Death Behind Us, Death Before Us

This sermon for the Lenten season was first preached at Mt. Level Missionary Baptist Church on April 2, 2017.  It seems highly relevant for Good Friday or Holy Saturday.

Ezekiel 37:1-14
    1 The hand of the LORD came upon me, and he brought me out by the spirit of the LORD and set me down in the middle of a valley; it was full of bones.  2 He led me all around them; there were very many lying in the valley, and they were very dry.  3 He said to me, "Mortal, can these bones live?"
    I answered, "O Lord GOD, you know."
    4 Then he said to me, "Prophesy to these bones, and say to them: O dry bones, hear the word of the LORD.  5 Thus says the Lord GOD to these bones: I will cause breath to enter you, and you shall live.  6 I will lay sinews on you, and will cause flesh to come upon you, and cover you with skin, and put breath in you, and you shall live; and you shall know that I am the LORD."
    7 So I prophesied as I had been commanded; and as I prophesied, suddenly there was a noise, a rattling, and the bones came together, bone to its bone.  8 I looked, and there were sinews on them, and flesh had come upon them, and skin had covered them; but there was no breath in them.
    9 Then he said to me, "Prophesy to the breath, prophesy, mortal, and say to the breath: Thus says the Lord GOD: Come from the four winds, O breath, and breathe upon these slain, that they may live."
    10 I prophesied as he commanded me, and the breath came into them, and they lived, and stood on their feet, a vast multitude.
    11 Then he said to me, "Mortal, these bones are the whole house of Israel. They say, 'Our bones are dried up, and our hope is lost; we are cut off completely.'  12 Therefore prophesy, and say to them, Thus says the Lord GOD: I am going to open your graves, and bring you up from your graves, O my people; and I will bring you back to the land of Israel.  13 And you shall know that I am the LORD, when I open your graves, and bring you up from your graves, O my people.  14 I will put my spirit within you, and you shall live, and I will place you on your own soil; then you shall know that I, the LORD, have spoken and will act," says the LORD.

John  11:1-45
     1 Now a certain man was ill, Lazarus of Bethany, the village of Mary and her sister Martha.  2 Mary was the one who anointed the Lord with perfume and wiped his feet with her hair; her brother Lazarus was ill.
    3 So the sisters sent a message to Jesus, "Lord, he whom you love is ill."
    4 But when Jesus heard it, he said, "This illness does not lead to death; rather it is for God's glory, so that the Son of God may be glorified through it."  5 Accordingly, though Jesus loved Martha and her sister and Lazarus, 6 after having heard that Lazarus was ill, he stayed two days longer in the place where he was.
    7 Then after this he said to the disciples, "Let us go to Judea again."
    8 The disciples said to him, "Rabbi, the Jews were just now trying to stone you, and are you going there again?"
    9 Jesus answered, "Are there not twelve hours of daylight? Those who walk during the day do not stumble, because they see the light of this world. 10 But those who walk at night stumble, because the light is not in them."  11 After saying this, he told them, "Our friend Lazarus has fallen asleep, but I am going there to awaken him."
    12 The disciples said to him, "Lord, if he has fallen asleep, he will be all right."
    13 Jesus, however, had been speaking about his death, but they thought that he was referring merely to sleep.  14 Then Jesus told them plainly, "Lazarus is dead. 15 For your sake I am glad I was not there, so that you may believe. But let us go to him."
    16 Thomas, who was called the Twin, said to his fellow disciples, "Let us also go, that we may die with him."
    17 When Jesus arrived, he found that Lazarus had already been in the tomb four days.
    18 Now Bethany was near Jerusalem, some two miles away, 19 and many of the Jews had come to Martha and Mary to console them about their brother.
    20 When Martha heard that Jesus was coming, she went and met him, while Mary stayed at home.  21 Martha said to Jesus, "Lord, if you had been here, my brother would not have died.  22 But even now I know that God will give you whatever you ask of him."
    23 Jesus said to her, "Your brother will rise again."
    24 Martha said to him, "I know that he will rise again in the resurrection on the last day."
    25 Jesus said to her, "I am the resurrection and the life. Those who believe in me, even though they die, will live, 26 and everyone who lives and believes in me will never die. Do you believe this?"
    27 She said to him, "Yes, Lord, I believe that you are the Messiah, the Son of God, the one coming into the world."
    28 When she had said this, she went back and called her sister Mary, and told her privately, "The Teacher is here and is calling for you."
29 And when she heard it, she got up quickly and went to him.
    30 Now Jesus had not yet come to the village, but was still at the place where Martha had met him.  31 The Jews who were with her in the house, consoling her, saw Mary get up quickly and go out. They followed her because they thought that she was going to the tomb to weep there.  32 When Mary came where Jesus was and saw him, she knelt at his feet and said to him, "Lord, if you had been here, my brother would not have died."
    33 When Jesus saw her weeping, and the Jews who came with her also weeping, he was greatly disturbed in spirit and deeply moved.  34 He said, "Where have you laid him?" They said to him, "Lord, come and see."
    35 Jesus began to weep.
    36 So the Jews said, "See how he loved him!"
    37 But some of them said, "Could not he who opened the eyes of the blind man have kept this man from dying?"
    38 Then Jesus, again greatly disturbed, came to the tomb. It was a cave, and a stone was lying against it.  39 Jesus said, "Take away the stone."
    Martha, the sister of the dead man, said to him, "Lord, already there is a stench because he has been dead four days."
    40 Jesus said to her, "Did I not tell you that if you believed, you would see the glory of God?"
    41 So they took away the stone. And Jesus looked upward and said, "Father, I thank you for having heard me.  42 I knew that you always hear me, but I have said this for the sake of the crowd standing here, so that they may believe that you sent me."
    43 When he had said this, he cried with a loud voice, "Lazarus, come out!"
    44 The dead man came out, his hands and feet bound with strips of cloth, and his face wrapped in a cloth. Jesus said to them, "Unbind him, and let him go."
    45 Many of the Jews therefore, who had come with Mary and had seen what Jesus did, believed in him.

    We already heard the reading from the prophet Ezekiel.  I’ve had a special affinity for Ezekiel, for his many acted out prophecies and for the pathos of his life as a prophet who was rejected among his people.  Ezekiel’s visions, another sermon for another day, make a crucial theological turning point, along with the other great prophets of his era–Jeremiah and the Exilic Isaiah.  They reshape the vision of a people under God who are not dependent on an earthly army or king, or even on a land of their own.  They elevate the doctrine of the Hebrew God to One who is not limited to land or ethnicity, but rules in all places and among all peoples. 
    This passage in the 37th chapter, one of the most famous ones from Ezekiel, is a text I have preached more than once.  I want to highlight the first verse before I read from the gospel text.  If you want to turn to the 11th chapter of John’s gospel, I will start there in the first verse.  But first, let me repeat the first verse of Ezekiel 37.  “The hand of the LORD came upon me, and he brought me out by the spirit of the LORD and set me down in the middle of a valley; it was full of bones.”
    Now if you will join me in the Gospel reading from John, chapter 11.  The lectionary selects verses 1-45, telling a familiar story of Mary, Martha, and Lazarus.  I will narrow the focus to the first 16 verses.  John 11:1-16.... 
    And look again with me at that final verse, 16.  “Thomas, who was called the Twin, said to his fellow disciples, ‘Let us also go, that we may die with him.’”
    Join me today as we consider these two passages on the theme, “Death with us; death behind us; death before us.”  Death behind us. Death before us.
    The first thing to strike me about these lectionary readings for the Fifth Sunday of Lent was the pervasive presence of death.  The prophet Ezekiel was carried away by the power of the Spirit and set down in a place of death.  It was some kind of historic battlefield scene, but one in which the traditional practice of burying the dead must have been too overwhelming.  Instead, a field of dried, bleached bones lay scattered before the prophet.  As so many other times in his prophetic ministry, Ezekiel found himself overwhelmed.  Here he stood, surrounded by the signs of death of so many who had lived before his time.  He was immersed in the memory, or perhaps it was the forgotten memory, of so much death behind him, so much death that loomed heavy behind him.
    Then we look at the Gospel text and find another very familiar story in which Jesus initially feels no pressure to check on his friend, only to find out soon that Lazarus had died. I was struck by more death.  With his disciples, he has to face going to the home of his dead friend.  Moreover, his disciples are concerned that to take this journey could also mean the death of Jesus and even their own deaths.  In the midst of their work of ministry, they are looking down a road toward death.  Death looms before them.
    My mind quickly jumped to a famous Irish prayer associated with St. Patrick, the patron saint of Ireland.  One of the most remembered sections of the prayer repeats one affirmation after another about the presence of Christ:

Christ with me, Christ before me, Christ behind me,
Christ in me, Christ beneath me, Christ above me,
Christ on my right, Christ on my left,
Christ where I lie, Christ where I sit, Christ where I arise...

