come to challenge and replace with God’s compassionate kindom.

Our second reading, from the Apostle Paul’s first letter to the Corinthians, also speaks of a remnant. Paul believed that the end of the world—the end of civilization—was very near. But he also believed God would save a remnant. Paul’s mission was to shape this remnant, to create resilience communities, which would be the basis of a regenerated world. The kindom of God, a world-wide Beloved Community would rise from the ashes of Roman civilization. Paul also believed the meek would inherit the earth. God had called, into the church, as a remnant, the lowly, the weak, the foolish—rather than the ruling class, the powerless, the foolish. God had set aside the refuse of the world, sanctified them, redeemed them, because they knew the true meaning of justice. And this is God’s justice: the first shall be last and the last shall be first.

Though the world didn’t end in the ways we see it in disaster flicks, Roman civilization did collapse. And a remnant survived, the church survived. Much of that survival was profoundly nonviolent, surviving the “barbarians” by patient endurance, presenting a model that was ultimately attractive to the invaders, leading to their conversion. Granted, after Christianity become co-opted by the Roman Empire, there were some Christians who took up the sword to defend themselves. Augustine’s Just War Theory, based on the pagan philosophy of Cicero, an apologist of Empire, was supposedly composed with the “barbarians at the gate,” after Christianity had become the religion of the empire. As many Christians have now concluded, “godly” violence is a perversion of Christ’s gospel. In any case, a remnant survived the colonization and militarization of the Christian church, to carry forth Christ’s gospel of revolutionary nonviolence. We here continue in that line. We are part of that remnant.

Jesus speaks to, and of, that remnant in our gospel today. The beatitudes, at the beginning of Jesus’s revolutionary program presented in his Sermon on the Mount, describe the characteristics of God’s remnant, to God’s remnant—those initiated into Jesus’s program, his disciples.

Some interpret the beatitudes in a pietistic way, as referring to the qualities that earn one a ticket to heaven after death. But I think when Jesus says “the kingdom of heaven,” he means the kindom come, the kindom of God, on Earth as in heaven. He says “blessed ARE” not “blessed WILL BE.” True, he does say they “will be” comforted, satisfied, shown mercy, etc. That is, the kindom has not come quite yet, but is in process.

So who are the remnant according to Jesus?

  • The poor in spirit, translated as “beggars.” Not just the materially poor; also those who practice poverty, who live by an ethic of simplicity. Who share their resources in a spirit of mutual aid.
  • The meek, who will inherit the earth. This is the “anawim,” the powerless, the lowly, the “foolish,” the poor—the remnant according to the Apostle Paul and the prophet Zephaniah.
  • The merciful, those who practice forgiveness, particularly the forgiveness of enemies, whose mission is the reconciliation of warring parties.
  • The single-hearted (“clean of heart”), those devoted to the gospel of peace and justice. These are those who do no wrong, tell no lies, as described by Zephaniah.
  • The peacemakers, those who beat their swords into plowshares, who preserve the holy ideal of nonviolence and put it into practice as a tool of social change. Those who preserve the kindom—the family, the children—of God.
  • Those persecuted for the sake of justice. This follows from the rest. The world—civilization—is opposed to the poor, the meek, the merciful, the single-hearted, the nonviolent. It seeks to wipe them out, to destroy God’s remnant. And yet God’s remnant will survive, because the ideals that the remnant preserve are the only ones worth saving. And, in the end, violence is self-defeating, and nonviolence a better option for solving problems.

The beatitudes describe God’s remnant. For Jesus could see that the end of the world was coming. The end of Roman civilization, certainly, but Christ could also foresee the end of industrial civilization. He could see the strangling roots of that civilization in his own day, he could see how the next 2000 years would play out. That’s why there is a strong apocalyptic strain in the gospels. An end was envisioned, an end will come. And it might possibly happen, as the scriptures say, before the present generation—those who are alive today—has passed away.

I’ve gone on long enough, but I want to mention a few things about resilience communities before I open it up for discussion. What will a resilient community look like? Well, it will look something like what Jonah House is now and envisions for the future.

It will be an intentional community that includes both live-in and extended members who share resources, space, and work. It will be a community that lives on the land, growing its own food, composting, taking care of the soil. It will be a community that powers its tools based on renewable sources of energy. It will be a community that is a node in a larger, but still local, network. If civilization collapses, local economy will be the main economy. It will be a community that lives and survives by the principle of mutual aid. Those who barricade themselves in bunkers, filled with canned goods, guns, and ammunition, will not survive in the long run. Only those who share, and participate in shared defense, will survive. And that shared defense must be nonviolent. We will see, as we’ve always seen, that groups that are organized and resolute, knowledgeable and well-practiced in nonviolent methods, can face down empires, and cause armies to abandon their weapons and either flee or join those they had come to shoot down. In his book Engaging the Powers, Walter Wink provides numerous examples—those who resisted the Nazis, refusing to turn over Jews and other supposed “undesirables”; those who brought down the Iron Curtain in the period 1989-1991. As Wink puts it, “nonviolence generally works where violence would work, and where it fails, violence too would fail…. But nonviolence also works where violence would fail.”

I hope I’ve offered enough hope to help us carry on in the difficult years ahead. We may not live to see it, we may not survive the strife, the collapse that seems to be upon us, but we have the promise of God that a remnant will survive. Our ideals of peace and justice will survive. Some will be resilient and survive the deluge. In fact, our one thing that might save civilization is if the world takes up the sustainable practices of resilience before it’s too late. Whether civilization collapses or not, the world as we know it today will be superseded by God’s kindom of peace, justice, and reconciliation, the Beloved Community. That is the promise of God, the basis of our faith.

Here are just a few articles that consider the collapse of civilization. Each of the articles has links to numerous other articles.

