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Mike hopes to see the world turned upside down through local communities banding together for social change, especially churches which have recognized the radical calling to be good news to the poor, to set free the prisoners and oppressed, and to become the social embodiment of the reign of God on earth as it is in heaven. He lives with the blessed memory of his wife, in Durham, NC, and has three adult children living in three different states. He also shares his life with the Mt. Level Missionary Baptist Church in Durham, the faculty and students of Shaw University Divinity School in Raleigh, NC, and the faithful fans of Duke and Baylor Basketball in his neighborhood.

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Thursday, August 27, 2015

Standing Up When It Seems Too Much: Reposting "Put On the Armor of Light"

I suspect that most of us have arrived at times when it seems that the obstacles are too big for us and the opponents are too strong for us.  In such a time, the Apostle Paul's words to the Roman church become a lively message to us.  In the shadow of a powerful and greedy empire, they read his words of hope that still speak to me in these times that can be very discouraging for people who love justice and pursue the common good.  Respectability politics will not achieve justice, only delay it.

This sermon was first preached at Mt. Level Missionary Baptist Church on September 7, 2014.

Romans 13:8-14
Owe no one anything, except to love one another; for the one who loves another has fulfilled the law. The commandments, “You shall not commit adultery; You shall not murder; You shall not steal; You shall not covet”; and any other commandment, are summed up in this word, “Love your neighbor as yourself.” Love does no wrong to a neighbor; therefore, love is the fulfilling of the law.
             Besides this, you know what time it is, how it is now the moment for you to wake from sleep. For salvation is nearer to us now than when we became believers; the night is far gone, the day is near. Let us then lay aside the works of darkness and put on the armor of light; let us live honorably as in the day, not in reveling and drunkenness, not in debauchery and licentiousness, not in quarreling and jealousy. Instead, put on the Lord Jesus Christ, and make no provision for the flesh, to gratify its desires (NRSV).
In the text that was read this morning, the Apostle Paul makes remarks of the same sort that the Prophet Micah did many centuries before.  As Micah had posed the question, “What does the Lord require of you?”, now Paul offers the guidance that we should “owe no one anything, except….”  Micah said that it is really pretty simple.  Do justice.  Love mercy.  Walk humbly with God.  Paul says they should narrow it down to this:  love one another.  That’s all you owe anyone.  That’s what Jesus said really mattered.  That’s what God expects of you.  That fulfills the whole stinking law, every jot and tittle of it.  Of course, you can learn by studying the specifics of the law, but Jesus already told us how to sum it up:  Love your neighbor as yourself.
So in the way that you live with others, if you love them, you will do no wrong to your neighbor.  And the law is largely about telling you what wrongs not to do.  So love, and you won’t do wrong.  That’s why love fulfills the whole law—every bit of it.
Paul was continuing a train of thought from what to us is the previous chapter.  Of course, Paul did not divide his letters into chapters and verses.  Like you or I, he just wrote out his sentences and paragraphs.  The chapters and verses were added later by readers who wanted to be able to analyze and talk together about the books in a systematic way.  That way, you and I can quickly get on the same page for conversation and study.  But Paul did not have chapters and verses.  So I should say he was continuing a train of thought from a few paragraphs before.
In our habit of speaking, in chapter 12, verse 10, he started talking about living toward Christian love with one another as God’s people.  Just before this section, he had written about how everyone has gifts from the Spirit, and we are not all the same.  But each of us has something to offer to one another and to the whole group, like parts of the body all have their function.  He told them back there, “Let love be genuine.”  Those verses were part of the wedding vows Everly and I spoke in 1980.  That short sentence is now engraved on the gravestone where she is buried.  “Let love be genuine.” 
It was a commitment we shared with one another.  In so many ways, we certainly fell short of the ideal, but it was a byword for how we knew we ought to live in relation to the world and the people God had given us.  But it is not a statement specifically about the love of married people.  It is about the love that we have for one another in the church.  It is the love God expects us to have for all God’s children.  As followers of Jesus, married people and families should also live up to this kind of love.  So Paul is making it plain here.  Love genuinely.  Love honestly.  Love thoroughly.  Love wholeheartedly.  Love the lovable people, and love the unlovable people.  Love when you are eager to do so, and love when you are on your last nerve. 
But, we may ask, isn’t there something or someone I can hate?  Paul says to hate evil.  Don’t harbor your evil thoughts.  Don’t plot evil devices.  Don’t fixate on evil responses.  Don’t seek revenge.  Hate evil, but don’t act evilly to oppose it.  Hold fast to what is good.  Keep on imagining the good possibilities.  Look beyond people’s troublesome actions to see the good that is in them.  Think of ways to return good for evil.  Do not repay evil for evil, but put your mind on a noble response to the times when you are wronged.  At the climax of this reflection, he tells them there is a way to fight evil:  overcome evil with good.  Let good grow and snowball and expand and press outward until it overwhelms all the evil it can find.  Don’t let evil overcome you.  You get out there in all the goodness that God can produce in you and let that goodness overcome evil.
Paul knew that the times in which these Roman Christians were living were evil times.  Powerful people wanted to persecute them, put them in jail, fire them from their jobs, take away their homes, make outcasts of their children, drive them out of town.  Rulers were selfish and devious, and so were their assistants and lackeys.  Soldiers and police were directed to obey the whims of the rulers.  They might not have the strength of conscience to realize that the policies of the leaders were twisted and wrong.  Paul was not deceived.  He knew his own life had hung in the balance of unjust laws and unjust rulers before.  So he acknowledged that the times were rife with evil.  He warned the Christians to watch out.  And he taught them that even in an evil setting and situation, God had a different way for them.
He could tell them this because Paul also knew that the time in which these Roman Christians were living were good times.  They were fertile with opportunities for virtuous living.  They could watch the growth of their love touch their neighbors and their neighborhoods.  God was not defeated by the Imperial power.  God was just getting started showing them all that God can do.  So when they come up against violence and wrong, Paul said to live peaceably with all.  He said don’t avenge yourself, but stand up against evil by doing good.  Don’t flag in your zeal.  Be ardent.  Be motivated.  Work it out.  Yes, work it.  Work that goodness that God has placed in you.  Be intense about fighting wrong, but do it with goodness. 
Paul knew that the Roman Christians should have hope.  Knowing that hope, they could rejoice even in hard times.  They could show patience when they suffered because their hope is in God.  They could continue in prayer, knowing that God is with them and guiding them into the next opportunity to overcome.  Love one another.  Show mutual affection.  Outdo one another in doing right and honoring each other.  Make sure no one is in need.  Show hospitality.  Love, love, love, love, love, in word and deed.  Because God created this world to be good.  God’s goodness has been poured out in your lives.  Good will prevail, even if not in every moment, if not in every situation.  Even after setbacks, we can build a better world in God’s power and grace.  Death is defeated.  Christ is risen.  Good will prevail.
Paul had pressed this case hard in that earlier section, the second half of chapter 12.  Then he took a kind of aside.  He chased a rabbit.  He made an illustration of sorts.  He planned to finish his exhortation about love, but there was this little matter of the Empire to deal with.  He started talking about how they should act toward Caesar and Caesar’s minions.  But he talked about it in vague terms.  He talked about his enemies in abstract terms.  He did not say anything about Caesar, per se.  He didn’t name Caesar or any of the lesser officials.  He did not say anything about the Empire or the Senate or the Roman Legions or the Centurions.  He did not name any of the officials or even their offices.
Instead, he talked in broad theological terms about divine creation.  He talked about God’s good work in creating humanity as social beings.  He talked about the concept of authority in the abstract.  He said that having a system of authority is a good thing.  Ruling authorities, in general, help make our lives better.  Human authorities, as a concept, contribute to a better life for us.  In the ideal, authorities reward good and punish evil.  According to its purpose, authority maintains justice. 
But of course, Paul has been talking previously not about theory, but about the facts on the ground.  The facts on the ground were that Roman authorities were prejudiced toward their own kind.  The facts on the ground were that Christianity was an illicit, an illegal community of faith.  The facts on the ground were that everywhere Christianity had raised its liberating message of God’s love for the least and the lowly, people in power had gotten angry.  From the synagogue officials to the Sanhedrin.  From the Proconsuls to the Procurators.  From the Kings to the Emperors.  From the Pharisees to the Sadducees to the who knows who sees you practicing Christian faith, people wanted to shut it down.
That’s what Paul was telling them in the discourse about letting love be genuine, hating evil, and overcoming evil with good.  The facts on the ground were that the authorities, not in concept, but in flesh and blood, were coming down hard on the Christians.  The facts on the ground were that people who in theory were supposed to keep the peace were disturbing the peace.  Officials whose job was to serve and protect were self-serving and destroying lives in the streets.  Paul understood what was what.  He knew that everybody who had a title did not live up to the duties of office.  He knew that power, once it is in someone’s hands, can become a tool of domination.  That is what he and the Christians in Rome saw.  It’s what they knew.  It’s the yoke they felt on their shoulders.
