Category Archives: North America

Johnny Cash — September 12

North America, This century (1937-2024)
Johnny Cash Pondering — Michelle Dick

Bible connection

The Spirit of God came on Azariah son of Oded. He went out to meet Asa and said to him, “Listen to me, Asa and all Judah and Benjamin. The Lord is with you when you are with him. If you seek him, he will be found by you, but if you forsake him, he will forsake you. For a long time Israel was without the true God, without a priest to teach and without the law. But in their distress they turned to the Lord, the God of Israel, and sought him, and he was found by them. In those days it was not safe to travel about, for all the inhabitants of the lands were in great turmoil. One nation was being crushed by another and one city by another, because God was troubling them with every kind of distress. But as for you, be strong and do not give up, for your work will be rewarded.” — 2 Chronicles 15:1-7

All about Johnny Cash (1932-2003)

John R. “Johnny” Cash born February 26, 1932. He is widely considered one of the most influential musicians of the 20th century and is one of the best-selling music artists of all time, having sold more than 90 million records worldwide. Although primarily remembered as a country music icon, his genre-spanning songs and sound embraced rock and roll, rockabilly, blues, folk, and gospel. This crossover appeal won Cash the rare honor of multiple inductions in the Country Music, Rock and Roll, and Gospel Music Halls of Fame.

Cash was known for his deep, calm bass-baritone voice, a rebelliousness coupled with an increasingly somber and humble demeanor, free prison concerts, and his trademark attire, which earned him the nickname “The Man in Black.” He traditionally began his concerts with the simple “Hello, I’m Johnny Cash,” followed by his signature Folsom Prison Blues.

Much of Cash’s music echoed themes of sorrow, moral tribulation and redemption, especially in later life. During the last stage of his career, Cash covered songs by several late 20th century rock artists, most notably Hurt by Nine Inch Nails (video below).

Cash was raised by his parents as a Southern Baptist. He was baptized in 1944 in the Tyronza River as a member of the Central Baptist Church of Dyess, Arkansas.

A troubled but devout Christian, Cash has been characterized as a “lens through which to view American contradictions and challenges.” He wrote a Christian novel, Man in White, which showcases his theological studies. It is is a portrait of six pivotal years in the life of the apostle, Paul. In the introduction Cash writes about a reporter who, once tried to paint him into a corner, baiting him to acknowledge a single denominational persuasion at the center of his heart. Finally, Cash laid down the law: “I—as a believer that Jesus of Nazareth, a Jew, the Christ of the Greeks, was the Anointed One of God (born of the seed of David, upon faith as Abraham has faith, and it was accounted to him for righteousness)—am grafted onto the true vine, and am one of the heirs of God’s covenant with Israel….I’m a Christian. Don’t put me in another box.”

He made a spoken word recording of the entire New King James Version of the New Testament. Cash declared he was “the biggest sinner of them all”, and viewed himself overall as a complicated and contradictory man. Accordingly, Cash is said to have “contained multitudes,” and has been deemed “the philosopher-prince of American country music.”

Cash’s daughter, singer-songwriter Rosanne Cash, once pointed out that “My father was raised a Baptist, but he has the soul of a mystic. He’s a profoundly spiritual man, but he readily admits to a continual attraction for all seven deadly sins.”

“There’s nothing hypocritical about it,” Johnny Cash told Rolling Stone author Anthony DeCurtis. “There is a spiritual side to me that goes real deep, but I confess right up front that I’m the biggest sinner of them all.” To Cash, even his near deadly bout with drug addiction contained a crucial spiritual element. “I used drugs to escape, and they worked pretty well when I was younger. But they devastated me physically and emotionally—and spiritually … [they put me] in such a low state that I couldn’t communicate with God. There’s no lonelier place to be. I was separated from God, and I wasn’t even trying to call on him. I knew that there was no line of communication. But he came back. And I came back.”

“Being a Christian isn’t for sissies,” Cash said once. “It takes a real man to live for God—a lot more man than to live for the devil, you know? If you really want to live right these days, you gotta be tough.”

What’s more, he was intimately aware of the hard truths about living God’s way: “If you’re going to be a Christian, you’re going to change. You’re going to lose some old friends, not because you want to, but because you need to.”

”I’m thrilled to death with life,” he told Larry King during an interview. “Life is—the way God has given it to me—was just a platter. A golden platter of life laid out there for me. It’s been beautiful.”