“Human Extinction 2026” by Robert Hunziker
http://www.counterpunch.org/2017/02/03/human-extinction-2026/

“Can a Collapse of Civilization Be Avoided?” by Paul and Ann Ehrlich
http://rspb.royalsocietypublishing.org/content/280/1754/20122845

“Extinction Is the End Game” by “Xray Mike”:
https://collapseofindustrialcivilization.com/2016/12/10/extinction-is-the-end-game/

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Jonah House core community was happy to spend time with 2000 other good folks at Thurgood Marshall/BWI airport outside Baltimore, on Sunday January 29, 2017, protesting President Trump’s ban on Muslims, and in support of those who had been detained and finally released.

We think Thurgood Marshall, watching the scene from that great cloud of witnesses, heartily approved this outpouring for tolerance and compassion.

Thanks to Franny Lerner for taking the pic and sending it to us.

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By Joe Byrne

On January 20, I was one of thousands who came to Washington DC to inaugurate the resistance to Donald Trump!

I started off at the metro stop in Takoma Park. I got off the metro at Columbia Heights, strapped on my marching drum, donned my signs, and walked down to Malcolm X Park where the ANSWER rally was already in progress.

As I was walking towards the rally, I saw the statue of Joan of Arc and thought wouldn’t it be nice if her sword were replaced with a flower. As I got closer I saw that that’s exactly what someone had done (I believe Joan lost her sword some time ago). There was Joan clutching a red carnation. She was also wearing a revolutionary red sash.

 

The crowd was sparse but spirited. There were some inspired speakers, including folks from the Equality Coalition, a radical LGBTQIA group.

There were a lot of good signs. I like the one above: “Make a stranger smile. Be the change.” And this one: “If you aren’t terrified, you’re not paying attention.” I guess this is a variant of the more common “If you’re not outraged, you’re not paying attention.” Actually, with Trump at the helm, you don’t have to pay much attention to be outraged. Everything he does, every word he speaks, is outrageous.

My friend Pete Perry took this picture of me and the sign I made for the day, which reads: “Unified Resistance Trumps Trump.”

I didn’t stay for the whole rally. I wanted to get to Columbus Circle (in front of Union Station) for the DisruptJ20 march (the ANSWER folks would be marching from Malcolm X Park to join the DisruptJ20 march at McPherson Square).

Walking with my signs (but not drumming yet), I headed to the U St. Cardozo metro stop. On the way, I saw this bit of graffiti:

I’m not sure who Professor (Something)bridge is. Is this supposed to be Dame Edna Everage (the hair style is similar, but Dame Edna’s hair is usually purple)? It also looks a bit like the Iron Maiden, Maggie Thatcher.

I took the metro to Gallery Place and walked to Union Station, wearing my signs (the sign I had on my back said “Swords into Plowshares”). This is what I saw when I got to the march at Columbus Circle: the water protectors from Standing Rock leading the march.

The march was just getting underway. I joined in.

I climbed a barrier and took this picture along the way:

And this one a little further along:

We marched for quite a while, walking parallel to the inaugural parade route. I found some other drummers and drummed along on my darbuka (metal drum from Turkey). The march ended at McPherson Square, a few blocks from Peace Park (Lafayette Park) and the White House.

I waited for the Bread and Puppet figures to arrive at the park. It’s not a march if they’re not there!

There was a festival atmosphere at McPherson Square (where a few hours earlier the police had been shooting rubber bullets and tear gas at protesters). I found a ragtag drummer group and joined in with my drum.

Then the drummers were joined by a ragtag marching band. I pulled out my kazoo and played that, along with my drum.

I really loved this banner of a tree (and a Trump-faced Magritte pipe? – “The Treachery of Images”):

I thought this punning poster, based on Shepard Fairey’s famous Obama “Hope” poster, was clever. The “Dump Trump” banner was less clever, but certainly colorful!

Speaking of Shepard Fairey, there were quite a few of his new creations being carried in the march. Here’s one “We the People are greater than fear”):

Here are two:

There was at least one more. You can see all three here.

There were graffiti artists hard at work when we arrived at McPherson Square. I didn’t stay to watch them finish.

I did stay long enough to here a speech by one of the native American leaders at Standing Rock:

His message was basically this: We’re all in this together. It’s time to resist because Trump and his minions will try to take it all, and trample everything we’re worked for. Stand up and resist!

I left the rally soon after. I walked with my signs towards Dupont Circle. I passed a ritzy hotel and a lady in pearls and furs said “We’re going to make America great for you, too, sir.” She may actually believe that. But it won’t be too long before it’s clear that Trump and the rest of the one percent mean to keep everything for themselves. When I got to Dupont Circle, I saw that resisters had preceded me:

I ended my march at one of my favorite haunts at Dupont Circle: Teaism. The place was crowded so I drank my tea outside. You can see my darbuka, and the backside of my “Unified Resistance Trumps Trump” sign, which reads “PEACE between people of all colors and creeds”.

The tea I drank was called “World Peace.” When I ordered it the guy behind the counter said: “That’s what we need. World Peace.” I replied, “Yes, we certainly do.” And I hope to do my part in the next four years, at least.

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MLK Day Quotes

9 MLK Quotes the Mainstream Media Won’t Cite

Kali Holloway [1] / AlterNet [2]

April 29, 2015

The Martin Luther King Jr. who is cynically trotted out every time racial unrest erupts in our cities is the MLK who can be conveniently used to prop up the status quo. He is MLK reduced to “I Have A Dream,” used in conservative political ads [3] to scare-monger about invading, job-stealing Mexican immigrants. He is the almost wholly fabricated MLK whom the modern GOP claims would today be one of their own [4], presumably standing alongside them as they vote against the poor, people of color and women of every race at every opportunity.