So he said, in theory, they should recognize the goodness of authority.  They should cooperate with authority to do good.  They should not resist authority just to get their own way.  Paul was not being a respectability preacher here.  There have been a number of people lately talking about “respectability churchfolk” and “respectability preaching.”  They mean those people who try to find the fault in an unarmed youth’s behavior for his own death.  They mean those people who say that if the black community could just work harder to stay in school, to dress conventionally, to keep a job and keep their noses clean, then things like Ferguson would not happen.  That’s what they mean by the “respectability” view. 
But Paul was not talking respectability, and neither am I.  Paul was not saying that the answer to our oppression is to be more docile in obeying our oppressors.  He was not saying that the real problem is us, so we need to mend our ways.  No, he knew who was troubling the world.  God was not doing this.  The church’s service to God was not doing this.
If the powers that be want to keep people down, it does not matter how respectably people act.  They will get pressed down on.  So the answer is to press back.  That’s why Paul was saying that they need to get serious about resisting evil in the world.  They should continue their efforts to overcome evil with good by pressing the authorities to do the good they should do.  But he was not fooled into thinking that Caesar or his minions were likely to do the good.  That’s why he reminded the church to go ahead and pay taxes to whom taxes are due and revenue to whom revenue is due.  But then he turns the phrase.  He speaks with irony and from the point of view of faith.  He does not say that some people who demand your respect may not deserve your respect.  No, he is not that explicit.  He does not say that Caesar has not earned the honor that he wants you to show.  No, he is more subtle.  He says to pay respect to whom respect is due.  (Wink, wink.)  He says give honor to whom honor is due.  (“You know what I mean?”)  God deserves our honor.  Caesar probably does not.
But just so we don’t conclude that he means to start blatantly disrespecting the officials, and blatantly dishonoring Caesar, he goes back to his previous theme about loving our neighbors.  Now, we are finally back to the text we started with.  He says owe no one anything except love.  Martin Luther, the 16th-century reformer translated that verse as a declarative statement, not an imperative.  He said it means that you don’t owe anyone anything, except you do owe everyone love.  God made us for love.  God made us to love one another, to be loved by one another, to receive love from one another—God made us for love.  So even Caesar gets our love.  Even the harassing official on the street gets our love.  Love does no wrong to the neighbor.  Love fulfills all our requirements and obligations.  Not just a feeling of love, but more importantly a way of treating someone.
Having made his case about love that’s genuine, that overcomes evil with good, that supersedes whatever resentments or desires for revenge we may have, Paul then starts talking about how important it is for us to stand strong in the face of evil.  He does not mean for us to sit back in our bedrooms thinking loving thoughts about those who do evil.  He does not mean for us to wait around the kitchen table until the tide of evil forces overwhelms and swallows up our whole neighborhood, our town, our community institutions.  He does not mean hiding behind church doors, shouting and singing while the neighborhood dies.  No we can’t just nap while destruction is happening all around us.  Overcoming evil with good is not a passive admonition.
We have to know what time it is.  It is the time for God’s good news.  It is the time for people to know that we can live together in harmony.  We can live together in love.  It’s the time that no one any longer has to be trying to dominate anyone else.  People can make a life without domination systems.  So if it was not real to you when you first got saved, then it needs to become real to you now that God is not interested in just a little bit of our lives.  God is not interested in just 10% of the church people to be part of the struggle.  God is not interested in just a token commitment.  God wants the whole of us.  God want you, and God wants us, and God wants you and me and us to be building the beloved community.  That is the whole reason God made the world and put us in it.  God wants to see that loving, just community come into the light of day.
Paul tells them to lay aside the works of darkness.  Now somebody might try to twist the term darkness here and make out that dark is equivalent to black, and that somehow blackness is opposed to God.  But Paul was not talking that way, and we know better than to fall into the trap of that kind of thinking.  Darkness here is the absence of light.  Light is the beacon that shines upon the realities of the world and reveals the truth.  Darkness is the world hiding from the light.  What is hidden from the light is afraid, is ashamed, is deceptive, is indifferent.  But in the light of day, we have to take a stand.  We have to show who we are and what we live for.
Paul says that the light is our armor.  Armor is our protection.  Bringing the truth into the light of day is our hope, because Jesus himself is the truth.  The love of God is the truth.  People able to get along and treat one another right is the truth.  Enough good gifts of God to feed and clothe and shelter everybody is the truth.  Letting everyone have a good education is the truth.  Paying people a decent, living wage is the truth.  Finding ways to keep people in their homes is the truth.  Our armor is joining together in the truth. 
You or I alone might try to stand up to the powers that be and get ignored.  But we are not alone.  God has put us together into a holy nation, a peculiar people.  Together, in solidarity with one another and with God, we can stand up to the powers and be heard.  This is the heart of the labor union movement.  The people with the capital, the people with the money—these people know that they need to organize into corporate boards and chambers of commerce and political action committees if they are going to make the world go their way.  Their hope is that the workers and the average people will stay disorganized.  A labor union exists to provide the organization necessary to stand up to the owners and managers who want to be in charge of our lives.  In a way, the church is a labor union of the neighborhood.  We organize together and care for our neighbors with the intensity and capacity to be a union of neighbors, loving our neighbors.  We join Durham CAN to operate as a union of people of faith and people of commitment to press our theoretical public servants toward being actual servants of the people.  The union makes us strong.
What time is it?  Paul says we had better know.  It is a time when people full of fear are trying to shut down and shut out and shout down and shut up the voices of those who are suffering.  They are belittling and humiliating teachers.  They are closing off access to voting.  They are shutting down jobs and taking them places where the poor workers have no protections.  They are refusing to hear the cry of the poor.  They are warehousing the desperately unemployed in prisons.  They are blaming the victimized and the marginalized for all the social ills.  They are shooting down our children in the streets.  They are claiming that the 1% deserve to own half of all the goods in the world.
We’d better know what time it is.  We have to lay aside the works of darkness.  The works of darkness are many.  Hiding out and believing we cannot make a difference is one of the works of darkness.  Get out in the light and stand for truth.  Being satisfied that we have a home and a job and not caring about others is a work of darkness.  Get into the light.  Letting some misguided police (I know it’s not all of them) continue to do whatever they have made it their habit to do, just because they can get by with it, is a work of darkness.  Pressing for reform is our armor of light.  Paul says don’t get discouraged and drown your sorrows in drunkenness.  Don’t go out and party because you think the world is going to hell anyway.  Get into the light.  Shine a light for God.  Shine a light for justice.  He says don’t take up the ways of the oppressors and sink into debauchery.  Don’t say that since the world is all corrupt anyway, I will now join the corruption of licentiousness, and consider that I have a license to do whatever I “blankety-blank” well please. Being free from the law does not mean that each of us can be a law unto ourselves.  Let a light shine into that despair that wants to give up on making things work, and let that light bring the hope of Jesus Christ who showed us another way. 
And don’t slip into the darkness of arguing and quarreling with one another.  We can find a way together to move forward.  It is the deceiver that tells us that it has to be my way or the highway.  Let the light of cooperation and solidarity shine.  And Paul says don’t become jealous of who is getting the credit.  If the Mayor or City Manager can bring a change, then let them claim the credit, even if they did so only because we pushed them and nudged them and scared them into doing it.  If the Police Chief wants to turn around and start policing in a fair and just and transparent and clean manner, then let him have the credit, no matter how slow he was in coming around to the light.  If the legislature wants to do right by our teachers and our voting citizens, let them have the credit, even if they did it kicking and screaming in resistance to the flood of people crying for justice.  Let the light shine above and beyond jealousies.  If justice is done, we don’t care who gets the credit.  We know God is the one who gets the credit.
So dress yourselves up to be the image of Jesus Christ that the world needs to see.  He did not count his own life above others.  He did not let even the small children or the disabled widows be disrespected.  He did not tolerate the poor being mistreated or the haughty and wealthy acting proud.  Paul says we should get dressed in Jesus.  Go to our closets, pull out a hanger with Jesus on it, and put that on.  Wear Jesus out into the wide world.  It’s a graphic image of the deep theological claim that in his life and death and resurrection, we have been united to Jesus.  God has drawn us into God’s own self.  So our image should be a beacon of God in the world.  We are the Jesus the world an see.  Jesus is the light of the world, and we keep on shining that light.  Be a light.  Be a beacon.  It’s a dangerous and troubling time.  But it is a time ripe for goodness.  The harvest is plentiful.  The workers are few.  We must work while it is day. 
Drawing on the words of songwriter Kyle Matthews (“My Heart Knows,” See for Yourself, Benson Records, 2000.)