But my mind replaced the affirmation of Christ with the recognition of the presence of death. 

Death with us, death before us, death behind us,
Death in us, death beneath us, death above us,
Death on our right, death on our left,
Death where we lie, death where we sit, death where we arise...

I admit it’s not a pleasant set of thoughts.  We live in an age of denial.  We like to call our denial positive thinking.  We think we can mentally hide from the realities of life.  So faced with the pervasive presence of death, we are most often inclined to say to ourselves or to one another, “Why don’t we change the subject?  Let’s talk about something happier.” 
    I’m not criticizing that strategy.  Sometimes that’s the best way to cope with some of the hard truths of our existence.  But we should not confuse coping through occasional denial with opening our hearts to the truth about what people face every day in our world.  We, as Ezekiel and as Jesus, live in a world where death surrounds us.
    Many of us have in recent months had to entertain the possibility of death’s presenting itself in our families as national leaders threatened to eliminate health insurance for millions of us.  What kind of logic, or should I call it greed, drives people to believe it’s acceptable to cause the deaths of many thousands of fellow citizens by taking away access to health care?  What does it mean to call health care a responsibility and not a privilege, when at least half of workers make such low wages they could never take the responsibility to purchase health care on their own?  Death with us, death in us, death where we lie down.
    I’ve heard people say that when I preach they know to expect a social justice sermon, a sermon about ministry in our community.  I don’t mind that reputation.  I hope that along with that reputation I can also have a holistic faith and ministry that touches all kinds of needs and hopes of God’s people.  But I don’t apologize for always seeking to look beyond our inward well-being toward the well-being of the world God loves.
    Yet today I want to say that while there are obviously social justice implications for this message, it is also an attempt to delve into the depths of what it means to live and love, to lose and die, and to be God’s creatures, to be human in this marvelous and mysterious world God has made.
    In day-to-day living, we don’t always have time or energy to think about the mysteries and marvels.  We stay busy putting one foot in front of the other.  We count on the continuity of having the people around us present today and tomorrow and next month and next year.  Jesus probably felt the same way about his friends in Bethany.  When he got word that Lazarus was sick, maybe he did not initially take it very seriously.  Everybody gets sick now and then.  I had a head cold this week.  Some of you may have had a rougher time with the flu recently.  We think of getting sick as something to endure, with the assumption that “this, too, shall pass.”
    A couple of days later, Jesus decided it was time to go to Bethany.  Had another person come to give him a message?  We don’t know that, but we soon find out that he had somehow come to know that Lazarus had died.  Maybe he had a vision or an intuition.  Moreover, John does not give us much insight into his mood or feelings at this point.  Later we learn how sad he was about Lazarus’s death.  At this point we only know that he has made up his mind to go to Bethany.
    His disciples are pretty upset about this plan.  They have been doing their work farther north, and across the Jordan, outside of the jurisdiction of the Jerusalem authorities.  The reason is that Jesus has not always been respectful and diplomatic in his dealings with the Sadducees, the Pharisees, the Herodians, and the Roman authorities.  During his last visit to Jerusalem, of which Bethany is a near suburb, a mob had actually picked up stones to kill him.  Jesus and his buddies slipped away before the stoning could happen, and they had stayed far away ever since.
    Now Jesus is facing the death of his beloved friend Lazarus down the road, near Jerusalem.  The disciples are thinking about that angry mob with the rocks.  We know from the other three gospels that Jesus has warned his disciples that when he goes to Jerusalem, the rulers there are going to kill him.  Their strategy has been to keep their distance.  They are not sure Jesus is thinking straight.  He insists on going, so Thomas gives a plainspoken response–“I guess we can all go die together.”
    Under the rule of empire, the residents of Palestine were acquainted with death.  They had the experience of harsh treatment by the Roman overlords and the Herodian interloper kings.  They could not get out of their minds the image of their friend John who had been beheaded because he would not mince his words.  And they had seen the way crowds can shift to mobs in a moment when the conversation turns an unpopular way.  They weren’t ready to die, and they were not convinced they or Jesus needed to die.  If Jesus would just get organized for battle like a real Messiah was supposed to do, they could gather enough fighters to sweep into Jerusalem and take out all the enemies of the people.  But Jesus showed no interest in being a Messiah under those conditions.  So maybe they were doomed to die together.
    The slogan Black Lives Matter is a response to the pervasiveness of death in times and places where it just should not happen.  The former president stood in the role of every person when he confessed that in the killing of Trayvon Martin it was clear that the boy could have been the son of any black parent, including himself.  The blood of Trayvon, of Michael, of Sandra, of Freddie, of Rekia, of Jonathan, of José, of Uniece, and of so many more cries out from the ground.  How many deaths until young people’s lives matter?  How many killings until accountability becomes a reality?  Death on our right side, death on our left side, death where we rise up, death where we sit down.
    The rest of the story from John 11 is very familiar.  Jesus goes on to meet Martha and Mary.  He weeps over the death of his friend.  And God performs a powerful sign through the Incarnate Son to demonstrate that there is nothing out of the reach of God’s power.  The story of Lazarus’s coming forth from the grave is a powerful moment in the gospel account of Jesus’ life.  It foreshadows something even greater to come when Jesus comes out of his grave.  In and of itself, this event does not abolish death.  Lazarus went on to die at a later time, as did his sisters and everyone else gathered in Bethany that day.  And so we still find ourselves living in the midst of death, as did Jesus and his disciples and friends in this story.
    I stumbled upon a book of poetry by Audre Lorde this week as I was preparing for this sermon.  The title of the book is Our Dead Behind Us.   I decided I needed to understand what she meant by that title, so I got a copy of the book and started reading the poems.  I was not too surprised to find that title phrase in the first poem, one called “Sisters in Arms.”  It is a poetic narration of two women who find themselves in a crisis.  Both live as expatriates from different societies–one from the USA and one from South Africa.  The South African woman gets news that in a horrific and violent series of repressive acts, her fifteen-year-old daughter in South Africa has been murdered by the police forces.  In the same sequence of events, elementary school children have also been massacred for protesting against injustice and apartheid–six-year-olds, nine-year-olds, even a three-week-old infant.
    The mother heads to South Africa to bury her daughter and join in the struggle.  The other woman remains behind, and in her pain and anger is working in her garden.  Let me quote a few lines from the poem,

my hand comes down like a brown vise over the marigolds
reckless through despair
we were two black women touching our flame
and we left our dead behind us