In reality, those examples rely on half-truths and half-reveals of who MLK truly was. In real, big-picture life, MLK was far more radical than the cherry-picked lines from his speeches and books would suggest, a man who moved further left over the course of his long and weary fight for African-American civil rights. By 1966, MLK had become an outspoken opponent of “liberal” white complicity in white supremacy, of American imperialism and warmongering, of the capitalist system itself. Modern right-wingers’ use of quotes from MLK (here are a few examples [5]) to twist and misuse his words in ways that belie much of what he ultimately came to stand for.

The next time you see MLK corrupted and misused as a tool of capitalism, racism, unchecked white supremacy, and war, recall that MLK said “a riot is the language of the unheard.” Here are several more examples of MLK’s most radical statements.

1. “Why is equality so assiduously avoided? Why does white America delude itself, and how does it rationalize the evil it retains? The majority of white Americans consider themselves sincerely committed to justice for the Negro. They believe that American society is essentially hospitable to fair play and to steady growth toward a middle-class Utopia embodying racial harmony. But unfortunately this is a fantasy of self-deception and comfortable vanity.”

—  Where Do We Go From Here1967 [6]

2. “I contend that the cry of “Black Power” is, at bottom, a reaction to the reluctance of white power to make the kind of changes necessary to make justice a reality for the Negro. I think that we’ve got to see that a riot is the language of the unheard. And, what is it that America has failed to hear? It has failed to hear that the economic plight of the Negro poor has worsened over the last few years.”

—  60 Minutes Interview, 1966 [7]

3. “But it is not enough for me to stand before you tonight and condemn riots. It would be morally irresponsible for me to do that without, at the same time, condemning the contingent, intolerable conditions that exist in our society. These conditions are the things that cause individuals to feel that they have no other alternative than to engage in violent rebellions to get attention. And I must say tonight that a riot is the language of the unheard. And what is it America has failed to hear?…It has failed to hear that the promises of freedom and justice have not been met. And it has failed to hear that large segments of white society are more concerned about tranquility and the status quo than about justice and humanity.”

—  “The Other America,” 1968 [8]

4. “When machines and computers, profit motives and property rights are considered more important than people, the giant triplets of racism, extreme materialism and militarism are incapable of being conquered.”

—  “Revolution of Values,” 1967 [9]

5. “Again we have deluded ourselves into believing the myth that capitalism grew and prospered out of the Protestant ethic of hard work and sacrifice. The fact is that capitalism was built on the exploitation and suffering of black slaves and continues to thrive on the exploitation of the poor – both black and white, both here and abroad.”

—  “The Three Evils of Society,” 1967 [10]

6. “A nation that continues year after year to spend more money on military defense than on programs of social uplift is approaching spiritual death.”

—“Beyond Vietnam,” 1967 [11]

“Whites, it must frankly be said, are not putting in a similar mass effort to reeducate themselves out of their racial ignorance. It is an aspect of their sense of superiority that the white people of America believe they have so little to learn. The reality of substantial investment to assist Negroes into the twentieth century, adjusting to Negro neighbors and genuine school integration, is still a nightmare for all too many white Americans…These are the deepest causes for contemporary abrasions between the races. Loose and easy language about equality, resonant resolutions about brotherhood fall pleasantly on the ear, but for the Negro there is a credibility gap he cannot overlook. He remembers that with each modest advance the white population promptly raises the argument that the Negro has come far enough. Each step forward accents an ever-present tendency to backlash.”

— Where Do We Go From Here1967 [6]

7. “The problems of racial injustice and economic injustice cannot be solved without a radical redistribution of political and economic power.”

— “The Three Evils of Society,” 1967 [10]

8. “The evils of capitalism are as real as the evils of militarism and the evils of racism.”

— Southern Christian Leadership Conference speech, 1967 [12]

9. “First, I must confess that over the past few years I have been gravely disappointed with the white moderate. 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; who prefers a negative peace which is the absence of tension to a positive peace which is the presence of justice; who constantly says: “I agree with you in the goal you seek, but I cannot agree with your methods of direct action”; who paternalistically believes he can set the timetable for another man’s freedom; who lives by a mythical concept of time and who constantly advises the Negro to wait for a “more convenient season.” Shallow understanding from people of good will is more frustrating than absolute misunderstanding from people of ill will. Lukewarm acceptance is much more bewildering than outright rejection.”

— Letter From a Birmingham Jail1963 [13]

Kali Holloway is a senior writer and the associate editor of media and culture at AlterNet.

 

Source URL: http://www.alternet.org/civil-liberties/riot-language-unheard-9-mlk-quotes-mainstream-media-wont-cite

Links:

[1] http://www.alternet.org/authors/kali-holloway
[2] http://alternet.org
[3] https://www.youtube.com/watch?v=26QvdmrfnCE
[4] http://www.newsmax.com/US/martin-luther-king-republican/2013/09/01/id/523296/
[5] http://fair.org/extra-online-articles/the-right-has-a-dream/
[6] https://books.google.com/books?id=ka4TcURYXy4C&pg=PT24&lpg=PT24&dq=The+majority+of+white+Americans+consider+themselves+sincerely+committed+to+justice+for+the+Negro.&source=bl&ots=2gq-sz45O9&sig=7Q4p5qhAzPvUqNyRzJRvFDdxIJE&hl=en&sa=X&ei=jvBAVdSlO7eBsQTpg4F4&ved=0CDMQ6AEwBg#v=onepage&q=The%20majority%20of%20white%20Americans%20consider%20themselves%20sincerely%20committed%20to%20justice%20for%20the%20Negro.&f=false
[7] http://www.cbsnews.com/news/mlk-a-riot-is-the-language-of-the-unheard/
[8] http://www.gphistorical.org/mlk/mlkspeech/
[9] http://zinnedproject.org/2013/04/martin-luther-king-jr-delivers-revolution-of-values-speech-1967/
[10] http://www.scribd.com/doc/134362247/Martin-Luther-King-Jr-The-Three-Evils-of-Society-1967#scribd
[11] http://www.ratical.org/ratville/JFK/MLKapr67.html
[12] https://books.google.com/books?id=HWqjxBEPPlEC&pg=PA209&lpg=PA209&dq=The+evils+of+capitalism+are+as+real+as+the+evils+of+militarism+and+evils+of+racism&source=bl&ots=HR3bZGU4EY&sig=GnvYDrnaLkIor5WkZQsTpY-1akM&hl=en&sa=X&ei=jPxAVey9MsbdsATJ54CgAQ&ved=0CCUQ6AEwAQ#v=onepage&q=The%20evils%20of%20capitalism%20are%20as%20real%20as%20the%20evils%20of%20militarism%20and%20evils%20of%20racism&f=false
[13] http://www.africa.upenn.edu/Articles_Gen/Letter_Birmingham.html