We’ve thought it through,
And we’ve decided
We’re sure of You,
Whatever happens to us…
Whatever happens to us.
And if you lead
Where there is no path,
Where there’s no way out
And no way back,
We will go where we have to go;
Give what we have to give;
Face what we have to face;
And we will live where we have to live.
Our hearts know where home is.
Our hearts know our home is with You.

The road is rough—
Our courage leaves us.
The way of love
Was never easy for You.
And it won’t be easy for us.
But If you’ll reach down
From time to time
And let us feel
Your hand in ours,
We will go where we have to go;
Give what we have to give;
Face what we have to face;
And we will live where we have to live.
Our hearts know where home is.
Our hearts know our home is You.

Our hearts know, Lord.  You are our home.  So lead us now.  Lead, us Jesus.  Lead, kindly Light.  Lead and we will follow.  Thanks be to God.  Thanks be to God.

Tuesday, August 25, 2015

Where Can Durham's Workers Live?

In October 2012, Indy Week published an article called "Durham's Affordable Housing Crisis," written by Lisa Sorg.  It featured the closing of the Lincoln Apartments, reported to be eliminating affordable dwellings for 200 low-income residents.  On a much larger scale, it told the story of too few affordable housing units for so many of the working poor.  These people work in the service industries building a new economy in which only the highest levels of management see increasing wages.

What has often been misunderstood as a problem for only those working poor has become a problem for many workers holding critical public service jobs:  police officers, fire fighters, school teachers and other school employees.  In addition, as new economic development occurs, restaurant and cafe serving staff, maintenance and cleaning workers, retail workers, and many others need housing that is convenient to their work.  The affordable housing crisis is a workforce housing crisis.

City planners and architects have had opportunity to learn a great deal about how to develop affordable housing successfully, if they want to learn.  Mixed income communities are much more successful than overly stratified, class segregated communities.  The world of work and commerce is made up of people with many different roles and responsibilities, and they constantly share space and interact.  Clerical workers and managers, store owners and checkout clerks, chefs and food preps--all need a place to live, accessibility to their work, places to eat and shop, and safe neighborhoods.

New age redlining would say that certain urban playgrounds are for entrepreneurs and young urban pioneers, not for low-income workers.  But how is this different from the kind of politics of urban development that led to ghettos and housing "projects" that became icons of public planning failure?