The power and pain of death, even in their sympathy and care for one another, was breaking them down and breaking them apart.  Their lives kept going on, and their dead were left behind them.  This experience is not far away from many people throughout this world in which we live and die.  Death before us, death behind us.  We don’t escape it if we live in this world.
    God has made us finite beings.  We are born, we live, we die.  Even Jesus’ coming into the world has as a crucial part of it his full sharing of our existence, all the way to the point of death, and more specifically an undignified death. 
    By the time most of us reach middle age, we have become far more acquainted with death than we wish.  Grandparents and parents whose love filled and shaped our lives leave us in this world without their presence.  Too many of us lose loved ones far too early for their time.  The mystery and grief of their absence weighs heavy on us.  We sometimes are tempted to join with the writer of Ecclesiastes and wonder if all of life is in vain.
    I do feel some trepidation in taking you down this difficult road of thinking about death today, but I can’t help but testify to the light the Spirit has shed on these texts.  From Ezekiel to Lazarus, even when we walk with Jesus, we walk amidst death in a dying world.  Part of what we must recognize in Thomas’s remark from John 11:16 is that if we are going to be faithful to Jesus, we may even have to challenge death.  The way of Jesus, we see now in hindsight, is a way of the cross.  It is a road to execution.  It is a pilgrimage of standing strong for God and God’s justice even in the face of those who would kill us for doing so.
    Many of us have grappled in recent months with the likelihood that struggling for justice may become harder in our time.  It may not be adequate to call the congressional representative or write a letter in support of some legislation.  It may not be adequate to have celebratory marches in which we are happy to be together in the cause of justice, then stop off at our favorite restaurant on the way home.  It may be that we will have to face down harsher opponents in our time.  We may begin to catch on that when our young people are beaten and shot in the streets, we cannot keep telling ourselves that it was because they were not acting respectably enough.  In some circles and places, the forces of evil are gathering their strength.  They are already lashing out at Muslims and refugees and transgendered persons.  They are looking for ways to cut away the safety net for the poor, for the elderly, for school children, and for children of immigrants. 
    Protecting the vulnerable may become costly for us in ways that it has not been.  Standing up against official injustice, against warmongering, against government sanctioned discrimination, against unfair voting practices–these may become as dangerous as it was for children in Birmingham, for citizens walking on a bridge in Selma, and for Dr. King organizing with sanitation workers in Memphis.
    I’m not predicting these things will happen to you or to me.  I am simply reminding myself and all of us that when we take up the calling to follow Jesus, a cross may be near in our path.  If any of you would follow me, you must deny yourself, take up your cross daily, and follow me. Anyone who would save his or her own life will lose it, but all who would lose their life for Jesus’ sake will find it.
    There is a deep logic of death and resurrection in the very nature of the church.  Our sacramental practice of baptism articulates that logic.  We ought not to be unfamiliar with death, but we ought to be able to see it differently than the world does. 
    For part of the reason that Jesus was ready to head to Bethany was that he had become convinced by his faith in God that death was not final.  He had come to realize that even if he were captured and executed as an enemy of the state, that God still had a purpose for him beyond that moment of death.  Moreover, his dying as an act of defiance and protest to the injustice of the empire would be far greater than the regime’s acting against one person.  He had come to realize that the death he would endure was one which would encompass the deaths of all of us.  In his role as the Second Adam, he would be recapitulating, reconstituting, rebooting humanity into a new creation.  This is what he tried to explain to Martha later in Bethany--he himself is the resurrection in which we also share.
    Paul wrote about this logic of death and resurrection often.  In Jesus we all die, and in his resurrection we all are raised.  In his death, our past inadequate way of living passes away.  In his resurrection a whole new life already has begun in us.  He, who is our Savior, is our new life.  As Paul wrote in Galatians, I am crucified with Christ, yet nevertheless I live.  But it is not I who live, but Christ lives in me.  And the life I now live in the flesh I live in faithfulness to the Son of God who loved me and gave himself for me.  He reminds us in Romans that we die and are buried with Christ in our baptism.  We rise from the waters of baptism into a new life.
    So there is another sense in which we might say without despair, and perhaps even with rejoicing, that death is behind us.  Although Ezekiel looked at the bones and saw death in its brutality in the history of that valley of bones, his eyes were opened to see that those parched and desiccated bones can live when God raises them to new life.  Jesus, on the road to Bethany, can face the likely wrath of the powerful in Jerusalem because he has fixed his eyes on the joy that is before him.  He is willing to despise the shame of the cross, of the jeering crowd, and of the mocking crown on his brow.  He can endure the cross for the sake of the new creation.  He can endure death because he will bring us all through it with him.  Oh, Death, where is your sting?  Oh, grave, where is your victory?  In bringing all of us together into his death, Jesus puts our deaths behind us.
    Now some of you may rightly want to complain that it’s not quite right, Rev. Broadway, for you to lay on all this thick death conversation and then try to turn it around to be happy in the last minute or two of the sermon.  Let me say that I also hope I know better than that.  It ought not to be a rule that we have to leave church feeling giddy and happy all the time.  Sometimes we may have to leave with some burdens to bear.  So I’m not going to try to dress up death in a pretty outfit so you can forget about what these texts teach us.
    What I do want to say is that in our baptism, we are united to Jesus in his death.  We undergo the death of our sinful ways.  The death of our rebelliousness and rejection of God is accomplished.  The old short-sighted and egocentric self dies in order to be joined to the new self, the true human self, the Second and True Adam, Jesus.  Our new humanity is constituted by being joined to him.  We live in Christ.  Christ lives in us.  We are made new.  This is great and wonderful news.  But that is not the same as saying that we no longer have to face the troubles of the world. 
    I think there is something to be learned here from Jesus’ baptism.  The gospel accounts tell us of the remarkable experience of his baptism in which all three persons of the Triune God are made manifest together as the Son is baptized.  It is a crucial moment of Jesus’ life and ministry, and yet he comes up out of the water only to face some of the greatest trials he ever had to face.  He goes alone, driven by the Spirit, into a deserted wilderness, and great temptations befall him.  He struggles with his mission and Messiahship.  How should his life count in the world?  What kind of Messiah should he be?  It was not easy for him, and it will not be easy for us.  Yet still, because of his example in baptism, and because of the way he embodied that baptism through faithful life, death, burial, and resurrection, we have become united to God through him.
    Would you go on living on your own, alienated from God, if you knew that you could have your life joined to God for every moment and every day?  Would you seek to have the courage to face whatever troubles and trials come, knowing that in all of them, Christ is living in you and you in him?  That is what God is offering to each of us today.  If you have not yet answered the call to unite your life to Jesus, to follow in his way, and to enter with him into baptism that demonstrates our passage from death into life, then there is no better time than today for you to follow Jesus.  Follow him through this vale of tears, through the pervasiveness of death, with hope that God is at work even now to transform this world we live in to become the Kingdom of God, the beloved community, a land where peace and justice reign in the lives of women and men.  Follow Jesus today.  Pass from death to life in him.
    There may be some present today who are struggling with loss and grief.  You have lost a friend, a family member, a spouse, a parent, or some other loved one to death.  You know you are supposed to acknowledge that such a death is a mere passing on to another dimension of life, an entry into the presence of God even more fully than we know on this earth. Still, it does not take away the emptiness and hurt you feel on this side of that transition.  Perhaps you need to turn toward God and ask for comfort and healing as you continue on the road of life that remains for you, before and until the joyful reunion you long for beyond the grave.  If you need to come and cry out for God’s Spirit to fill and heal you, then now is the time to come.  Don’t be embarrassed for having grief.  It means you are human and that you know what it means to love and be loved.  God is a healing God.
    If you live in Durham, but you are not currently united with a congregation, take a moment now to call on the Holy Spirit for guidance.  It may be that God has brought you here today because you should be united to this local body of Christ’s followers as we fight against the pervasive power of death and shine the light of life in the world.  If you feel the calling to join with us in the ministry that God has called us to in this city and this neighborhood, why not go ahead and join with us today.  Amen.
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An addendum:  a few words from Dietrich Bonhoeffer:

Whoever enters discipleship enters Jesus’ death, and puts his or her own life into death; this has been so from the beginning. The cross is not the horrible end of a pious, happy life, but stands rather at the beginning of community with Jesus Christ.