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Joe, Ardeth and Carol were able to participate in the recent Holy Innocents witness at the Pentagon. Joe helped out with the singing, while Ardeth and Carol got themselves arrested for the sake of peace, and for the children who are so often the victims of war. This year’s witness was a special commemoration of Fr. Dan Berrigan, SJ, who died this past April 30. There were many bigger-than-life-size Dan Berrigan cut-outs carried to the Pentagon. Quite of few of them got arrested!

Photos care of Lin Romano.

Here Ardeth and Carol, and others, have taken the hill overlooking the Metro entrance to the Pentagon. It’s 7am – dawn on December 28.

 

The sisterhood of protesters are cuffed and wait to be taken away.

From behind you can see Ardeth and Carol waiting to be loaded onto the police van.

Here are folks in the supposed free speech pen, including some friends visiting from South Korea.

Madonna and child (and “Uncle” Dan) at the Pentagon.

Here is a poster showing the famous picture from the witness of Dan and Phil Berrigan as part of the Catonsville 9 in 1968.


Those not arrested leave the Pentagon. Joe holds the speaker and helps lead song.

 

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Note: This message on nonviolence by Pope Francis was issued on New Year’s Day, the World Day of Peace. Sr. Carol shared it with us at our Sunday liturgy on New Year’s Day. Now we share it with you.

 

Nonviolence: a Style of Politics for Peace

1. At the beginning of this New Year, I offer heartfelt wishes of peace to the world’s peoples and nations, to heads of state and government, and to religious, civic and community leaders. I wish peace to every man, woman and child, and I pray that the image and likeness of God in each person will enable us to acknowledge one another as sacred gifts endowed with immense dignity. Especially in situations of conflict, let us respect this, our “deepest dignity”,[1] and make active nonviolence our way of life.

This is the fiftieth Message for the World Day of Peace. In the first, Blessed Pope Paul VI addressed all peoples, not simply Catholics, with utter clarity. “Peace is the only true direction of human progress – and not the tensions caused by ambitious nationalisms, nor conquests by violence, nor repressions which serve as mainstay for a false civil order”. He warned of “the danger of believing that international controversies cannot be resolved by the ways of reason, that is, by negotiations founded on law, justice, and equity, but only by means of deterrent and murderous forces.” Instead, citing the encyclical Pacem in Terris of his predecessor Saint John XXIII, he extolled “the sense and love of peace founded upon truth, justice, freedom and love”. [2] In the intervening fifty years, these words have lost none of their significance or urgency.

On this occasion, I would like to reflect on nonviolence as a style of politics for peace. I ask God to help all of us to cultivate nonviolence in our most personal thoughts and values. May charity and nonviolence govern how we treat each other as individuals, within society and in international life. When victims of violence are able to resist the temptation to retaliate, they become the most credible promotors of nonviolent peacemaking. In the most local and ordinary situations and in the international order, may nonviolence become the hallmark of our decisions, our relationships and our actions, and indeed of political life in all its forms.

A broken world

2. While the last century knew the devastation of two deadly World Wars, the threat of nuclear war and a great number of other conflicts, today, sadly, we find ourselves engaged in a horrifying world war fought piecemeal. It is not easy to know if our world is presently more or less violent than in the past, or to know whether modern means of communications and greater mobility have made us more aware of violence, or, on the other hand, increasingly inured to it.

In any case, we know that this “piecemeal” violence, of different kinds and levels, causes great suffering: wars in different countries and continents; terrorism, organized crime and unforeseen acts of violence; the abuses suffered by migrants and victims of human trafficking; and the devastation of the environment. Where does this lead? Can violence achieve any goal of lasting value? Or does it merely lead to retaliation and a cycle of deadly conflicts that benefit only a few “warlords”?

Violence is not the cure for our broken world. Countering violence with violence leads at best to forced migrations and enormous suffering, because vast amounts of resources are diverted to military ends and away from the everyday needs of young people, families experiencing hardship, the elderly, the infirm and the great majority of people in our world. At worst, it can lead to the death, physical and spiritual, of many people, if not of all.