Durham's affordable housing situation has not been solved since 2012, and in fact it threatens to become much worse.  As older neighborhoods become destinations for house flipping and gentrification, Durham is developing a new doughnut hole where only the wealthy can live.  Houses that needed repair are now being restored, enlarged, and upgraded, taking housing out of the affordable range.  Property values surge, meaning that even more modest homes in a redeveloping neighborhood also become unaffordable.  I'm not telling anything new, just saying it again.  Most of Durham's already limited affordable housing is threatening to disappear.

The incentives adopted to urge developers to include affordable housing in their projects have not produced the desired outcome.  With thousands of new housing units built downtown, none are affordable.  Moreover, some developers want to claim that a house costing $250k is still affordable.  What do they think that most workers earn in Durham?  I am for increasing wages, but while we are waiting for that to happen, housing costs need to be proportional.

Recent study of Durham's affordable housing situation recognize that the potential of Light Rail Transit means neighborhoods with affordable housing may see their property values rise and the affordability disappear.  This creates a mandate for the city and county to take action.  The best leverage they have is existing property that they own.  In these situations, they can require affordability as part of a plan for development.  Federal housing funds and various public and private partners committed to affordable housing are available for this kind of development.  What it will take is a public commitment to see that all residents can afford quality, safe housing.

Durham CAN and Self Help have proposed using a parcel of land in downtown Durham for a mixed-income affordable housing development.  The land is next to Durham Station Transportation Center and near NC Mutual and American Tobacco.  It would give members of Durham's workforce access to housing near the jobs and commerce which are booming downtown.  Approximately 90 high quality units of various size could be made available through this project.  City officials have been looking at this proposal, and it is no surprise that there are differences of opinion about how to use this piece of real estate.

Often the conversations about such projects get derailed by misunderstandings or out-and-out misinformation.  A focused affordable housing development is not the same thing as a ghetto.  Mixed-income affordable housing provides opportunities for low-wage workers as well as for low-salary professionals like police and teachers who are being squeezed out of town by rising housing costs.  NC State Employees Credit Union has a strong interest in affordable housing for its members, and funds to support projects. 

To be honest, some of the arguments against affordable housing are coded language against potential Latino or African American residents.  One would be hard-pressed to find someone who would publicly oppose ethnic and racial diversity in downtown, but approaches to affordable housing which push it all away from downtown still smell and look like redlining.  Durham does not want to take the path of cities which cannot recruit these workers because the affordable housing is just too far away.

Mixed-income affordable housing in places where retail and service businesses are already thriving does not lead to blight.  In this location, affordable housing will lead to improving neighborhoods, greater use of transportation services, and a stronger Durham.  Success in this case can help to promote future projects that will build a better Durham for all of us.

Friday, August 21, 2015

Missiology of "Out-Messaging" ISIS

I recently finished an essay on the notion of "light" in Christian missiology, including analysis of how in the modern age it became a cipher for spreading Western civilization.  One part of my research focused on John Winthrop's sermon about being "a city on a hill" because "the eyes of everyone" were watching.  In light of the "mission" of the Massachusetts Bay Colony, Winthrop's use of that text takes on a subordinate relationship to commercial development and acquisition of land to expand the influence of England. 

Well, today I was listening to foreign policy writers discussing the frustration over the continuing appeal and growth of ISIS in Syria and Iraq.  As they bemoaned the ineffectiveness of efforts to stop the growth of this military and ideological organization, one of them kept taking it back to the PR or propaganda campaign that some believe is needed to "out-message" ISIS's own outreach.  Describing the failure of "State Department twitter" to curb ISIS, he said, "there's no sense of turning any kind of 'beacon on the hill' or  'shining city' kind of message to give any kind of alternative options to the disenfranchised and the humiliated and the oppressed populations who have somehow made this decision that I'm going to become a person who is on the other side of the cage from that Jordanian pilot and light him on fire."

I wish I had had that quotation when I was writing.  It is about the best example of using that Matthew 5 text to describe promoting Western civilization that I have heard.  Without any direct attempt to be theological, this theological resource was pulled from the knapsack to promote a soteriology of civilization.

Men Claiming Divine Right to Enslave and Rape Women

It's not something new, but it's back in the headlines this week.  With no effort to hide it, the quasi-governmental structures of ISIS have developed rules and institutions to govern and bless sexual slavery of women, better known as rape.  Moreover, they claim that they do so on the basis of the findings of a specific research assignment given to scholars who delved into the traditions of their faith.  Having just noted (in a previous post) Octavia Butler's narration of sex trafficking and rape in a future post-apocalyptic world (not in any way implicating Islam or the Quran in her account), it struck me that her book was again highly relevant for my continued reflection.  To quote from the beginning of the NY Times article
In the moments before he raped the 12-year-old girl, the Islamic State fighter took the time to explain that what he was about to do was not a sin. Because the preteen girl practiced a religion other than Islam, the Quran not only gave him the right to rape her — it condoned and encouraged it, he insisted.
He bound her hands and gagged her. Then he knelt beside the bed and prostrated himself in prayer before getting on top of her.
When it was over, he knelt to pray again, bookending the rape with acts of religious devotion.
This morning I heard a commentator on the radio say, with reference to sex-slavery and other recent stories about ISIS that this is a new kind of entity in history, one we have not dealt with before.  I think that exaggeration was part of an argument to display a contrast between Al Quaeda and ISIS, but it is clearly not true that there have not been other groups who justified ethnic cleansing, rape, slavery, sex-trafficking, and genocide, either in the name of religious beliefs or of political power.

The Times article offers a fairly extensive analysis of the orchestrated and highly organized process by which thousands of Yazidi women and girls in particular have been kidnapped, documented, advertised, displayed, and sold as sex-slaves.  We are rightly appalled.  It tells about very young men who have bought these women and girls as well as bought into the ideology that justifies their rape.  From the outside, it is not hard to offer the criticism that very young, lonely warriors are susceptible the ideological framing of rape as pious duty.  They have given their all to a divine cause which includes establishing a righteous patriarchy.  They are ready to go to their deaths, and this heroic self-understanding can become justification for acts one might not otherwise believe right.

It is very easy for people in our culture to see this as a terror originating in Islam.  Certainly Islam does not escape all critique for justifying slavery or oppression of women.  On the other hand, neither do Christianity or Judaism.  The perspective of any of these faiths toward slavery has not been purely abolitionist, and perhaps for the majority of their histories they at times endorsed and certainly tolerated slavery and men's control over women's bodies and sex.