“I don’t give up … and it’s not out of frustration and desperation that I say ‘I don’t give up.’ I don’t give up because I don’t give up. I don’t believe in it.”

What do we do with this?

Johnny Cash was a celebrity, which usually equals trouble. He had plenty of trouble. But he also had plenty of conviction that lasted his whole life. In many ways he is an “everyman” who stubbornly tried to do his best, often standing with the downtrodden. Notably, he risked his career early on to speak out on behalf of Native Americans. He used his capabilities and his notoriety for more than his own pleasure and profit.

Cash sang these words in one of his last songs, “Ain’t No Grave Gonna Hold My Body Down,” recorded in 2003 in the final months of his life and released posthumously in 2010: “When I hear that trumpet sound, I’m gonna rise right out of the ground. Ain’t no grave can hold my body down. … Well, meet me, Jesus, meet me. Meet me in the middle of the air. And if these wings don’t fail me, I will meet You anywhere.”

Can you sing that?

If you can’t be held down, what can you do?

Madeleine L’Engle — September 6

North America, This century (1937-2024)

Image result for madeleine l'engle

Bible connection

Yet among the mature we do speak wisdom, though it is not a wisdom of this age or of the rulers of this age, who are doomed to perish. But we speak God’s wisdom, secret and hidden, which God decreed before the ages for our glory. None of the rulers of this age understood this; for if they had, they would not have crucified the Lord of glory. But, as it is written,

“What no eye has seen, nor ear heard,
    nor the human heart conceived,
what God has prepared for those who love him”—

these things God has revealed to us through the Spirit; for the Spirit searches everything, even the depths of God. For what human being knows what is truly human except the human spirit that is within? So also no one comprehends what is truly God’s except the Spirit of God. Now we have received not the spirit of the world, but the Spirit that is from God, so that we may understand the gifts bestowed on us by God. And we speak of these things in words not taught by human wisdom but taught by the Spirit, interpreting spiritual things to those who are spiritual. — 1 Corinthians 2:6-13

All about Madeleine L’Engle (1918 – 2007)

“If we are willing to live by Scripture, we must be willing to live by paradox and contradiction and surprise.” Madeleine L’Engle said it, and she certainly lived by it.

Formidable in personality and far-ranging in accomplishments, L’Engle wrote more than 60 books, including novels, poetry, memoir, essays, sermons, commentaries, and creative nonfiction. She is best known for A Wrinkle in Time, the first novel in the Time Quintet, but she may be best loved for Walking on Water: Reflections on Faith and Art, her breathtaking opus on the creative process. In it, she writes, “We live by revelation, as Christians, as artists, which means we must be careful never to get set into rigid molds. The minute we begin to think we know all the answers, we forget the questions.”

L’Engle refused to be “forced into either/or.” Her life and work reflect her determination: Icon and Iconoclast, Sacred and Secular, Truth and Story, Faith and Science, Religion and Art, Fact and Fiction. She showed a clear preference for risk over certainty, narrative over affirmation, and questions over answers.

L’Engle’s refusal to be pigeonholed had a tumultuous effect on her life and career. The mixed reception of A Wrinkle in Time is one example. Wrinkle is clearly, unequivocally Christian, enough to make non-religious readers squirm. Lois Lowry, a celebrated children’s author, has expressed doubt that the book would even be published today. “In the world of literature, Christianity is no longer respectable,” wrote L’Engle. “When I am referred to in an article or a review as a ‘practicing Christian,’ it is seldom meant as a compliment.”

But censorship of her work from Christian critics has been just as ferocious. A Wrinkle in Time has been labeled “spiritual poison” and banned by believers who accuse her of promoting witchcraft, goddess worship, divination, and a host of similar heresies. Similar criticism was aimed at C. S. Lewis. Both have been denounced by people of faith, scorned by the literati, and banned from libraries. Both worked as lay evangelists and apologists. Both reclaimed myth and championed the arts. Both wrote in multiple genres, and both remain notoriously difficult to categorize. One more comparison worth sharing: Both Lewis and L’Engle wrote in reaction to the prevailing assumptions of modernism. Biographer Sarah Arthur observes:

To combat [modernist assumptions], Lewis mined back into the riches of tradition—the ancient myth of Cupid and Psyche for his novel Till We Have Faces, for instance, or from Plato and Aristotle’s universal moral law in The Abolition of Man—in order to glean insights about God and human nature that had been dismissed or forgotten. L’Engle, by contrast, pressed forward into the mysteries of scientific discovery. …She engaged science to show just how small, how relative, how limited our view of God has been in light of the wonders of an astonishing universe.