The Worth of a Person, Part 1

Originally preached at Mt. Level Missionary Baptist Church, Durham, NC, February 24, 2013

Ephesians 1:3-14

Just this week the news reported that North Carolina now has the harshest policy for helping the unemployed.  A couple hundred dollars a week for twelve weeks is all that the state is willing to do to help hardworking people hold on while they try to find a job.  Cutting back on money that would all flow directly back into the economy makes little sense.  And as you have heard me say before, penalizing people who lost their jobs because of the immoral, criminal acts of others who destroyed the economy goes against any notions of justice.  It raises a question in our minds about how people value the lives of other people.

What if a stranger were to approach you in this room of people and point out someone, then ask you, “How much does he cost?” or “What is his price?”  Certainly it is not a question you are used to hearing.  After the initial shock, it would probably be an offensive question.  Buying and selling Africans and their descendents remains close at hand in cultural memory in this land.

       Moreover, it seems to our sensibilities a misguided question, a question that transgresses our categories of reasoning.  We are well-schooled in markets and commerce, but not everything is appropriate to a market.  For us, talking about costs or prices is a category mistake when assigned to people.

       On the other hand, if we take the question out of this hypothetical situation and ask it differently, if we change the context around, if we do some critical analysis of events in our world, we might uncover ways in which this kind of question is being asked every day.

       For instance, the debate about making sure everyone has access to good health care is one way of asking what is the worth of a person.  Both of the major political parties are unwilling to support the most efficient way to provide health care, a single-payer plan for universal health care, because they know that funding it would entail changing how we put money into the health care system.  Instead of paying premiums to private companies, the money would flow through a single system by means of taxes. 

Ooooh, that dirty word taxes gets people all stirred up.  When someone starts talking about taxes these days, people start feeling like they are getting their pockets picked.  Don’t bother to explain that most be able to save money by using a single-payer system rather than making their own private payments to for-profit insurance companies or so-called non-profit companies knee-deep in cash that looks to anyone else like big profits.  Somehow the idea of taxes to make sure that no one goes without health care gets people upset.  Apparently, many people think that a whole lot of sick people out here just aren’t worth the money it would take for them to see a doctor or get medication.  

I recognize that many people in Durham, and here in Mt. Level, work in the medical profession.  I am not trying to make you out to be the devils in this story.  What I am talking about are vast structures, powerful systems that enfold patients and medical professionals both.  Strong and powerful interests and lobbies are more concerned about controlling the clinics and machinery of health care than making sure there is justice in how these resources get used.  Controlling the scanners and beds is worth more to them than the people whom those assets can help.  So the perspective of both political parties and the rich donors to whom they listen seems to be that a person is not worth the taxes it would take to provide universal health care.

       Any of you who have been through a difficult illness and watched the bills come in would know that health care currently calls for no small amount of money.   After my beloved Everly spent over a month in the hospital last year, we started seeing stacks of bills from hospitals, clinics, doctors, and labs, and quite a few of them ran as high as five figures before the decimal point.  In the face of winning or losing the battle for Everly’s life, I think you understand that all of those bills together don’t even approach the value of her life.  On the other hand, if we did not have the insurance we have, one or more of those bills might have brought our finances to ruin.  Thanks to God’s provision, I don’t have to stand here and beg for help.  We’ve managed to keep up with our bills because we are blessed with jobs that have insurance coverage.  For the millions of other people without health insurance now, an operation or a hospital stay may be all it takes for them to go broke, to lose their homes, or to fall into endless debt.  They may rightly conclude that their lives, their futures, have been sold out from under them. 

       A news story stirred in my guts late last summer and pushed me toward asking today’s question, “What is a person worth?”.  It is a story out of South Africa.  It’s a complicated story about the economic unrest in a land where masses are unemployed and the gap between rich and poor is vast.  But it is also a story that echoes back to the harsh days of apartheid when mineworkers were fuel and fodder for a violent, industrial machine.  At the largest platinum mine in the world, workers began to strike for better pay.  They make between $450 and $650 a month, which is a wage many other unemployed workers would love to have.  You and I know it would be a struggle to live on that amount.  A new, independent union is asking for $1200 a month.  It’s a big raise they want.  None of us would be surprised that the management does not want to give the raise.  As the stakes began to rise, people on all sides of the disagreement began to escalate.  Management threatened mass firings.  Workers threatened larger and longer strikes.  No doubt some people on either side showed some poor judgment and provocative behavior.  But what happened last summer harkened back to the struggles of organized laborers in South Africa under apartheid, of auto workers demanding better conditions and wages Detroit, of millworkers trying to gain recognition and justice in Gastonia, and people standing up for their worth in so many places.  Armed police were ready for action.  The conflict heated up.  And in a few moments, 34 more mineworkers lay dead.  During a week of unrest and violence some police had also lost their lives. 

Why were people dying?  The mining company was falling behind the goals their management had set for production.  Every day they did not run their mines at full capacity, they lost profits for their shareholders.  Police, also paid a worker’s wage, were brought in to risk their lives for the company’s production goals, and in the process the mineworkers’ lives were also put at risk.  Police and miners died for the sake of trying to get the mines back up to production.  Mining production was traded for the lives of forty-plus miners and police officers.  Killing workers seems thrifty when for every job there are hundreds more applicants who would work for less.  The struggle for jobs in South Africa is so great that competing unions get pitted against one another in these mining struggles, leading to misdirected violence between groups of the disenfranchised.  Death on the front lines of union organizing is not so remote in US history, either.  Is South Africa’s tragedy reminding us of the path that the current world economy is taking us down?  Will US employers soon be willing to trade the lives of their workers for profits in the same way?

In Mississippi, at the same time that these events were unfolding in South Africa, autoworkers at the Nissan plant were laying the groundwork to start a union.  Management threatened to close the plant if they unionize.  Although the same Nissan company operates with union contracts in many of its plants in other countries, they tell their employees in Mississippi that their lives are worth just so much.  If it means the hard work of their Mississippi workers would cost them a few cents more, then they would rather shut down their plant and stop making all those cars and all that money.  They would rather go find other desperate and beaten down people who won’t cost them so much, who aren’t worth much.  With automobile companies raking in the profits, an experienced, loyal worker is still not worth enough to have the company sit down at the table and arrive at an agreement fair to all parties. 

The Mississippi and South Africa stories remind me of a pair of texts in Isaiah.  Chapter 58 echoes chapter 1.  The prophet proclaims that God is not happy with the show he is seeing, a showiness of piety and outward worship.  The wealthy, who are putting on the show, are complaining that they have fasted but God did not give them what they wanted.  Isaiah speaks in the words of these unfaithful oppressors when he says, “Why do we fast, but you do not see? Why humble ourselves, but you do not notice?”  Then he gives them God's reply,

Look, you serve your own interest on your fast day,
and oppress all your workers.
Look, you fast only to quarrel and to fight
and to strike with a wicked fist.
Such fasting as you do today
will not make your voice heard on high.

            Oppressing workers, treating them violently—this was how the wealthy employers of Isaiah’s day were behaving. But we remember also from the first chapter of Isaiah that God offered a path to resolution of their sins for these people abusing their brothers and sisters. The KJV says, “Come, let us reason together.” The NRSV puts it more bluntly, “Come, let’s argue it out.” Sitting at the table, working out a path of mutual interest is what God would have us do. A solution to oppression is one that will be mutually agreeable to all parties and in accordance with the justice of God. Without it, all the dancing and shouting and fasting and praising turns out to be bad acting that makes God sick and angry with looking at us. God made us all, every one of us, because of love. God loves every person. God counts each one of us as good, as valuable, as worth being heard, being cared for, and being able to share in the bounty of this world. Reasoning that through in a way to be fair to everyone is what God expects. A person is worth that kind of effort.