There is a long (thousands of years) history of writing about men claiming the right to force sex upon women.  Scholars argue about whether such ideas ever existed as codified law or were widely practiced.  Priests or kings seem at times to have claimed the right to first sexual relations with women who would marry, although actually exercising that right would be hard to organize.  It may have been practiced less often than used as a threat to demand a tax or tribute to the ruler.  In ancient Roman times, this was called in Latin the ius primae noctis, or the right to the first night.  The medieval term from from French was droit du seigneur, or right of the Lord.  Scholars of European history have claimed they find no evidence that such a practice was prominent in medieval society.  Yet it certainly shows up among the demands presented in late medieval and reformation era peasant revolts. 

For instance, in a document known as "To the Assembly of the Common Peasantry" (May 1525), the anonymous author cites the abuse of the New Testament to provide theological justification for the oppressive practices of the nobility, including sexual abuse of women (Michael Baylor, The Radical Reformation).
Do not let yourselves be led astray and blinded to any degree because every day the authorities endlessly repeat what the Apostle Peter says in I Peter 2:  "You should be submissive to your lords, even if they are rogues," etc. ... St Peter's view means something very different; for according to their interpretation, we would have to deliver our pious wives and children to them, so that they could satisfy their lust with them (109).
Various peasant uprisings cited this lordly claim to sexual rights as one cause of their revolt.  The existence of this tradition, even if not widely practiced, demonstrates a cultural assumption about the availability of women for sex at the will of men. 

More present for the experience of people in the USA is the recent history of enslaved African Americans.  I need not repeat the theological justification for slavery that emerged in the churches of the US and other European-influenced cultures.  One element of this domination system was the slave-holder's claim over the sexual lives of slaves, especially female slaves.  Extensive testimony from former slaves documents this history, such as the National Humanities Center document "On Slaveholders' Sexual Abuse of Slaves,"

A Washington Post article, "A Tender Spot in Master Slave Relations," reviews some of the literature on the subject of the rape of slave women.  Citing one book by Adele Logan Alexander, Ambiguous Lives: Free Women of Color in Rural Georgia, 1789-1879, the article turns to a comment made by Julian Bond, claiming that the book's stories of slave women bearing mixed race children was also his own family history.
Bond said: "I often talk about that history. My great-grandmother was a slave. She had been given to a woman as a wedding present, and when the bride became pregnant, the bride's husband, my great-grandmother's owner and master, exercised his right to take his wife's slave as his mistress. He was a Presbyterian minister. Two children came from that union, James Bond and Henry Bond, and James Bond was my grandfather."
A minister claiming the right to his slave's body gives iconic representation to the abuse of theology to support the sexual will of men in power.

I pray that the despicable practices revealed about ISIS will end, and that good people will continue working to bring them to an end.  They are one part of the horror of modern slavery and sex trafficking including other regional quasi-governmental groups such as The Lord's Resistance Army in East Africa or systematic sex-trafficking along the Interstate Highway System in the United States.  It's a recurrent political dynamic of human societies, and one that any follower of Jesus must refuse to accept.  All human beings are created in the image of God, not only males.  Moreover, in Christ the divisions we would create to build systems of domination are rejected.  "There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; you are all one in Christ Jesus" (Galatians 3:28).  I recognize that interpreting that verse would be another long essay.  For now, let it stand as a Christian rejection of domination systems, including patriarchal and classist claims for domination over women's sexual lives.

Wednesday, August 19, 2015

Cultural Encounters and Miscegenation in the Imagination of Octavia Butler

A few years ago, my son David talked to me about science fiction writers.  David is a voracious reader, one of the side effects of growing up in the home of two teachers.  One of the marvels of this young man is the way he used to read large collections of a genre and compare and critique.  When we talked, he was explaining to me the ideological patterns he saw in science fiction as different authors constructed utopian and dystopian visions of worlds to come.  I had not given it much thought, but there is neocon science fiction and liberal science fiction.  I also had not thought about the fact that most of these science fiction writers envision a world much like the dominant narratives of most fiction--populated by white males as the agents of history.  So he told me about female writers and one particularly interesting black female, Octavia Butler.

Butler has won awards from the science fiction world for her writings.  So science fiction writers in general have appreciated her work.  Aspects of her work resonate with many science fiction novels and stories:  there are alien beings, interplanetary travel, advanced technologies, apocalyptic wars, biological variations that blend what we think of as animals and plants, and social structures that differ from conventional families and political structures.  So for science fiction readers, you get what you expect from Butler.

What you may not expect is a sophisticated account of race and gender.  I read a trilogy that is variously called the Xenogenesis trilogy and Lillith's Brood when republished as a set in one volume.  As the trilogy name indicates, the issue of foreignness and difference is at the heart of this multigenerational narrative.  Moreover, at the core of it is the fear of what "miscegenation" means for the existence of a race, or even for the human race.  I will do my best to avoid any spoilers about critical eventualities in these stories.

The human character whose presence continues through each novel is Lillith, a survivor of a devastating apocalyptic nuclear war on earth which destroyed human society and made the planet uninhabitable.  The reader meets Lillith on an alien spaceship that is a dwelling, more than a ship, in orbit near Earth.  She is slowly learning where she is, who she is with, and what will be next in her life.  What becomes clear quickly is that some small portion of humanity was saved from certain death by an alien race of people, the Oankali, whose existence involves exploring the solar system searching for habitable planets and compatible races of beings with whom to join their lives.

Lillith becomes quickly concerned about her future among the Oankali.  They describe their family structure to her, and it becomes apparent that they hope, or plan, for her to become a human mate within a complex family of humans and Oankali.  They have the ability to manipulate genes and cell structures.  They learn from each species they meet and evolve into better forms of their species.  They call this process "trading."  From their point of view, each species benefits.  From Lillith's point of view, she and her descendents will lose their identity as humans and be absorbed into the Oankali.  This theme never goes far below the surface throughout the whole trilogy.  Lillith never arrives at a comfortable resolution.  That's not telling too much.  It is part of the dramatic driving force of the stories.

As fiction is able to do, these stories ask again and again about what might constitute miscegenation.  Part of the question being asked is whether there is such a thing as continuity of identity that passes through multiple generations.  Are humans always changing, and what changes disrupt their humanity?  In contrast to the fear of blending Oankali DNA with human DNA, Butler describes the surviving humans who begin to repopulate the Earth as the remnants of many ethnic and cultural groups.  More of the population of the Southern Hemisphere survived, and some communities are made up of a variety of "races" living together.  Their greatest hope is to repopulate the Earth, but they express little concern about separating the races.  The narrative occasionally makes passing remarks about various communities with greater and less diversity, and with some residual attitudes toward difference based on skin color.  So it is not a naive depiction of post-apocalyptic race relations, but a politically credible view of how human difference might diminish in human social relations when a more overwhelming difference becomes a challenge.  Butler's explorations here are tentative rather than dogmatic.