The Good News

3. Jesus himself lived in violent times. Yet he taught that the true battlefield, where violence and peace meet, is the human heart: for “it is from within, from the human heart, that evil intentions come” (Mk 7:21). But Christ’s message in this regard offers a radically positive approach. He unfailingly preached God’s unconditional love, which welcomes and forgives. He taught his disciples to love their enemies (cf. Mt 5:44) and to turn the other cheek (cf. Mt 5:39). When he stopped her accusers from stoning the woman caught in adultery (cf. Jn 8:1-11), and when, on the night before he died, he told Peter to put away his sword (cf. Mt26:52), Jesus marked out the path of nonviolence. He walked that path to the very end, to the cross, whereby he became our peace and put an end to hostility (cf. Eph 2:14-16). Whoever accepts the Good News of Jesus is able to acknowledge the violence within and be healed by God’s mercy, becoming in turn an instrument of reconciliation. In the words of Saint Francis of Assisi: “As you announce peace with your mouth, make sure that you have greater peace in your hearts”.[3]

To be true followers of Jesus today also includes embracing his teaching about nonviolence. As my predecessor Benedict XVI observed, that teaching “is realistic because it takes into account that in the world there is too much violence, too much injustice, and therefore that this situation cannot be overcome except by countering it with more love, with more goodness. This ‘more’comes from God”.[4] He went on to stress that: “For Christians, nonviolence is not merely tactical behaviour but a person’s way of being, the attitude of one who is so convinced of God’s love and power that he or she is not afraid to tackle evil with the weapons of love and truth alone. Love of one’s enemy constitutes the nucleus of the ‘Christian revolution’”.[5] The Gospel command to love your enemies (cf. Lk 6:27) “is rightly considered the magna carta of Christian nonviolence. It does not consist in succumbing to evil…, but in responding to evil with good (cf. Rom 12:17-21), and thereby breaking the chain of injustice”.[6]

More powerful than violence

4. Nonviolence is sometimes taken to mean surrender, lack of involvement and passivity, but this is not the case. When Mother Teresa received the Nobel Peace Prize in 1979, she clearly stated her own message of active nonviolence: “We in our family don’t need bombs and guns, to destroy to bring peace – just get together, love one another… And we will be able to overcome all the evil that is in the world”.[7] For the force of arms is deceptive. “While weapons traffickers do their work, there are poor peacemakers who give their lives to help one person, then another and another and another”; for such peacemakers, Mother Teresa is “a symbol, an icon of our times”.[8] Last September, I had the great joy of proclaiming her a Saint. I praised her readiness to make herself available for everyone “through her welcome and defence of human life, those unborn and those abandoned and discarded… She bowed down before those who were spent, left to die on the side of the road, seeing in them their God-given dignity; she made her voice heard before the powers of this world, so that they might recognize their guilt for the crimes – the crimes! – of poverty they created”.[9] In response, her mission – and she stands for thousands, even millions of persons – was to reach out to the suffering, with generous dedication, touching and binding up every wounded body, healing every broken life.

The decisive and consistent practice of nonviolence has produced impressive results. The achievements of Mahatma Gandhi and Khan Abdul Ghaffar Khan in the liberation of India, and of Dr Martin Luther King Jr in combating racial discrimination will never be forgotten. Women in particular are often leaders of nonviolence, as for example, was Leymah Gbowee and the thousands of Liberian women, who organized pray-ins and nonviolent protest that resulted in high-level peace talks to end the second civil war in Liberia.

Nor can we forget the eventful decade that ended with the fall of Communist regimes in Europe. The Christian communities made their own contribution by their insistent prayer and courageous action. Particularly influential were the ministry and teaching of Saint John Paul II. Reflecting on the events of 1989 in his 1991 Encyclical Centesimus Annus, my predecessor highlighted the fact that momentous change in the lives of people, nations and states had come about “by means of peaceful protest, using only the weapons of truth and justice”.[10] This peaceful political transition was made possible in part “by the non-violent commitment of people who, while always refusing to yield to the force of power, succeeded time after time in finding effective ways of bearing witness to the truth”. Pope John Paul went on to say: “May people learn to fight for justice without violence, renouncing class struggle in their internal disputes and war in international ones”.[11]
The Church has been involved in nonviolent peacebuilding strategies in many countries, engaging even the most violent parties in efforts to build a just and lasting peace.

Such efforts on behalf of the victims of injustice and violence are not the legacy of the Catholic Church alone, but are typical of many religious traditions, for which “compassion and nonviolence are essential elements pointing to the way of life”.[12] I emphatically reaffirm that “no religion is terrorist”.[13] Violence profanes the name of God.[14] Let us never tire of repeating: “The name of God cannot be used to justify violence. Peace alone is holy. Peace alone is holy, not war!”[15]

The domestic roots of a politics of nonviolence

5. If violence has its source in the human heart, then it is fundamental that nonviolence be practised before all else within families. This is part of that joy of love which I described last March in my Exhortation Amoris Laetitia, in the wake of two years of reflection by the Church on marriage and the family. The family is the indispensable crucible in which spouses, parents and children, brothers and sisters, learn to communicate and to show generous concern for one another, and in which frictions and even conflicts have to be resolved not by force but by dialogue, respect, concern for the good of the other, mercy and forgiveness.[16] From within families, the joy of love spills out into the world and radiates to the whole of society.[17] An ethics of fraternity and peaceful coexistence between individuals and among peoples cannot be based on the logic of fear, violence and closed-mindedness, but on responsibility, respect and sincere dialogue. Hence, I plead for disarmament and for the prohibition and abolition of nuclear weapons: nuclear deterrence and the threat of mutual assured destruction are incapable of grounding such an ethics.[18] I plead with equal urgency for an end to domestic violence and to the abuse of women and children.

The Jubilee of Mercy that ended in November encouraged each one of us to look deeply within and to allow God’s mercy to enter there. The Jubilee taught us to realize how many and diverse are the individuals and social groups treated with indifference and subjected to injustice and violence. They too are part of our “family”; they too are our brothers and sisters. The politics of nonviolence have to begin in the home and then spread to the entire human family. “Saint Therese of Lisieux invites us to practise the little way of love, not to miss out on a kind word, a smile or any small gesture which sows peace and friendship. An integral ecology is also made up of simple daily gestures that break with the logic of violence, exploitation and selfishness”.[19]

My invitation

6. Peacebuilding through active nonviolence is the natural and necessary complement to the Church’s continuing efforts to limit the use of force by the application of moral norms; she does so by her participation in the work of international institutions and through the competent contribution made by so many Christians to the drafting of legislation at all levels. Jesus himself offers a “manual” for this strategy of peacemaking in the Sermon on the Mount. The eight Beatitudes (cf. Mt 5:3-10) provide a portrait of the person we could describe as blessed, good and authentic. Blessed are the meek, Jesus tells us, the merciful and the peacemakers, those who are pure in heart, and those who hunger and thirst for justice.