Although she once considered herself an atheist, after L’Engle became a Christian she had a daily practice of reading the Bible and praying. Her granddaughter said L’Engle’s coming to her faith was slower “acceptance of what she had always known to be true,” rather than a sudden conversion moment. “She was a Christian because she was deeply rooted in its traditions and language, and she was moved by and trusted in its stories,” Although L’Engle did not like denominational labels, she mostly attended Episcopal churches, serving for four decades as a librarian and writer-in-residence at the Cathedral of St. John the Divine in New York City.

Quotes:

  • Faith is what makes life bearable, with all its tragedies and ambiguities and sudden, startling joys.
  • The great thing about getting older is that you don’t lose all the other ages you’ve been.
  • You have to write the book that wants to be written. And if the book will be too difficult for grown-ups, then you write it for children.
  • Maybe you have to know the darkness before you can appreciate the light.
  • Some things have to be believed to be seen.
  • I will have nothing to do with a God who cares only occasionally. I need a God who is with us always, everywhere, in the deepest depths as well as the highest heights. It is when things go wrong, when good things do not happen, when our prayers seem to have been lost, that God is most present. We do not need the sheltering wings when things go smoothly. We are closest to God in the darkness, stumbling along blindly.

More

Interesting PBS show on L’Engle [link]

A video (one of a set) on L’Engle talking about faith and doubt. [link]

Hollywood made sure there was little God and certainly no Jesus in the movie:

What do we do with this?

L’Engle loved the childlike qualities, still resident in all of us, that could be called upon to meet the wonder of being creatures of a loving God. Our church often quoted her during Advent, even making art from the quote: This is the irrational season, when love blooms bright and wild. / Had Mary been filled with reason, there’d have been no room for the child.

As you explore her work, even the little snippets on this page, let yourself be full of the child, both child and Child. She spent her life meditating for us and provides a wonderful resource for our own deeper journey. Slow down with her and let yourself go deeper.

Nicholas Black Elk — August 19

North America, Uncategorized
Black Elk teaching a student to pray the Rosary.

Bible Connection

Read Acts 15:5-11

Then some of the believers who belonged to the party of the Pharisees stood up and said, “The Gentiles must be circumcised and required to keep the law of Moses.”

The apostles and elders met to consider this question. After much discussion, Peter got up and addressed them: “Brothers, you know that some time ago God made a choice among you that the Gentiles might hear from my lips the message of the gospel and believe. God, who knows the heart, showed that he accepted them by giving the Holy Spirit to them, just as he did to us. He did not discriminate between us and them, for he purified their hearts by faith. Now then, why do you try to test God by putting on the necks of Gentiles a yoke that neither we nor our ancestors have been able to bear? No! We believe it is through the grace of our Lord Jesus that we are saved, just as they are.”

All about Black Elk (1863-1950)

On this day in 1950, Oglala Lakota medicine man Black Elk (Hehaka Sapa) died. He was 87. He lived, along with his cousin Crazy Horse, during the last days of the U.S. Indian Wars. He participated, at about age 12, in the defeat of Custer at Little Big Horn in 1876. He was wounded during the massacre at Wounded Knee in 1890. Black Elk was part of the first generation of Lakotas to be confined to reservations.

Black Elk (L) and Elk of the Oglala Lakota in London in their grass dance regalia while touring with Buffalo Bill’s Wild West, 1887

Extreme poverty and communal responsibility were factors that led him to both join Buffalo Bill’s Wild West Show in 1886, travel internationally, and to agree to be interviewed for the book for which he is best remembered, the much debated Black Elk Speaks by John Neihardt in 1930. One of the major controversies with the book is the exclusion of Black Elk’s faith in Jesus and mission—as well as the withholding of payment for participation in the work.

As a medicine man, Black Elk had prepared to visit a dying boy in the village, only to encounter a Jesuit priest praying there first. He encountered a power greater than his own, and accepted an invitation to spend time at the mission. He was baptized and took the name Nicholas shortly after. As a Catholic Catechist (an often downplayed aspect of his life), he was widely considered an apostle to the plains Indians. Thousands of people were brought to faith—both Indian and non-native, through his work and famous preaching.