"The Worth of a Person" is continued in Part 2, the next post.

 

Attacking Health Care, Medicare, Social Security: Class Warfare Waged by the Wealthy

Dean Baker reiterates two of his key ideas in this critique of a recent article full of poor analysis of the economy, published in a major newspaper.  First, the high cost of health care is the major cause of the deficit and a major contributor to economic problems for most Americans.  Second, the political struggle over who gets the most financial benefits from government economic policies is not a philosophical debate--it is a political war waged by lobbyists trying to allow a very small group of citizens to keep more of their wealth at the cost of the rest of us.  It is not philosophical.  It is class warfare waged by the wealthy.

It is also worth noting that, at least in the U.S. case, the projected long-term budget problem is due to our broken health care system. If our per person health care costs were comparable to those in any other country then we would be looking at long-term budget surpluses, not deficits.

While the health care industry is incredibly powerful in the United States, making cost reductions difficult, it is in principle possible to open the sector to trade, which would allow people in the United States to take advantage of the more efficient health care systems in other countries. Unfortunately the NYT and most other major media are such hardcore protectionists when it comes to the health care industry, they do not allow the topic of freer trade in health care to even be discussed.

Finally, this piece tell us that at its core this debate is about philosophy:

“Everywhere, though, the debate is about much more than just partisan advantage or the next election. It is a philosophical debate.”

The only evidence for this assertion is a quote from Republican Senate leader Mitch McConnell. There is nothing obvious philosophical about this debate. The issue is whether we are going to cut benefits like Social Security and Medicare that the overwhelming majority of the working population depends upon now or expects to in the future. The protection of these programs is supported by large majorities of every demographic and ideological group. Even large majorities of self-identified conservatives and Tea Party supporters are opposed to cuts in these programs in poll after poll.

Of course paying for the programs will require some amount of additional tax revenue (presumably mostly from upper income taxpayers) and also restructuring of the health care system in ways that will hurt the incomes of insurers, drug companies, medical instrument manufacturers, and doctors. These powerful interest groups will fight the effort to reduce their incomes in any way they can.

Since they are a small minority of the population it is understandable that they would want to confuse matters by turning this into a debate over philosophy. However there is nothing obviously philosophical about whether we should pay more than necessary for prescription drugs and medical equipment so that some people can get very rich.

Homeowners' Shame

Since the foreclosure crisis began to be named in 2009, I have been noticing a pattern among homeowners facing hardships.  They are ashamed, so they keep their problems to themselves.

This speaks to certain moral convictions that form the bedrock of what many would believe makes a good U.S. American.  Because in the U.S., the concept of what it means to be a Christian is largely derivative from, or a corollary to, what it means to be a good U.S. American, these moral convictions find their way into the character and lives of good, church-going people.

Self-reliance is one of the moral convictions of which I am speaking.  Christians are likely to cite Paul's remarks to the Thessalonians in support of a belief in self-reliance:  those who will not work, shall not eat.  Again in Galatians, just after telling the church folk to bear one another's burdens, Paul turns around to say that each one should carry her own load.  Thus it is not outside of Christian faith to believe in the goodness of carrying one's own weight. 

Yet for faithful biblical and theological teaching, self-reliance is always tempered by being set in the context of community mutual responsibility.  Isolated from the communal context, self-reliance can become arrogance and blind optimism in times of good fortune, or it can transform into self-hatred in times of bad fortune.  "Fortune" is a key concept here, but one that self-reliance likes to ignore. 

Contrary to the self-deceptive claims of the Romantic/Progressive era, which led poets to wax eloquently about being "the master of my own fate," human beings are not individually in control of their own destinies.  First of all, human society is a complex, dynamic system in which many people are engaged in non-coordinated activities and agendas.  What I do may effect you, and vice versa.  Second, many powerful forces can affect the lives of particular people, completely without their own knowledge and participation.  The housing bubble, the house of cards called credit default swaps, and the entangled labyrinth of mortgage-backed securities were mostly invisible to average people.  Yet when these huge economic systems began to implode, they took away jobs, home values, credit availability, health insurance, and hope for many people.

Under new circumstances, people formed by self-reliance and the assumption that it mechanically leads to success, found themselves in a pit of shame.  They should have known, they thought, not to buy that much house, get that big a mortgage, borrow against their equity, etc.  Certainly there was a time, in another generation, when many people would have been more cautious.  Yet fed by a steady diet of "the rules of the old economy no longer apply" and "low downpayments are the new norm" and "housing values never go down," plenty of people were pointed, urged, or lulled into believing that extending more credit and taking out more debt would be an excellent plan, even a good example of self-reliance.

Closely related to self-reliance is the moral conviction of individualism.  This more encompassing concept asserts that knowledge, value, and action originate in the individual person.  Thus, individualists make up their own minds for themselves, adopt their own values, and do what they decide to do.  The myth that individualism perpetuates is that "doing it my way" is both a good idea and an actual practical activity.  The outcome is that people who do not have all the information that they need, have not experienced the pitfalls of certain activities, and may not be reasoning with full clarity, become convinced beyond the shadow of a doubt and "know that they know that they know that they know" what they should do.

Individualism linked with positivity can be a dangerous combination.  Many people think that if they do not think bad thoughts, entertain bad consequences as real possibilities, or say out loud what might go wrong, then everything will be fine.  This ignores that one person's thoughts and words operate without any relation to the risky, careless, and unjust actions of others who may be controlling millions and billions of dollars of economic power.

Individualists, counting on self-reliance, operating with positivity, expect that their efforts will lead to satisfying results.  They don't deny risks, but they have done what they should have done and things should go well.  If things don't go well, the self-reliant individual has trouble avoiding the conclusion, "I have no one to blame but myself."

Thus, shame has a powerful role in an economic crisis.  It protects the wealthy securities traders from a mass uprising against them because the average people blame themselves for their economic problems.  Many keep the problems to themselves, ashamed to admit that something has gone wrong. 

People who lose their jobs, have their homes foreclosed, and fall into medical debt may stop going to church, or even leave their churches, ashamed to admit that they are not prospering.  They theologize the problem to believe that they have sinned or failed God, interrupting the input-output machine of being a good person in order to get blessings from God.  They must be bad, for the blessings have stopped.

This shame makes it hard to organize people harmed by the economic downturn.  Some simply give up.  Others keep trying the same thing over and over, sure that if they just try harder the system will work.  Only a few get so fed up with the way that powerful economic institutions abuse and oppress them that they start to fight back.

What got me to write about this was a personal experience.  I am not facing foreclosure.  For now, my wife and I both are holding our jobs.  We are not in economic distress, as compared to many people.  We are, however, making lots of big financial decisions because we are relocating from North Carolina to Texas, while I still work in North Carolina.  After a year and a half of transition, we are finally preparing to sell our house.

Credit is tight, so even with a respectable credit rating, borrowing may not be easy.  Optimistically thinking that the process of getting a construction loan would not be hard, I was awakened repeatedly to realize there are many hoops to jump through and obstacles to overcome.  I can take that--life is not easy.

What caught me by surprise was a powerful emotional hit that came when a lender suggested that there were undisclosed details that would hinder the loan process.  Along with dread, there was a deep feeling of failure and inadequacy that welled up.  The dread was that feeling of wondering if there would be anything I would be able to do to solve the problem.  My self-reliance had not worked.  I was ashamed.