The exploration of difference between the Oankali and humans has depth of insight.  The Oankali seem sure that their approach to interspecies relations is consensual, although their technological advantages belie some aspects of the consent.  The social power of the Oankali sets a tight range of options for humans.  They are not willing for certain outcomes to occur.  They believe there is an inherent flaw in humanity, and they want to eradicate it.  Here Butler is delving deep into the forgetfulness of contemporary racism.  The Oankali are not inclined to be violent toward humans, and they understand their relationship to humanity as benevolent.  They are seeking to elevate humanity to live longer, be healthier, achieve greater things, and survive as a species.  In return, they are strengthened by elements of humanity they have discovered and absorbed into themselves.  But if their plan is carried forward, will the semi-consensual assimilation of the residents of Earth leave anything recognizably human?  Butler pushes deep into this question through the entire series.

Turning another direction, Butler is also challenging gender politics.  The somewhat dystopian world that results from non-cooperation with the Oankali shows humanity in a harsh perspective as women become commodities for trade and suffer rape and violence at the hands of raiding parties.  In contrast, the Oankali exist as a three-gendered community.  Male and female in Oankali existence do not fit into conventional human stereotypes.  A third neither male nor female gender, the ooloi gender, plays perhaps the most powerful role in the society and family.  Females are largest and strongest.  Males are gatherers and more conversational.  Ooloi are most scientific and political, and they are the key marriage partner in reproduction.  I am not sure I have meditated long enough on the implied gender politics, but it does seem obvious that describing a three-gendered species is a device for Butler to examine the ways that domination and equality function.  The ooloi are benevolent dominant partners, but from the perspective of their human interrogators, their ability to dominate by using biologically sophisticated means, no matter how benevolent, remains a problematic part of their relationships.

I'll not try to pretend to be an expert on Butler's work today.  I'm not going to do any theological speculations at this point beyond the implications of race and gender politics that I have already mentioned.  I do look forward to reading more of her books, as friends have talked with me about some of their favorites already.  Thanks to David for pointing me in this direction.  As is almost always true, an intense foray into narrative fiction was a great mind refresher for me.

Tuesday, August 18, 2015

Barber, Like Hope, Does Not Disappoint

Last March at the Alexander-Pegues Minister's Conference of Shaw University Divinity School, one of the outstanding speakers was Rev Dr William Barber II.  Barber has become well-known for his leadership in the Moral Mondays/Forward Together movement that began in North Carolina and has spread across the USA.  He has long been known for his abilities as a preacher, and his preaching has always been linked to a concern for social justice.  Many people would be aware of his leadership of the North Carolina NAACP and the movement to bring together a coalition of groups from around the state through the annual Historic Thousands on Jones Street gathering.  Moreover, his partnership with Rev Dr Nancy Petty to resist the dismantling of effective desegregation policies in Wake County Schools displayed a new confidence and focus on taking a stand against those who would seek to undo the progress made in civil rights.

Barber has become an iconic leader in the current political situation.  When many feel that all they can do is shake their heads and wish for a day when people seemed to care for the common good and for protecting the poor and marginalized, Barber has become symbolic of a politics that says we cannot wait to start the fight for justice.  Now is the time, even if it seems the deck is stacked against us.

Barber has become ever more focused on this message of challenging citizens to read the signs of the times, to listen to the cries of the poor, and to use the strength they have to build beloved community.  That was the message he brought to ministers at Shaw last March.  His words, his sincerity, and his intensity did not disappoint.  He highlighted four biblical passages which he says pose four critical questions for every minister of the gospel.  Some of you who have heard him speak recently have probably heard some of these themes echoed.  I will briefly review these texts.

Psalm 94  Who will stand up?

This Psalm cries out for justice.  It's arguments echo the complaints of Isaiah's prophecy against the leaders and powerful people of his day.  "How long shall the wicked exult?" the psalmist asks.  They crush the people, kill widows, orphans, and immigrants.  But the psalmist knows that God sees and hears and will act.  Finally in v 16, the psalmist asks, "Who rises up for me against the wicked?  Who stands up for me against evildoers?" 

One clear answer is "The Lord."  But the implication can't be swept away that we must rise up against those who do harm to the poor, who destroy the lives of the weak.  "Can wicked rulers be allied with you, those who contrive mischief by statute?"  The writer recognizes that we owe no obedience to those who use the power of government to benefit themselves and the wealthy.  A crime called a law is no less a crime against justice.  We may not sit by and watch this kind of violence take place.  Who will stand up?  If we do stand, the psalmist reminds us that God will be our stronghold and rock of refuge.

Jeremiah 22 Who will leave the sanctuary and go to the seat of power?


In case the ministers listening might believe that their task is done when they stand in the pulpit to speak a word against injustice, Barber went on to this text from the Prophet Jeremiah.  This long chapter combines a series of harsh oracles against the ruling family of Judah.  The great King Josiah, a reformer who had sought to turn back to the ways of the Lord, had ended his days as powerful empires to the north and south began to battle for dominance in the region of Palestine.  Josiah was succeeded by three sons and a grandson as the Kingdom of Judah crumbled.

God gave Jeremiah another hard task in this text.  Jeremiah seemed always to be sent to deliver a hard message to people who would not want to hear it.  Often it was full of devastating news.  That is the case in this chapter.  In it, he delivers castigating words to the rulers of Judah.  Each one he speaks of will find a humiliating end.  None will share in the blessings they had assumed would go with sitting on the throne of David.

Each of Josiah's descendants receives chastisement for his unjust ways.  Wage theft and slavery amass wealth in the royal household.  Oppression and violence toward the marginalized--widows, orphans, immigrants--accompany outright murder of the innocents by a corrupt law enforcement system.  They turned away from Josiah's ways of looking out for the poor and needy, protecting them through laws and fair policies.  This will bring all of them to utter destruction.

Jeremiah probably delivered these collected indictments together before the last of the Kings of Judah, Zedekiah.  He reminded him of the empires who took away his brother Shallum (Jehoahaz) and nephew Coniah (Jehoiachin).  He recalled the judgment against his brother Jehoiakim, who died in disgrace.  The same fate awaits Zedekiah.  A great repentance is necessary, and a change of domestic and foreign policy, but Zedekiah will not change.  All of this makes Jeremiah a very unwelcome visitor.

The chapter begins with Jeremiah getting the instructions to "Go down to the house of the king."  The Temple, where the priests did their service, was on the highest ground.  Thus, Barber reminds us, that Jeremiah's priestly work took place inside the sanctuary.  For many priests, carrying out the mandates of priestly service in the Temple seemed enough.  Jeremiah might also have wished for that life.  However, the unjust systems all around him required another type of work.  Jeremiah had to leave the confines of Temple service to go to the house of the king.  The message had a specific recipient, and this servant of God needed to deliver it.  Barber insists that we are in such a time, when the oppression and injustice of our world demand we not merely preach inside the walls of the church, but we take the message to the seat of power.