His primary work was with new converts and as an evangelist alongside the priests—when priests were not available his duties included baptizing and burials. His passion for Christ as the Creator and fulfiller of things drove him to vigorous and passionate study. Nick thought that many of the Lakota spiritual traditions had come from God to teach them to live in a good way and that Christ made sense of all of it. Many experts agree that his practice of the Christian faith, life, and mission were well-integrated with his worldview and practice as a Lakota. Others say that when Black Elk provides the details of seven traditional rituals of the Oglala people in John Epes Brown’s, The Sacred Pipe, it shows that the tribal traditions concerning Wakan Tanka (The Great Spirit) were more important to him than his Catholicism.

John Neihardt’s interpretation of Black Elk put into a prayer:

One integration Black Elk accomplished is the change in the symbolism for the sun dance ceremony. Traditionally, it was a time of fasting, prayer, and suffering in order to attain personal power for victory in battle. It has become, and many credit Nicholas Black Elk for this shift, a ceremony of prayer and fasting on behalf of all the people—including enemies. For Black Elk, it was a ceremony to remind the people of the suffering and death of Christ for all of creation.

More

Black Elk: Colonialism and Lakota Catholicism by Damian Costello

Short Article on his life and faith by Pat McNamera

Black Elk, Woke — book review by Ann Neumann that explores meaning and integration.

Bio from Akta Lakota Center.

Bio from the Roman Catholics

What do we do with this?

Pray for all people. List the people you consider your enemies first, as you pray. Consider the depth of faith it took for Black Elk to be confined to a reservation prison and reorient the sun dance to intercession.

Consider again how you may benefit from the domination system, or how, in essence, your prayers may be mostly for power in battle, not strength in suffering love.

Black Elk’s faith was “indigenized,” it was enculturated into the ways of the Lakota. He saw how the wisdom of his people also led to faith in Jesus. The famous book about Black Elk’s wisdom left out his integration of traditional wisdom with his faith. Are you living by some wisdom that is not integrated or even at odds with your faith?

Charles Finney — August 16

North America, The Modern Era (1227-1936)

Bible connection

Read 1 Thessalonians 5:16-22

Rejoice always, pray continually, give thanks in all circumstances; for this is God’s will for you in Christ Jesus.

Do not quench the Spirit. Do not treat prophecies with contempt but test them all; hold on to what is good, reject every kind of evil.

All about Charles Finney (1792-1875)

One time someone brought a shotgun to one of Charles Finney’s revival meetings, intending to kill him. May you cause that kind of trouble as you defy the powers!

Some people might not think Finney fits into the “cloud of witnesses” that make up our respected spiritual ancestors. He was the “father of modern revivalism.” He was the forerunner of Billy Graham in the sense that he popularized the “altar call” and other tactics many find a bit too coercive or manipulative. But his demands for living a truly Christian life, his determination to get something going, and his presumption that people could live up to their radical calling, is right up our alley. He was also among the first to have women and African Americans participating in his meetings as equals with white men. One story is that the altar call’s original purpose was to come forward to sign petitions to abolish slavery.

The zenith of Finney’s evangelistic career was in the 1830′s during the Second Great Awakening. In Rochester, New York, he preached 98 sermons that caused a ruckus.  Shopkeepers closed their businesses, posting notices urging people to attend Finney’s meetings. Reportedly, the population of the town increased by two-thirds during the revival, and crime dropped by two-thirds over the same period. In 1900 church historian Susan Hayes Ward wrote “The hearer at the time felt that Mr. Finney was talking to him personally rather than preaching before an audience…He did not speak about sinners in the abstract, but he talked to the individual sinners before him.”

In 1832 he began an almost continuous revival in New York City as minister of the Second Free Presbyterian Church, organized especially for him. In the middle of his installation service he became ill with cholera. Others who caught the disease that day died. Finney almost died, as well, and it was months before he could take up his full duties.

From its inception the church embraced Finney’s passionate anti-slavery stance.  Black worshipers were welcomed (albeit in a separated section) –- a policy which, coupled with Finney’s outspoken abolitionist sermons, did not sit well with many outsiders and newspapers.  During the riots of 1833, a mob broke into the church and attacked black members.  On July 8 the Courier and Enquirer spat “Another of those disgraceful negro-outrages &c., occurred last night at that common focus of pollution, Chatham Street Chapel” (Susan Hayes Ward).