Now frankly, it was a very minor setback.  We continue to make progress on remodeling and getting credit to put our house in order.  It is not all worked out, but I'm not in the kind of mess many people are in.  But the reason to write about it is that I had a temporary and partial glimpse of what is multiplied millions of times over in this country with people who have lost jobs, lost homes, face foreclosure, face medical costs they can't pay, and feel ashamed.

If there is any truth in the Christian faith, then the teachings of the Bible should make it clear that the winners and losers of economic life do not equate to the ones God loves and hates.  Economics is rough in its sorting process.  Leverage, muscle, cheating, and injustice have inordinate power over people's destinies.  That is why the Sabbath Year and Jubilee systems were put into place in the biblical economic teachings. 

No economic system can claim to be just if it allows and promotes permanent indebtedness, homelessness, poverty, and joblessness.  There has to be a reset system to get people back into the economic game.

Moreover, our wealth is not our own.  It is for all of God's children.  Churches must find a way to leave behind their accommodation to modern economics and recommit themselves to be communities in which "there is no one in need among you."  We don't have to be ashamed to love one another enough to share our lives with one another.  That is the way of Jesus, who said, "Follow me."

Madder as the Day Went On!

Last night, I fell asleep looking at a news story about the bombshell budget proposal whose poster boy is Rep. Ryan, R-Wisconsin.  Then I woke up this morning thinking about it, so I finished reading the article.  Then, as the day went on, I kept reading and kept getting more upset.

As has been the case with the Party of NO for the past few years, Social Security, Medicare, and the social safety net have been held up as bankrupting the country.  There is no doubt that the cost of health care is at the heart of what is destroying the people of the US and the economy.  But Medicare and Medicaid are not the cause.  Medicare and Medicaid are expensive because the health care industry is operating with out-of-control greed, and the health care industry lobbyists are running the government.

Pres. Obama and his advisers offered ideas about reform, but before reform could get started the pharmaceutical industry, the insurance industry, the hospital industry, and on and on had derailed real reform.  What we got was, I think, a step in the right direction.  But it did not do what was needed to slow the growth of health care costs.  Its opponents also have no interest in slowing the growth of health care costs.  They only want to make American safe for health care profits.  So if health care is going to cost more and more, they want to make sure that taxpayers are not paying for the poor and elderly to get some.  That might require the wealthy to pay their fare share of taxes, and the sinister dementia of current right-wing politics is that the wealthy deserve all that they have gotten, and the rest of us deserve to do without.

As you can tell, I have been getting madder as the day has gone on.  I have tormented my facebook friends with post after post, which of course they have been free to ignore.  So I decided I would collect them all into one blog post for those who want to think through this with me.

around 11 am

Thank you, government of the corporations, by the corporations, and for the corporations. Don't forget, corporations are people, too. In fact, they are special people who get a better deal than the rest of us lowly human people. Mr. Obama, Mr. Ryan, stop posturing and FIX THIS!

10 of the Biggest Corporate Tax Cheats in America

f you or I were running a small business and we kept one set of books showing how much money we were making and a second set for the IRS that painted a picture of an enterprise on the brink of bankruptcy, we'd end up behind bars.

But that's standard operating procedure for corporate America.

around 3 pm

Let's see: spinach, hamburger meat, peanut butter, chicken, tomatoes, and besides food there's lead paint on toys, radioactive compounds in toys. All in all, doesn't Ryan's budget make sense when it fires all the inspectors? Mr. Obama and Mr. Ryan--tell the truth, serve the people, do what is right, FIX THIS.

Congress: Support funding for FDA food safety

WASHINGTON, D.C. -- Consumers Union, the nonprofit publisher of Consumer Reports, urged Congress to support funding for the Food and Drug Administration (FDA)s food safety functions in advance of a House hearing on the FDA budget.

around 3:30 pm

I gave some effort but should have tried harder at my kids' high schools. Let's hear it for this Atlanta group's recruitment for non-violence.

American Friends Service Committee/Atlanta: SCAP Brings Non-Military Options to Stephenson High

Stephenson High school invited Student Career Alternatives Program to their first spring career fair, which took place today. This marked our second visit to the Stone Mountain high school. One striking thing that we again noticed today that the student body is over 99% African American, which seems to further confirm the fact that Atlanta Metro school have become resegregated over the past 20 years.

We were all impressed with the counseling staffs dedication to the students and their post high school careers. So many high school counselors cave into parents request to hold career fairs after school instead of during school. The fairs that take place during school hours are so much more accessible to students.

We had hundreds of students come talk to us through the course of the fair. Students explored ways to serve their country, travel the world, find adventure, get money for college, develop artistic skills, and other job skills training without out having to join the military.

around 3:30 pm

Recruiting for nonviolence

Before You Enlist! (2011 revision)

Straight talk from soldiers, veterans and their family members tells what is missing from the sales pitches presented by recruiters and the military's marketing efforts. Produced by Telequest, Inc with support from AFSC. See http://youth4peace.org/ for more info.

around 4 pm

Here is the Congressional Budget Office's analysis of the Bill to Massively Increase Senior Adult Medical Bankruptcy presented by Rep. Ryan.

Representative Ryan Proposes Medicare Plan Under Which Seniors Would Pay Most of Their Income for Health Care

That is what headlines would look like if the United States had an independent press. After all, this is one of the main take aways of the Congressional Budget Office's (CBO) analysis of the plan proposed by Representative Paul Ryan, the Republican chairman of the House Budget Committee.

still around 4 pm

The budget debate is between those who would reign in the mountains of money going to pharmaceutical corporations, physicians, for-profit and "non-profit" hospitals, and private insurance companies, and those who would keep letting them rob the rest of us to pay bonuses to their top executives.  Mr. Ryan and Mr. Obama, tell the truth, stop the "giant sucking sound" of money going from the people to the corporations.

The New York Times Thinks That Congress is Full of Philosophers | Beat the Press

The New York Times apparently missed the elections last fall. This is the only possible explanation for its assertion that the budget debate in Congress "is likely to spur an ideological showdown over the size of government and the role of entitlement programs like Medicaid and Medicare."

The people serving in Congress got their jobs because they are effective politicians. This means that they have the ability to appeal to powerful interest groups; there is no requirement that they have any background in, or adherence to, any political philosophy.

The debates over competing plans for Social Security, Medicare, and Medicaid are most obviously about the distribution of income between the wealthy and the less wealthy.

a little later, around 4 pm 

Look at the third graphic line from the bottom: this is the projected percentage of health care cost turned back upon the retiree on fixed income in Ryan's plan.  Of course, if most of the seniors go bankrupt, then we can put them on Medicaid instead--oops, that will be gone, too.  Sorry, Mom and Dad, but we're better off if you die.  Ryan says this will save the taxpayers $400 billion over 10 years, which may or may not be accurate.  Ten years of war in Afghanistan has cost $400 billion, and eight years in Iraq has cost $800 million.  This year $119 billion is budgeted for Afghanistan alone.  Ron Paul, where are you when we need you?  Cut the cost of these wars and bring the troops home.  That way we can keep medical care available for seniors.  Cutting the cost of medical care is essential, but this is not the way to do it.

around 7:20 pm

Calculating the costs of killing--Cadillac Death Machines and Yugo Safety Nets

MLK, Jr., speaking about the war in Vietnam in 1967:  "You may not know it my friend, but it is estimated that we spend $500,000 dollars to kill each enemy soldier, while we spend only $53.00 dollars for each person classified as poor.  And, most of that $53.00 dollars goes to salaries for people who are not poor."

Available data on enemies killed per year in the past three years is sketchy, ranging from under 2000 (Army data in mid 2009) in a year to about 4000 (Wikileaks) to 5225 (Afghan government).  At a cost of over $100 billion a year that would mean somewhere between $20 million and $50 million dollars to kill each enemy soldier.  Grisly.  Sickening.  Expensive.