Amos 6  Who will refuse to be at ease in the world?

Barber's next text speaks to those who would be satisfied to marvel in the critique of injustice while living in comfort and waiting for change to come.  A term for this way of addressing social justice has emerged in social media:  slacktivism.  Combining slacker with activism, this term points to those of us who get great satisfaction reading about and commenting about injustices in the world without ever getting beyond pixels. 

For ministers, it could take the form of gravitas in speaking against injustice when preaching or in a gathering of church people, but otherwise enjoying the benefits of a good salary, a nice car, a comfortable home, and access to prestige and the good life.  To be "at ease in Zion" was what Amos called the wealthy and powerful people who believed God was on their side.  They had convinced themselves that they would never have to worry about losing their privileges.  But Amos reminded them they needed to be more aware of the crisis all around them.  Injustice and oppression were destroying the people, but the privileged were ignoring it.

If we really do believe that God demands justice, and that it should "roll down like waters," like a mighty torrent that sweeps away the barriers to its victory, then we cannot remain at ease.  Staying comfortable and cheering on the few who are in the struggle will not be an adequate response from those called to preach the gospel.  Barber says we must not be at ease.  We must be ready to be inconvenienced.  We have to shift priorities and rearrange schedules and show up when it is time for action.

Luke 4  Who will yield to the Spirit's agitation?

The fourth text is from the New Testament.  It is, by my estimation, the central text invigorating various theological turns toward liberation in the late twentieth century.  To recognize the position of Luke 4 in the narrative of Jesus' life and ministry challenges many of the false and distorted ways that Jesus has been proclaimed by the church.  Centering on this text portrays Jesus in a particularly liberative mode.

Jesus reads from the Isaiah scroll to say that he came for a specific purpose:  to bring good news to poor people, to set prisoners free, to liberate slaves, to bring good things to the marginalized.  He describes the kind of restorative justice that the tradition of sabbath years and Jubilee taught Israel would be the right way to make sure there was no permanent debtor class, no enduring oppression, no monopolistic enterprise, no land barons and blood-built mansions.

Jesus quotes this text to say that he will pursue this ministry because the Spirit of God has stirred him to do it.  This is his calling.  He has been agitated to act.  No wonder the listeners that day, putting aside their initial interest in his words, began to consider violence against him.  The Spirit agitated him that day to challenge the powers that be, the wealthy who benefited by not returning land to its rightful owner, the ones who did not pay a fair wage.  Rather than walking away, Jesus took the text given to him and took the calling laid upon him.  He spoke truth to power on that day.  Barber asks ministers whether we will be ready to let the Spirit agitate us to action.

After looking at all four of these texts--no it was not a brief sermonic offering--Barber pointed his challenge directly at all of us who listened.  In this time when injustice is on the rise, will we answer these four questions as we must?  Some will not, and they will end up as preachers who go to their graves with no record of standing up, going out, refusing a vacation, and yielding to the agitation.  Their greatest accomplishment will be to have stayed in their sanctuaries in comfort and made sure the praise team was good.  I like a good praise team.  Don't get me wrong.  But will that be enough for me to offer to my Lord?


I would hope that many more preachers will be listening to these texts Rev Barber has brought to our attention.  Any preacher worth her or his salt should be able to find at least four good sermons from this set of questions.  Having the discipline to study them, teach them, and proclaim them from the pulpit should also help to build up the resolve, the courage, and the companionship necessary to go out and deliver a prophetic message in the seat of power.  Continuing to be in the walls and at ease in a time of rampant injustice will not lead to a good result. 

If any of this stirs you to wonder what you should do, let me also mention that an outstanding learning opportunity is coming.  Barber and some of his co-workers in the Forward Together movement will be leading an intensive learning opportunity on October 29-30, 2015.  The Moral Progressive Organizing Leadership Institute Summit will take place at a retreat center in Whitakers, NC.  The theme of the retreat is "Repairers of the Breach," taken from one of the powerful social justice texts of the Bible in Isaiah 58.  Experts in many fields of policy along with ministers and organizers will teach and train leaders to continue the struggle for justice in this important time.  Information about the conference is available at repairersofbreach@gmail.com.

Friday, July 03, 2015

Double Consciousness and Independence Day

I have resisted writing lately.  I'm not one who often suffers writer's block.  I don't mean writing is always easy, but I mean that I usually have something I want to write about and rush in where angels fear to tread.

We are in a time when white supremacy's terror has become so vivid that we cannot easily avoid seeing it.  It is a time that excites strong reactions.  I have not avoided talking about what is going on in the streets and in the pulpit.  I have made sure not to ignore these events in preaching and in teaching.  We have had lively Sunday School and seminary classroom discussions.  I have tweeted and Facebook statused some of my sentiments in shorter form.  I've had coffee to ruminate with friends.  I have read and listened to many opinion pieces and scholarly discourses.

But I have had specific reasons to resist writing lately.  One thing that happens when events turn attention to racism is that we white people who consider ourselves sensitive to and appropriately positioned toward racism feel a need to remind people of our credentials.  In a more crude way, we are anxious to make sure people know we are "the good white people." But this anxiety tends to subvert the very purpose we believe we are pursuing.  Rather than focusing on work necessary to overcome the structural and systemic forms of white supremacy that shape every part of life, we are caught up in making ourselves feel better, assuaging white guilt, and sustaining the pretense that at least around us, things are soooooo much better.

So in part, I have been inclined to believe that it is better to shut up and listen. (I would hope that in explaining myself here, I am not simply doing what I described in the previous paragraph. I guess I can't avoid it completely.)  To that extent, I have set aside writing about what is happening on purpose to hear other voices.  But that is only part of it.  I have also found it hard to write.  I have worried that I would simply be making noise when there is so much need for insight.  I have feared that in such intense monologue and dialogue all around, I would say something stupid, reveal from somewhere within my misunderstandings and my formation in a culture of domination. I don't want to be that writer.

This subconscious or semi-conscious fearfulness about writing something stupid comes at a very inconvenient moment for me, in that I promised to write an essay on race and theology with the title "The Deformed Imagination of Why We Are Light and What We Call Darkness."  But last night, the writer's block on that essay finally broke, and it is underway.  Somehow, that opened the floodgates and I decided to write a brief comment on Facebook concerning a post about the Declaration of Independence.  That turned into a poetry analysis of a song by Kate Campbell, bringing together the insights of W.E.B. DuBois, Cornel West, and some things J. Kameron Carter and I were talking through over coffee.  After a while I realized that I was writing a blog post.  So I might as well copy it here.  Here's hoping I'm making my way down the road to get my essay written.