In 1834 after further anti-abolitionist riots, Finney moved into the huge Broadway Tabernacle his followers built for him. He stayed there for only a year, leaving to pastor Oberlin Congregational Church in Ohio, and to teach theology at Oberlin College. In 1851, he was appointed president of the college, which gave him a new forum to advocate the social reforms he championed, especially the abolition of slavery. Oberlin College, under his leadership, was the first college to admit woman and black/brown people to be educated with white men.

Finney married evangelism to social reform, New Testament evangelism with Old Testament prophecy, piety with radicalism, and conversion with action. He got people talking and acting. He was not content with them simply receiving or consuming. His commitment to Jesus meant taking care of the poor and the needy, and his deep commitment to social reform was seen in the radicalism of Oberlin College and in his major push to end slavery. Those he inspired continued to take risks in order to relate to each other and change the world.

Finney quotes:

Nothing tends more to cement the hearts of Christians than praying together. Never do they love one another so well as when they witness the outpouring of each other’s hearts in prayer.

No government is lawful or innocent that does not recognize the moral law as the only universal law, and God as the Supreme Lawgiver and Judge, to whom nations in their national capacity, as well as individuals, are amenable.

When there are dissensions, and jealousies, and evil speakings among professors of religion, then there is great need of a revival. These things show that Christians have got far from God, and it is time to think earnestly of a revival.

More

Oberlin College remembers Finney.

Questioning Finney’s legacy: Michael Horton, Christian History, PBS.

What do we do with this?

Don’t get yourself shot unless you have to, but how should you stir up enough trouble being a Christian that you arouse opposition? Ever think of doing that? Ever make a plan?

Pray for revival to break out. It would be great if people shut their business down (or turned off the TV) to come meet with Jesus followers and experience the presence of God!

Flannery O’Connor — August 3

North America, This century (1937-2024)
A snapshot of Flannery O’Connor beside her self-portrait at her Georgia home, 1953.

Bible connection

Therefore, since we are justified by faith, we have peace with God through our Lord Jesus Christ, through whom we have obtained access to this grace in which we stand; and we boast in our hope of sharing the glory of God. And not only that, but we also boast in our sufferings, knowing that suffering produces endurance,  and endurance produces character, and character produces hope, and hope does not disappoint us, because God’s love has been poured into our hearts through the Holy Spirit that has been given to us.

For while we were still weak, at the right time Christ died for the ungodly. Indeed, rarely will anyone die for a righteous person—though perhaps for a good person someone might actually dare to die. But God proves his love for us in that while we still were sinners Christ died for us. Much more surely then, now that we have been justified by his blood, will we be saved through him from the wrath of God. For if while we were enemies, we were reconciled to God through the death of his Son, much more surely, having been reconciled, will we be saved by his life. But more than that, we even boast in God through our Lord Jesus Christ, through whom we have now received reconciliation. – Romans 5:1-11

All about Flannery O’Connor (1925-1964)

Mary Flannery O’Connor was an American novelist, short story writer and essayist. She wrote two novels and thirty-two short stories, as well as a number of reviews and commentaries. Many think of her as one of America’s greatest fiction writers. Others add that she was one of the strongest apologists for Christian faith in the 20th century (especially the Roman Catholic branch of the faith). Her small but impressive body of fiction presents the soul’s struggle with what she called the “stinking mad shadow of Jesus.”

O’Connor was the only daughter of a marriage between two of Georgia’s oldest Catholic families. She was born on March 25, 1925 in Savannah, Georgia. She grew up under live oaks and Spanish moss, across the square from the cathedral where she was immersed in ritual, sacraments, and daily mass, all sheltered by the Sisters of Mercy. It was a coherent cosmos of faith. Even when her family moved from Savannah to a Milledgeville, Georgia, dairy farm so isolated that it was reached only “by bus or buzzard,” Flannery’s life centered around God.

After graduating from a nearby women’s college, Flannery went to the renowned Writers’ Workshop at the University of Iowa. Although she claimed that she didn’t know a short story from an ad in the newspaper, she quickly became a sensation. Though Flannery hardly looked the part, the fiction editor of Esquire put her at the red-hot center of his Literary Establishment chart of 1963.

As Flannery’s cultural star was on the rise, she was stricken by lupus, an incurable, debilitating disease that sapped her energy and forced her return to the “very muddy and manurey” farm back in Georgia. Confined there, dependent on her mother’s care, she wrote only as her diminishing strength permitted—for two hours every morning.