Who is benefiting from such an outsized cost for the blood and guts of war?  Not the taxpayers.  Not the soldiers.  Not the seniors on Medicare or the malaria sufferers of Africa.

So there you have it.  Mad.  Sick and tired.  The world is not the church.   Too often, the church is not the church.  The phrase "hell in a handbasket" comes to mind.

Lord, make me an instrument of your peace.  Where there is despair, let me sow hope.  Where there is darkness, let me sow light.  Where there is sadness, let me sow joy.

Consumer Reports and Health Care

I suspect that almost all my readers have at some time turned to a reliable source for information about the safety, reliability, and value of a home appliance, a car, an electronic device, a computer, a packaged food product, or even a mutual fund. One such source stands out for its fairness, thoroughness, independence, and reliability: Consumer Reports, published by the Consumers Union. We know their ratings by the familiar circles:
On the other hand, we have also probably made choices based on a friend's preference, celebrity association, or what "a guy who knows a guy" said. Some of those choices have come back to bite us. That's why we learned to go to a reliable source.

So when the internet, the airwaves, the cable networks, and the water cooler talk is full of all kinds of ridiculous claims about health care reform, we need a place to turn. Some say the proposals will solve all our health care problems. Does anyone really believe that? Others say to adopt these proposals will set us on the path of becoming like Soviet Russia. That is also preposterous. So where can we go to hear from someone who is looking out for consumers? Glen Beck? Ken Olbermann? I don't think so. Both of them are trying to sell us something, to get their fingers in our wallets.

That's why when the Consumer Union provides a report on health care reform, I am interested. They are not trying to play with my emotions or trick me with a sleight of hand. They have in mind specific proposals that can help consumers, and others that can hurt us. They tell about both.

And the Consumers Union says that key elements of health care reform will make a big difference to help the masses of us who are drowning in rising health costs. Take a little time to look at what they say about requiring insurance companies to do things such as

• "Spend at least 85% of your premium on health care (at least 80% if you buy an individual policy or get your plan from a small employer), or rebate you the difference." That would stop them from robbing consumers to pay huge executive salaries.
• "Openly compete against each other for your business based on better care and price."
• "Clearly list what they charge, and what they cover, so you can easily comparison shop on the Internet."

They go on to say, "Of course, the industry is terrified that these controls will stop their greedy practices. Maybe that’s why they’ve been spending millions on lobbying and scary ads to make sure you don’t get these and other guaranteed benefits in the health reform bill." For specific information about how the current proposals will keep costs down, look at their paper on Oversight of Insurance Companies, Control Over Costs.

For more good information, go see their proposals about health care reform at their Consumer Reports Health website.

Isaiah and Economic Justice 2: The Blood of the Poor

Isaiah 1:12-18

When you come to appear before me,

....who asked this from your hand?

Trample my courts no more;

....bringing offerings is futile;

....incense is an abomination to me.

New moon and sabbath and calling of convocation—

....I cannot endure solemn assemblies with iniquity.

Your new moons and your appointed festivals my soul hates;

....they have become a burden to me,

....I am weary of bearing them.

When you stretch out your hands,

....I will hide my eyes from you;

even though you make many prayers,

....I will not listen;

....your hands are full of blood.

Wash yourselves;

....make yourselves clean;

remove the evil of your doings from before my eyes;

....cease to do evil,

....learn to do good;

seek justice,

....rescue the oppressed,

defend the orphan,

....plead for the widow.

Come now, let us argue it out,

....says the Lord:

though your sins are like scarlet,

....they shall be like snow;

though they are red like crimson,

....they shall become like wool.

Isaiah 1 functions literarily as an introduction and a preview. It provides insight into the complaint that the Lord has against Israel. Unlike the Former Prophets’ focus on temple loyalty, this oracle challenges the whole practice of temple worship. Temple worship is pointless and useless in the eyes of God if it is not accompanied with a life worthy of God.

Much of the language is general, speaking about sin and evildoings, yet there are a few specific indications of what these sins consist in. The first example comes in describing their posture of prayer, with hands stretched out to God. God will not look upon them or listen to their prayers because their “hands are full of blood.” Whose blood does is on their hands? Where have they found to drench their hands in blood? It is the blood of the poor.

The powerful and wealthy who frequent the temple with displays of public piety are the ones who are oppressing the poor. They come to the temple convinced that their prosperity comes from God’s favor. They are so mixed up about who God is that they want “the day of the Lord” to come quickly (see 5:18-19). They are sure that whatever God is about to reveal will be for their benefit. They completely misunderstand what it is to be the people of God.

How can we be sure it is these people and this evil that Isaiah is addressing? A few lines further the oracle gets specific again. After telling the audience of this oracle to wash and cease to do evil, a list of actions makes the message very clear. “Seek justice. Rescue the oppressed. Defend the orphan. Plead for the widow.” This first chapter draws attention to the evil that is making God detest temple worship. The people with bloody hands are unjust. They are oppressing their sisters and brothers, or benefiting from oppression and standing by while the weak and marginalized go hungry, are beaten, lose their homes and possessions, fall sick, and die. In a well-recognized trope, the orphan and widow are held up as the “poster children” of the vulnerable among Israel. Isaiah is confronting the violent system of economic oppression.

A few lines from a contemporary prophetic text by Bruce Cockburn, “Call It Democracy,” may help to elucidate what is at stake in this passage.

Padded with power, here they come—

International loan sharks backed by the guns

Of market-hungry military profiteers,

Whose word is a swamp, and whose brow is smeared

With the blood of the poor;

Who rob life of its quality;

Who render rage a necessity

By turning countries into labour camps,

Modern slavers in drag as champions of freedom.

Open Hearts Mean Open Hands, Part 1

During the early summer I was working with a group of scholars to prepare a theological reflection on the economic crisis. I posted the resulting document in several parts. This document was distributed to bank executives, along with a document prepared by a muslim scholar from North Carolina which explains the economic commitments of Islam and its opposition to usury.

Another purpose of the "Theological Reflection on the Economy" was to create conversation in churches and provide encouragement to pastors to preach on economic issues. As part of that purpose, I prepared a sermon on the economic crisis which I have had several opportunities to preach in the past month. The last occasion was a Service of Prayer and Public Witness hosted by my church, Mt. Level Missionary Baptist Church, at the instigation of Rev. Dr. William C. Turner, Jr. A number of other churches and ecumenical groups joined with us on Wednesday, Sept. 23 for the service. A Jewish Rabbi and a Muslim Imam were on the program to read from their scriptures and bring remarks concerning the economy and usury.

What follows here and in the next two posts is the text of the sermon preached that night.

Deuteronomy 15:1-11
Acts 4:31-35

If you take some time to read a newspaper, listen to the news on the radio, or watch the news on the television, you can’t help but hear people talking about hard times. Or maybe I should say, you can’t help but hear people arguing about what we ought to do in these hard times. The latest version of the argument is about health care and health insurance reform. Different interest groups and political camps have different views of how to organize the system of access to health care, and they are calling each other idiots and Nazis. On a recent Saturday outside the Capitol in Raleigh, hundreds gathered to demand health insurance reform now. Across the street, people tried to shout us down, saying, “No ObamaCare.”