This is also a programme and a challenge for political and religious leaders, the heads of international institutions, and business and media executives: to apply the Beatitudes in the exercise of their respective responsibilities. It is a challenge to build up society, communities and businesses by acting as peacemakers. It is to show mercy by refusing to discard people, harm the environment, or seek to win at any cost. To do so requires “the willingness to face conflict head on, to resolve it and to make it a link in the chain of a new process”.[20] To act in this way means to choose solidarity as a way of making history and building friendship in society. Active nonviolence is a way of showing that unity is truly more powerful and more fruitful than conflict. Everything in the world is inter-connected.[21] Certainly differences can cause frictions. But let us face them constructively and non-violently, so that “tensions and oppositions can achieve a diversified and life-giving unity,” preserving “what is valid and useful on both sides”.[22]

I pledge the assistance of the Church in every effort to build peace through active and creative nonviolence. On 1 January 2017, the new Dicastery for Promoting Integral Human Development will begin its work. It will help the Church to promote in an ever more effective way “the inestimable goods of justice, peace, and the care of creation” and concern for “migrants, those in need, the sick, the excluded and marginalized, the imprisoned and the unemployed, as well as victims of armed conflict, natural disasters, and all forms of slavery and torture”.[23] Every such response, however modest, helps to build a world free of violence, the first step towards justice and peace.

In conclusion

7. As is traditional, I am signing this Message on 8 December, the Solemnity of the Immaculate Conception of the Blessed Virgin Mary. Mary is the Queen of Peace. At the birth of her Son, the angels gave glory to God and wished peace on earth to men and women of good will (cf. Luke 2:14). Let us pray for her guidance.
“All of us want peace. Many people build it day by day through small gestures and acts; many of them are suffering, yet patiently persevere in their efforts to be peacemakers”.[24] In 2017, may we dedicate ourselves prayerfully and actively to banishing violence from our hearts, words and deeds, and to becoming nonviolent people and to building nonviolent communities that care for our common home. “Nothing is impossible if we turn to God in prayer. Everyone can be an artisan of peace”.[25]

From the Vatican, 8 December 2016

Franciscus

Citations

[1] Apostolic Exhortation Evangelii Gaudium, 228.
[2] PAUL VI, Message for the First World Day of Peace, 1 January 1968.
[3] “The Legend of the Three Companions”, Fonti Francescane, No. 1469.
[4] BENEDICT XVI, Angelus, 18 February 2007.
[5] Ibid.
[6] Ibid.
[7] MOTHER TERESA, Nobel Lecture, 11 December 1979.
[8] Meditation, “The Road of Peace”, Chapel of the Domus Sanctae Marthae, 19 November 2015.
[9] Homily for the Canonization of Mother Teresa of Calcutta, 4 September 2016.
[10] No. 23.
[11] Ibid.
[12] Address to Representatives of Different Religions, 3 November 2016.
[13] Address to the Third World Meeting of Popular Movements, 5 November 2016.
[14] Cf. Address at the Interreligious Meeting with the Sheikh of the Muslims of the Caucasus and Representatives of Different Religious Communities, Baku, 2 October 2016.
[15]Address in Assisi, 20 October 2016.
[16] Cf. Post-Synodal Apostolic Exhortation Amoris Laetitia, 90-130.
[17] Cf. ibid., 133, 194, 234.
[18] Cf. Message for the Conference on the Humanitarian Impact of Nuclear Weapons, 7 December 2014.
[19] Encyclical Laudato Si’, 230.
[20] Apostolic Exhortation Evangelii Gaudium, 227.
[21] Cf. Encyclical Laudato Si’, 16, 117, 138.
[22] Apostolic Exhortation Evangelii Gaudium, 228.
[23] Apostolic Letter issued Motu Proprio instituting the Dicastery for Promoting Integral Human Development, 17 August 2016.
[24] Regina Coeli, Bethlehem, 25 May 2014.
[25]Appeal, Assisi, 20 September 2016.

© Copyright – Libreria Editrice Vaticana

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The Danger

On January 20, the military officer carrying the nuclear codes who follows the President everywhere, will follow Barack Obama to the inaugural platform. When he leaves, the officer will start following President Donald J. Trump. From that moment on, Trump will have the unfettered ability to launch one or one thousand nuclear warheads whenever he pleases. Four minutes after he gives the order, the missiles will fly. No one can stop him, short of a full-scale mutiny. Once launched, the missiles cannot be recalled.

Almost 1,000 nuclear warheads, each many times the size of the bomb that destroyed Hiroshima, are kept on missiles ready to launch in minutes. This is called high alert, or launch-on-warning, or, more commonly, hair-trigger alert.

It is a relic of the Cold War. Nuclear commanders wanted the ability to launch their land-based missiles before an enemy attack could destroy them. For years, experts have warned that this was a dangerous practice, subject to false alarms, mistakes, misunderstanding and human error. And it is not necessary. The weapons in our alert subs and bombers are not vulnerable to surprise attack. We have more than enough weapons to deter an attack or respond to one.

While running for the presidency in 2008, Obama said:

“Keeping nuclear weapons ready to launch on a moment’s notice is a dangerous relic of the Cold War. Such policies increase the risk of catastrophic accidents or miscalculation. I believe that we must address this dangerous situation — something that President Bush promised to do when he campaigned for president back in 2000, but did not do once in office.”