Before her death at 39, Flannery predicted that nobody would write her biography, since lives spent between the house and the chicken yard do not make exciting copy. Yet her outsized spiritual dramas enacted on a Southern stage—told through short stories, novels, and many letters—ensure her place among the greatest American writers.

The body of O’Connor’s work resists conventional description. Although many of her narratives begin in a familiar world—on a family vacation or in a doctor’s waiting room, for example—they are not, finally, realistic. Furthermore, although O’Connor’s work was written during a time of great social change in the South, those changes—and the relationships among blacks and whites—were not at the center of her fiction. O’Connor made frequent use of violence and shock tactics. She argued that she wrote for an audience who, for all its Sunday piety, did not share her belief in the fall of humanity and its need for redemption. “To the hard of hearing,” she explained, “[Christian writers] shout, and for the… almost-blind [they] draw large and startling figures.” That thought has become a popular explanation of O’Connor’s intent as a writer.

One cannot get through a Flannery O’Connor story without encountering the strangeness of God. As she said, the greatest dramas involve the salvation or loss of the soul. Her short story “Revelation” startles with its final vision of a field of living fire. The vast hordes of souls rumbling toward heaven, the battalions of freaks and lunatics shouting and clapping and leaping like frogs, are a strange, beautiful sight. And then the words, “In the woods around her the invisible cricket choruses had struck up, but what she heard were the voices of the souls climbing upward into the starry field and shouting hallelujah.”

Flannery lamented that our secular society understands the religious mind less and less, that people who believe vigorously in Christ are wholly odd to most readers. It becomes more and more difficult in America to make belief believable, yet this is what she wanted to do. Flannery insisted that she was not a mystic and did not lead a holy life, yet she unapologetically displayed her faith: a life of continually turning away from egocentricity and toward God.

O’Connor’s letters are full of sin and grace, fall and redemption, and the ultimate reality, God revealed in the Incarnation. She calls for the abandonment of the self: “I measure God by everything I’m not.” She embraces suffering, insisting that before grace can heal “it cuts with the sword Christ said he came to bring.” While many casual believers think that faith is a big electric blanket, she says, of course it is a cross. Her Christian faith is a demanding one.

The word mystery is one of her favorites. She never tosses it around in the way of fuzzy spirituality. Flannery’s mystery is a rich and complex thing; it’s the ground of her spiritual life, and it explains everything. People often strip the cosmos of religious meaning these days. O’Connor aims to return us to mystery, where the unseen ordering of the world speaks of God the Creator. “This is the central Christian mystery,” Flannery says. “Life has, for all its horror, been found by God to be worth dying for.”

In her journal we can find this prayer: “Help me get down under things and find where you are.” This may be the meaning of mystery for Flannery. She once said that fiction is the concrete expression of mystery—mystery that is lived. For O’Connor, mystery is about getting down under things to find where God is, illuminating the divine foundation of all that is, seen and unseen. Elsewhere in the journals there is the yearning, young Flannery, the wavering believer who wrote, “I don’t want to be doomed to mediocrity in my feeling for Christ. I want to feel. I want to love. Take me, dear Lord, and set me in the direction I am to go.”

An early 1964 surgery for a fibroid tumor reactivated O’Connor’s lupus, which had been in remission, and her health worsened during the following months. On August 3, 1964, after several days in a coma, she died in the Baldwin County Hospital. She is buried beside her father in Memory Hill Cemetery in Milledgeville. At the time of her death, the Atlanta Journal observed that O’Connor’s “deep spirituality qualified her to speak with a forcefulness not often matched in American literature.”

More

PBS bio

Flannery O’Connor reads “A Good Man Is Hard to Find”

Commentary at a fan site.

How Racist was Flannery O’Connor? from the New Yorker.

What do we do with this?

Even stricken with lupus, Flannery O’Connor kept digging down under her normality to get in touch with the mystery occluded by an oppressive secular world. We present these great examples of faith to help us stop and ponder and imitate. So is that the suggestion? Stop and dig down.