Stretching the truth and even flat-out lies are daily fare in this shouting match because billions of dollars and millions of lives are at stake. At the rally I mentioned at the Capitol in Raleigh, Rev. Dr. William Barber, known to many of you both as a preacher and for his work with the North Carolina NAACP, delivered one of the best lines on this matter. He said it in response to the disinformation an fear campaign that is claiming government committees will be deciding which old people can live and which must die. Barber said, “There is not a death panel in the current proposal; there is a death panel in the current system.” Right now, corporate insurance managers make decisions to deny claims, drop coverage, and delay payments that can mean life or death, work or disability, survival or bankrupty in the lives of people like you and me. Some of you may have heard about another great big lie. After a rally in Washington, DC, a few days ago, the rally’s promoters intentionally put out a press release with a photograph of crowds on the Capitol Mall from another event, an event held in 1997, to give the impression that their crowds were 10 times as great as they really were. Everyone who has been on the gravy train in the out-of-control health system wants to keep that train rolling.

People whose livelihoods have been destroyed by the exploding costs and inequities of the current health system have had enough, but these people have trouble getting their voices heard. They are too busy working extra jobs to stay ahead of the bill collectors. Or they have become homeless and are just trying to figure out how to recover from losing their home to foreclosure by the bank. Or they are too sick with an untreated illness to speak up. Some are just too discouraged by the number of hard-hearted, tight-fisted people they have run into.

There is plenty of blame to go around for this health care access mess we are in, starting with insurance companies and pharmaceutical companies, then moving on to various institutions, health professionals, and government officials. And the economic problems of health care are just one part of our economic woes. Bad thinking, bad leadership, bad values, and bad morals have spread like the untreated cancers of the uninsured throughout our economic system. The current recession was directly caused by loose, shady, exploitive practices in credit and finance, and by lots of wishful thinking that it would all work out even if the risks people were taking were far beyond what prudence would allow.

Hard economic times place people and institutions in jeopardy, whether it be from health care costs, credit crises, pay cuts, or layoffs. Not only is there plenty of blame to go around, today there is also plenty of pain to go around. You and I have seen the results up close. People are losing their homes. Banks are closing. Businesses are failing. Workers are losing jobs. Families are uprooted. People are crying out for a solution. This week, some people say the recovery has arrived, but we sure don’t see it in our neighborhoods and workplaces.

What kind of a economic recovery leaves giant banks standing while the average worker’s life gets harder and harder? That is not a solution. It smells like collusion. Whose money bailed out the banks? Every taxpayer’s money. But who is an economy supposed to benefit? (I’ve got a lot of questions, folks. May I ask some questions here?) Who says billions can bail out executive jobs but nothing can bail out the jobs of common laborers and clerical workers? Who says tax dollars can pay off banks’ bad debts, but the average taxpaying citizens are on their own to dig their way out of debt? Debt relief for millionaires and homelessness for working people—that’s not the kind of economy we believe in. That is like saying Jesus came to announce the Jubilee, to proclaim the Year of Remission, to offer the forgiveness of debts, BUT . . . BUT . . . but then qualified the announcement by telling us only bankers and brokers and insurance executives are eligible. All I can say is that this topsy-turvy, smoke-and-mirrors, hocus-pocus economy is messed up.

I want to spend a few minutes recollecting the route we took on the way to this economic train wreck.Is it all right to break things down tonight?

One major part of the problem had to do with a collapse of home prices. Loans had been written with the assumption that housing values would rise steadily and without interruption. Some people borrowed more than they could afford, but there were others who actually could afford their mortgages, only to find that the crashing market in home values left them paying double the value for a house that had originally been overpriced in an inflated market. The accumulating effects of a weak economy led to workers losing jobs, and without jobs they also could no longer meet their mortgage payments. In other cases, because of adjustable rate mortgages or balloon mortgages, many people found their payments increasing at the very time when they were taking pay cuts, losing work hours, and even losing their jobs. Now the total number of mortgages in trouble was relatively small compared to all the ones that were doing fine, but the fear of bad loans and bad debts began to spread like a panic.

People became concerned about many other forms of debt, from the high finance of hedge funds to the average person’s credit card debt. A crash in the stock market followed up the crash in home prices, and many people who had thought they were in good financial shape now saw their pensions and retirement funds, their homes, and their investments lose a third or a half of their value, not to mention the ones who lost everything to swindlers running Ponzi schemes. Add to those the people who have lost health insurance coverage and built up mountains of debt for medical care.

When the economic situation became too severe to ignore, government officials recommended a massive bailout of major financial institutions, with the claim that saving them would save us all. Institutions who had operated in an ethereal world of trading worthless paper for empty promises were treated as the foundation and backbone of the economy. For millions of Americans, however, the recovery of these institutional Leviathans has not had the intended ripple effect. We have not been warmed by the glow of their cash-burning recoveries.

The idea was to stabilize the financial system by providing cash to banks and other financial institutions who were threatened by bad loans. However, the banks and financial institutions took our money and held on to it, or they used our money to prop up only their executive bonuses and stockholder profits. The cash infusion to financial giants did not slow down the pace of foreclosures on home mortgages that keep putting hardworking families out of their homes. Again, I have to quote from Rev. Dr. William Barber, who said, “You can’t break the bank, then rob the bank, then say there ain’t no money in the bank.” In other words, that bailout money was not intended for a small, smug, self-important group of financial genius posers who believe they are entitled to bonuses even when they fail miserably. It should be for the lenders and the borrowers who are in trouble. The bailout did not pump up the economy or reverse the plummeting employment statistics. It did not ease the pressure of indebtedness on the wage-earning public. To the contrary, credit card companies pressured their small borrowers with new and harsh credit terms and fees, and consumer interest rates soared to loan-shark heights.

So I’ve taken a little time to recall how the economic situation got so bad. We are all very capable of making a mess of our lives, and sometimes a few people can bungle things up for the rest of the people. Our collective failures can accumulate to the point that it sometimes seems there is no way out of our trouble. One solution may seem to introduce a whole new set of problems.

Continued in next post . . .

Some Health Priorities

Saturday morning the Laymen's League at my church, Mt. Level Missionary Baptist Church, asked me to lead a discussion on health insurance reform. The people there were quite knowledgeable and had convictions about how these matters should be settled. We agreed on a list of priorities, which we put into a letter, signed, and sent to Representative David Price and Senators Kay Hagan and Richard Burr. If you agree with these priorities, why not contact your Congressional representatives, too. Here is a copy of our letter.

Members of the Laymen’s League

Mount Level Missionary Baptist Church

316 Hebron Road

Durham, NC 27704

September 19, 2009

Rep. David Price

411 W. Chapel Hill Street

NC Mutual Building, 9th Floor

Durham, NC 27701

Dear Rep. Price,

Today we met to discuss health insurance reform as part of our Laymen’s League Men’s Breakfast. Many of us are concerned about this issue because of its direct effects on our families. We want to make clear to you what we believe is important to include in any legislation that will set out to reform health insurance and health care access.

1. Everyone should have access to quality health care, regardless of income or age.
2. Young people should be able to continue longer on their parents’ insurance policies.
3. Insurance companies should not be able to exclude pre-existing conditions, drop coverage, deny benefits, and other forms of discrimination against the sick.
4. Insurance coverage should be fully portable regardless of whether a person gets a new job, loses her or his job, retires, or experiences other changes in employment.
5. Medicare should remain strong for senior citizens.
6. There should be caps on out-of-pocket expenses for any person or family, both annually and for a lifetime.No one should have to go bankrupt over health care costs.
7. Large employers should continue to contribute to health insurance costs.
8. Small businesses should have opportunities for the same affordable health insurance plans that large businesses have.
9. There should be prescription drug coverage without gaps.
10. People should be able to keep health insurance they like.
11. People should be able to choose their doctors.
12. Big insurance and health care monopolies should have to face real competition to bring prices down.
13. Health disparities affecting minorities should be addressed.
14. Chronic diseases such as diabetes, glaucoma, high blood pressure, and others should be priorities for affordable treatment.

We would appreciate hearing back from you concerning our priorities. Thank you for your hard work on our behalf.

Sincerely,

Robert Crouch, Chair (signatures on attached page)