I found this article about the ambiguity of the Declaration of Independence to be worth sharing. It echoes the equally powerful words of Frederick Douglass concerning the paradox and travesty of Independence Day in a system of slavery. It also got me thinking about a song by one of my favorite songwriters.
A very moving song by Kate Campbell tells the story of a fire one night in the late twentieth century, burning down an old mansion with its "sixteen stately Doric columns." Anyone would recognize it as a plantation house, iconic of white domination in a landscape populated by enslaved workers of African descent. Yet the narrator tells the story from the point of view of a child who had not known the horrors and terrors of that system of trading and debasing human beings.
I was taught by elders wiser,
"Love your neighbor. Love your God."
Never saw a cross on fire;
Never saw an angry mob.
I saw sweet magnolia blossoms.
I chased lightning bugs at night,
Never dreaming others
Saw our way of life
In black and white.
Yes, it is naiveté that speaks such words. It comes from a life privileged to avoid seeing what others have no choice but to endure. One might say that it is early formation in the "normative gaze." Yet both black and white parents often seek to shield their young children from the worst of the world. Since Sanford, Ferguson, Cleveland, Baltimore, and now Emanuel AME Church, it has become so much harder to hide from these realities. This is the world we live in. This is the world given to us by our parents. This is the world produced by the centuries of European-American world domination.
I mention this song because it shows something that is not always present in the reflections of dominant culture. W.E.B. DuBois wrote about the "double consciousness" of being African American, being both and yet neither. He wrote it in the context of knowing that "American" meant white, Anglo-Saxon, Protestant. This double consciousness exists in contrast to the forgetfulness of a singular consciousness. It is the privilege of some to forget that "one ever feels one's twoness:" Irish and American, Italian and American, English and American, Scottish and American, French and American, both and yet neither, living in a land claimed, annexed, appropriated, "reaping where you did not sow."
Kate's song illustrates the dawning of such double consciousness in the narrator, and its eschatological orientation toward the possibility of community to emerge from the dismal swamps of human cruelty to one another. Parsing out the death and life in the structures and systems around us forces one to face what James McClendon said of theological reflection, that "the line between church and world passes through each Christian heart."
Part of me hears voices crying.
Part of me can feel their weight.
Part of me believes that mansion
Stood for something more than hate.
But it is not promoting the assumption that one can go back to a pristine golden age when it was possible to pretend everyone knew her and his place and rank. We must, in fact, retreat from our falsehoods and retreat from our forgetfulness. We want to forget the repression of the black churches through laws making them illegal, through domination by white church leaders, through burnings and massacres. But Charleston won't let us forget.
Forgetting is deadly for our souls, and it is deadly for the bodies of those whose lives are considered not worthy of preserving in the streets or in the prayer meeting. Learning our twoness is also learning that we need to be made whole. But we cannot be made whole by a purifying ideology of triumphalism, which only makes of us tools of those who benefit from such violent systems. It is an eschatological hope, but I don't mean pie in the sky by and by. I mean a hope that looks for and longs for and works for the beauty and goodness of that promise to be done "on earth as it is in heaven." That's why
It's a long
And slow surrender,
Retreating from the past.
It's important to remember
To fly the flag half-mast,
And look away...

The roots of America's systemic racism are printed in many of our founding documents.
faithstreet.com

Wednesday, June 17, 2015

Organizing and Liturgy

At the end of the Durham CAN Delegates' Assembly last night, I gave closing remarks about how we move forward.  The overarching theme was linking liturgy, as the work of the people, to the continuing organizing to be done on policing, jobs, and housing.  Here are those remarks.

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Hello.  I am Mike Broadway, Associate Minister at Mt. Level Missionary Baptist Church and part of the Clergy and Strategy teams of Durham CAN.
It has been some time since we have gathered in this kind of assembly to testify, to plan, and to make promises to one another about making our city and county more of what it ought to be, more filled with opportunity and a good life for all of its residents.  It has been 231 days, to be exact.  For me, it has been even longer.  After four and a half years sojourning in Central Texas, through many changes for me and for Durham, I’m blessed to be among you again as part of this great work of building power together. 
Many preachers have stood before you today, and maybe it seemed like a liturgical assembly at times.  While we preachers are only a small part of the leadership of Durham CAN, it is fitting that we think of this gathering as a liturgy.  The word liturgy means “the work of the people.”  It comes from an ancient Greek term that describes the duties that people in a city have toward one another.  Those with talent, with property, with power, with resources have responsibility to contribute toward making life in the community better for everyone.  Liturgy, not merely the words and actions we do in our houses of worship, is the work we are called to do for the good of one another, for the common good.  It is learning to use the power that God gives us.  It is not confined to a worship service; it expands into public service.  We are all liturgists—we are public servants.
This duty of public service also has deep roots in the story of God’s calling out a people.  Abraham and Sarah of old were told that God would bless them and their descendents.  Those blessings, however, would not be for clutching tightly and hoarding.  They would be blessed so that they could be a blessing to others.  Have you been blessed with a position of influence?  With ability to negotiate?  With connections and power?  With a job?  With a home?  With friendships?  Do you have energy to work?  Do you have a deep resistance to injustice?  In all these cases, you are blessed.  And remember, like Sarah and Abraham, you have those blessings so that you can become a blessing to others.
Today we have testified and poured out our hopes for our neighborhoods, for jobs, for housing, for living wages, for young people’s opportunities to learn and work—these are the liturgical prayers of the people.  In our conversations, we have made progress and promises with one another today.  That’s how we build our power.  We have agreed that the time when we could ignore unjust practices of profiling in policing will come to an end in our city, and we will work together to see that day.  We have taken a first step toward concrete progress, should I say frame, brick and mortar progress, on abundant affordable housing.  We have made plans to strengthen relationships across the community to make sure that our out-of-work neighbors have opportunities both now and in the future to train for, apply for, and to work in good, living-wage jobs.  These promises are just the beginning.  They are the confessions and creeds of the liturgy.  Having recited them, another powerful work of the people begins now.
Take the hand of the people on each side of you.  We made promises and agreements.  We are in this work together.  Turn to your neighbor and say, “I’ve been blessed.”  That’s right.  We’ve all been blessed, and we all have blessings to share.  Now turn to your neighbor again and say, “We have the power.  It’s time to do the work.” 
With thankful hearts for the seeds of justice planted in us, for the blessings we have received, for the Spirit’s powerful work among us, for the visions and opportunities ahead of us, let’s all go forth from this place and do the work of the people.  Thank you all, and good night.
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