Harriet Beecher Stowe — July 1

North America, The Modern Era (1227-1936)
Harriet Beecher Stowe by Francis Holl (ca. 1855)

Bible connection

No, that’s not your experience at all. You’ve come to Mount Zion, the city where the living God resides. The invisible Jerusalem is populated by throngs of festive angels and Christian citizens. It is the city where God is Judge, with judgments that make us just. You’ve come to Jesus, who presents us with a new covenant, a fresh charter from God. He is the Mediator of this covenant. The murder of Jesus, unlike Abel’s—a homicide that cried out for vengeance—became a proclamation of grace. — Hebrews 12:22-4 (Message)

All about Harriet Beecher Stowe (1811-1896)

When President Lincoln met Harriet Beecher Stowe in 1863, he is reported to have said, “So you’re the little woman who wrote the book that made this great war!”

Uncle Tom’s Cabin may not have caused the Civil War, but it shook both North and South. It declared the profound value of a human soul and pictured emancipation as inevitable. Susan Bradford Eppes wrote, after her state of Florida seceded, “If Mrs. Harriet Beecher Stowe had died before she wrote Uncle Tom’s Cabin, this would never have happened … Isn’t it strange how much harm a pack of lies can do?”

Harriet was the seventh of 12 children of Lyman Beecher, Congregationalist minister, noted revivalist and reformer. When Harriet’s mother lay dying, Lyman repeatedly spoke words to her that the family embraced as their life text, often repeating it to one another:

“… Ye are come unto Mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, to the general assembly and church of the firstborn, … and to the spirits of just men made perfect, and to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel.”

The essence of words energized the unanswerable argument in Uncle Tom’s Cabin: if a slave can come to Mount Sion and to Jesus and to the company of saints in the New Jerusalem, how can you set him up on an auction block and trade him from one white man to another?

In 1832 her father moved the family to the frontier city of Cincinnati, where he became president of Lane Seminary, soon a center for abolitionists. At 25 Harriet married Calvin Ellis Stowe, professor of Biblical literature at Lane.

Harriet was often morbid while growing up as she struggled with issues of faith. But when she was fourteen, she told her father she had given herself to Christ. Later in her marriage to Calvin Stowe, she would plead with him to seek Christ with the same burning devotion with which he sought knowledge. “If you had studied Christ with half the energy that you have studied Luther … then would he be formed in you … ” When he turned to spiritualism, she pleaded with him, the Biblical scholar, that it was unbiblical.

During her child-rearing years, she read to her seven children two hours each evening and, for a time, ran a small school in her home. She described herself as “a little bit of a woman, just as thin and dry as a pinch of snuff; never very much to look at in my best days and very much used-up by now, a mere drudge with few ideas beyond babies and housekeeping.”

But she was not a mere drudge. She found time to write, partially to bolster the meager family income. An early literary success at age 32 (for a collection of short stories) encouraged her, but she still worried about the conflict between writing and mothering. Despite privation and anxiety, due largely to her husband’s poor health, she wrote continually and in 1843 published The Mayflower; or, Sketches of Scenes and Characters Among the Descendants of the Pilgrims. Her husband urged her on, predicting she could mold “the mind of the West for the coming generation.” That she did with the publication of Uncle Tom’s Cabin or Life Among the Lowly at 40.

She had lived for 18 years in Cincinnati, separated only by the Ohio River from a slave-holding community in Kentucky. She gained firsthand knowledge of fugitive slaves and about life in the South from friends and through her contact with the “Underground Railroad” there. The secret network was started in defiance of the Fugitive Slave Act (severe measures that mandated the return of runaway slaves without trial) to help escaped slaves reach safety in the North or in Canada. Stowe herself helped some slaves escape.

But Stowe still brooded over how she could further respond. Then, during a church communion service, the scene of the triumphant death of Tom flashed before her. She soon formed the story that preceded Tom’s death.

In 1850 her husband became professor at Bowdoin College and moved his family to Brunswick, Maine. In Brunswick, Stowe wrote the story of Uncle Tom’s Cabin for serial publication in the National Era, an antislavery paper of Washington, D.C., in 1851 and 1852 in 40 installments, each with a cliffhanger ending. Her name became anathema in the South. But elsewhere the book had an unparalleled popularity; it was translated into at least 23 languages. When it appeared in book form, it sold 1,000,000 copies before the Civil War. The dramatic adaptation of Uncle Tom’s Cabin played to capacity audiences. Stowe reinforced her story with The Key to Uncle Tom’s Cabin (1853), in which she accumulated a large number of documents and testimonies against slavery.