Obama didn’t do it, either. Many of the very people he appointed to implement his reforms sided with the nuclear bureaucracy to stop him. The State Department posted a condescending explanation about why we need to be able to destroy the world within 4 minutes, assuring us that this was safe and reasonable. Rereading the post now, one can see the how much of the argument rests on supreme confidence in the judgment of the president of the United States.

Few people have that confidence now. Obama has thirty days to fix his mistake. Thirty days to prevent the worst disaster imaginable.

The Solution

Yes, this will be hard. Yes, much of the defense bureaucracy will argue against him. Yes, Obama has said he doesn’t want to “box in” his successor.

Yet, the press reports that in the last few days:

“Obama has used his final weeks in office to press for new rules on coal mining pollution, offshore drilling and the venting of planet-warming methane — all of which are likely to be challenged or repealed by the Trump administration and Republicans in Congress.”

If the president can do this for parts of the environment, he can take this one simple step to safeguard the entire planet.

Scores of leading nuclear scientists wrote to the President asking him to take nuclear missiles off hair-trigger alert. You can now add your voice.

Ploughshares Fund has started a public petition to President Obama. Join us.

Tell the president to end this obsolete policy. President Trump could still launch nuclear weapons in an emergency, but it would take hours or days. This gives time for consultations, consideration, time to check mistakes and blunt the impulses of the moment. More time doesn’t weaken our national security; it strengthens it.

Please sign the petition now. It says:

“Now more than ever, we call on you to ensure calmer heads prevail. Taking this critical step would bring profound security benefits for all Americans by reducing the risk of nuclear disaster.”

Urge the President to lock the nuclear door before he leaves.

https://www.change.org/p/president-obama-keep-trump-s-finger-off-the-button-nucleartrump

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By Lin Romano

(Sources include the Sunday Website of St. Louis University, the United States Conference of Catholic Bishops, and others not cited.)

Let’s listen to the first two readings from Malachi and the Psalms.

Reading 1: Malachi 3:19-20a

Lo, the day is coming, blazing like an oven,
when all the proud and all evildoers will be stubble,
and the day that is coming will set them on fire,
leaving them neither root nor branch,
says the God of hosts.
But for you who fear my name, there will arise
the sun of justice with its healing rays.

Responsorial Psalm: Psalm 98:5-6, 7-8, 9

Response: God comes to rule the earth with justice

Sing praise to the Almighty with the harp,
with the harp and melodious song.
With trumpets and the sound of the horn
sing joyfully before the Creator, our God.

Response

Let the sea and what fills it resound,
the world and those who dwell in it;
let the rivers clap their hands,
the mountains shout with them for joy.

Response

Before the Almighty, for God comes,
for God comes to rule the earth,
God will rule the world with justice
and the peoples with equity.
Take a couple of minutes of silence to think about what stood out for you in the readings. Not a word, but a theme. Write it down and hold onto it.

I found in these readings the overriding theme of hope, which I find in short supply since Tuesday. Perhaps for the first time, I appreciate the retributive language that I generally abhor. All the proud and evildoers will be stubble–wonderful! And they will be set on fire, with none left to take their place–marvelous! And yet, and yet . . . . There is the Gospel still to consider, still the word of calm amidst all. While all the signs of devastation of the world surround us, we are to remain sure in faith, steadfast amidst persecution, sure of tongue and wise beyond knowledge.

Let’s hear that reading…

Gospel Luke 21:5-19

While some people were speaking about how the temple was adorned with costly stones and votive offerings, Jesus said, “All that you see here–the days will come when there will not be left a stone upon another stone that will not be thrown down.”

Then they asked him, “Teacher, when will this happen? And what sign will there be when all these things are about to happen?”

He answered, “See that you not be deceived, for many will come in my name, saying, ‘I am he,’ and ‘The time has come.’ Do not follow them! When you hear of wars and insurrections, do not be terrified; for such things must happen first, but it will not immediately be the end.”
Then he said to them, “Nation will rise against nation, and kingdom against kingdom. There will be powerful earthquakes, famines, and plagues from place to place; and awesome sights and mighty signs will come from the sky.

“Before all this happens, however, they will seize and persecute you, they will hand you over to the synagogues and to prisons, and they will have you led before kings and governors because of my name.  It will lead to your giving testimony. Remember, you are not to prepare your defense beforehand, for I myself shall give you a wisdom in speaking
that all your adversaries will be powerless to resist or refute. You will even be handed over by parents, brothers, relatives, and friends, and they will put some of you to death. You will be hated by all because of my name, but not a hair on your head will be destroyed. By your perseverance you will secure your lives.”

Now, make a note if you would change what you wrote, if you see those first readings differently in light of the Gospel. Let’s do a brief go-around to share our first thoughts and any modifications.

I skipped today’s reading from 2 Thessalonians, not because I have always found it annoying (which I have) but because it adds little to the apocalyptic literature that is this Gospel. If you didn’t read ahead, the reading from Thessalonians includes the “if you don’t work you shouldn’t eat” admonition. The fact that members of the early church had stopped working actually related to their belief that the day of the Lord had come and the “curse” of work (Genesis 3) had been lifted. Yippee! They were all but in heaven. The world as we know it was coming to an end. Can you feel the mood in Thessalonica? What the heck, why not just eat, drink and be merry, for the day is at hand! Why go to work?

Please excuse another aside, but I have felt like that at times this week. Minus the merriment. It’s been hard to get out of bed and face the days ahead. It’s hard to acknowledge that the world still need not come to an end, if only we can pedal faster, organize, resist, educate, meditate, believe. (Yet has anyone else wanted to cry out “Redo!” or remain tucked under a blanket?)

Okay, so I’ll dispense with that reading now, and wander back to Luke. More predictions of the end times come first, with Jesus describing the destruction of the temple (a charge later brought against him at trial), explaining that false prophets would appear, and calling for calm during all of the horrible times ahead. While many of these predictions may have come true in the first century AD, it seems that generation after generation can recognize a piece of the end times approaching. We are no different.

Remember the year 2000? The apocalypse was imminent! Not only would digital time stop, but the world as we knew it would end, with power going out globally and missiles being launched uncontrollably. People moved to bunkers in the Midwest, and others sat vigil in prayerful hope of a painless end. Movies and books hyped it all, and ultimately, it was business as usual. Money was made and people were duped. The wheel keeps spinning.

So when Jesus warned of the days ahead, and gave signs to look for, was he talking to everyone in all times or truly predicting the end of the world? His word already has come to be, again and again, yet here we breathe, here we sit, here we read the words again and look to the future. Let’s see: Wars – check! Temples destroyed – check! False prophets! Insurrections, earthquakes, famines, plagues – sadly, very sadly, all checks.

Some say that our years are but a blink of God’s eyes, so if one waits for a literal end of the world based on these signs it could be untold numbers of lifetimes in the coming. But let’s consider another way of looking at this. Could Jesus have been merely giving a worst-case scenario to those following him, so that they would not lose heart when the inevitable occurred? It would help them to remain strong when they were persecuted for their beliefs (imagine the comfort of this when being attacked by hungry lions in a crowded stadium). It would offer some solace when their own families turned on them, giving assurance that their perseverance would net them eternal life.

Remember that when these words were written, probably around 80 or 85 AD, the city and the temple of Jerusalem were already destroyed, and the Acts of the Apostles already written, detailing the difficulties of Jesus’ believers after his death. So were these even predictions, or words attributed to him by a firm believer to increase his stature? Some argue that Mediterranean culture of the time was not so forward-looking. They asked for DAILY bread, as they were primarily present-oriented. Predictions of events in a faraway future to come would not resonate with them. Rather, when Luke’s Jesus later states, “Truly, I tell you, this generation will not pass away until all things have taken place,” it was seen as a present-day statement of the generation contemporary with his ministry. Since the events have come true, Jesus is judged reliable. Those feeling the heat for their beliefs are encouraged by this, assured that standing firm in the face of persecutions would lead to salvation.

Now, let’s circle back to the first two readings.

First, I want to address the predicted violence. I think–I hope–we all will agree that God is non-violent. God does not prescribe violence, and violence should never be rationalized in God’s name. So what about the violence in this scripture and so many others that is attributed to God, or to God’s direct orders?

Didn’t God wipe out the human race, saving only Noah and his family? Didn’t God ask Abraham to kill Isaac, and also plan to destroy Israel before Moses talked him out of it? Didn’t “God’s Law”–Mosaic law, prescribe stoning women to death for adultery? What about the wars fought in God’s name, and even the extremists in Islam today, killing thousands in God’s name? Doesn’t God state that wars and insurrections MUST happen first, before the “day of the Lord” arrives? How do we explain all of this, if we believe in the sacred texts?

Of course I reject any notion that God reacts with, orders, or approves of violence. I see the writers of the texts as taking their own thoughts and feelings and projecting them onto God. We get angry–God doesn’t. We crave vengeance, not God. If we read all of the scriptures literally we turn God into a tribal God, a God opposed to peace. Many of the texts cannot be taken literally–the violence and killing are metaphorical.

So when we are told that we will experience God’s wrath, when we read today that the proud and evildoers will be stubble and that they will be set on fire, we have to understand that God will not have this “sun of justice” arise with its healing rays by first extracting a “pound of flesh for a pound of sin.”  (Ron Rolheiser) Walter Bruggeman once commented that “God is in recovery from all the violence that has been attributed to him and done in his name.”

In fact, even the idea of the last judgment as a dire expectation of doom, does not fit in with a God of healing, as God of justice. I do not look forward with joy for a day that slaughters those who erred, but rather to a day when all will ACT justly, LIVE love, and BE peace.

Let’s try this perspective: All of the catastrophes (think climate-change related), wars, insurrections, etc. are NOT signs of the end times, but of how far we are FROM the end. We have not yet succeeded in bringing about justice. There’s an African proverb that says, “When you pray, move your feet;” perhaps we are not moving enough, marching enough, entering the halls of power and military bases enough, and teaching enough to establish God’s kin-dom.  When goodness and justice reign we will have entered the end times of the world. And there is nothing to fear about that end.

At Jonah House, we are well-acquainted with people who have walked into situations where they risked persecution at best, and death as a real possibility. Despite sufferings in and out of jails and prisons, their resolves remain firm, their voices speaking truth to power strong, their love of and faith in God firm, and their spirits full of joy and hope. Yes, there is much legal preparation in a trial after an action for justice, but it is the spirit of God that flows through, that offers words to speak in a courtroom and public forums, that provides the “defense” and the potential for conversion of hearts. We just have to keep moving our feet.

So now I suggest that we focus on questions that will have increasingly more meaning as we move forward under a Trump administration and a Republican Congress:

  1. How have you felt sustained by a power greater than yourself during a time of justice-seeking or truth-telling?
  1. How do you see yourself/our communities bringing about the “end times” of justice and peace?

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Humanure 2016

Joe Byrne helped the tree planting effort by harvesting some humanure. If you’ve never seen that term before, it refers to human manure, usually from a composting toilet.

This is humanure that sat untouched for a year.

The humanure was shoveled into the holes where the trees were being planted. Regular compost was also added.

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Here’s the humanure before it was harvested.

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Here Joe is scooping out the humanure and putting it in bags. In case you’re wondering: the humanure was dry as dust and gave off a woody (not a poopy) smell.

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Here are a couple of the bags of humanure ready to be transported to the tree planting site.

 

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