Its publication also inspired a reaction from the South: critical reviews and the publication of some 30 anti-abolitionist Uncle Tom novels within three years.

Illustration from original.

By literary standards, the novel’s situations are contrived, the dialogue unreal, and the slaves romanticized. Still, Stowe communicated the absurdity of slavery through Tom’s triumph over the brutal evil of Simon Legree.

“‘How would ye like to be tied to a tree, and have a slow fire lit up around ye?’ asked Legree. ‘Wouldn’t that be pleasant, eh, Tom?’

“‘Mas’r,’ said Tom, ‘I know ye can do dreadful things, but’—he stretched himself upward and clasped his hands—’but after ye’ve killed the body, there ain’t no more ye can do. And oh! there’s all eternity to come after that!’”

Until her death in July 1896, Stowe averaged nearly a book a year, but Uncle Tom’s Cabin was her legacy. Even one of her harshest critics acknowledged that it was “perhaps the most influential novel ever published, a verbal earthquake, an ink-and-paper tidal wave.”

She thereafter led the life of a woman of letters, writing novels, of which The Minister’s Wooing (1859) is best known, and many studies of social life in both fiction and essay. Stowe published also a small volume of religious poems and toward the end of her career gave some public readings from her writings.

Harriet Beecher Stowe quotes:

  • Never give up, for that is just the place and time that the tide will turn.
  • The bitterest tears shed over graves are for words left unsaid and deeds left undone.
  • Women are the real architects of society.
  • Most mothers are instinctive philosophers.
  • It’s a matter of taking the side of the weak against the strong, something the best people have always done.
  • Human nature is above all things lazy.
  • The truth is the kindest thing we can give folks in the end.

More

Read Uncle Tom’s Cabin for free.

What do we do with this?

Stowe came from a skilled and disciplined family, but even then she was still a woman trapped in the day-to-day life of a patriarchal society. Her life suggests that conviction counts, if it is followed up by deeds, no matter the circumstance.

What is God moving you to do? What should you be sticking with until it is done?

Uncle Tom’s Cabin would make an interesting group reading as a family or small group. Apparently, members of the King of Siam’s court turned it into a play themselves (according to Rogers and Hammerstein, at least).

Antonio de Montesinos — June 27

North America, South America, The Modern Era (1227-1936)
Antonio de Montesinos shouts against slavery. Sculpture by Antonio Castellanos (1982), Santo Domingo harbor, Dominican Republic

Bible connection

I have set watchmen upon thy walls, O Jerusalem, which shall never hold their peace day nor night: ye that make mention of the Lord, keep not silence,

And give him no rest, till he establish, and till he make Jerusalem a praise in the earth.

The Lord hath sworn by his right hand, and by the arm of his strength, Surely I will no more give thy corn to be meat for thine enemies; and the sons of the stranger shall not drink thy wine, for the which thou hast laboured:

But they that have gathered it shall eat it, and praise the Lord; and they that have brought it together shall drink it in the courts of my holiness. — Isaiah 62:6-9 (KJV)

All about Antonio de Montesinos (1475-1540)

The Spaniards who conquered the Caribbean and operated plantations with Native American labor were wanton in their destruction of human life, and perpetrated terrible cruelties to get gold or to revenge slight wrongs. Most priests were silent to these abuses but a few Dominicans were outraged.

Antonio de Montesinos was among the outraged. Very little is known about Montesinos’ early life. He became a Dominican friar at the convent of St. Stephen in Salamanca, Spain. While he was there, he may have received an education. He was a member of the first group of Dominican missionaries to go to Hispaniola (now divided into the Dominican Republic and Haiti) in September 1510, under the leadership of of his prior, Pedro de Córdoba.

With the backing of Córdoba and his Dominican community in Santo Domingo, Montesinos was the first European to publicly denounce the enslavement and harsh treatment of the indigenous peoples of the island. He initiated an ongoing struggle to resist and reform the colonizers’ treatment of the people in the “New World.” Montesinos’ outspoken criticism influenced Bartolomé de las Casas to head up a movement for the humane treatment of the native people.

Montesinos is famous for his sermon on December 21, 1511, in which he warned his listeners of their spiritual peril. His listeners demanded a retraction. Instead, the Prior Cordoba responded with the threat of excommunication for all plantation operators who did not free their Indians. Here is part of Montesinos’ sermon:

I have climbed to this pulpit to let you know of your sins, for I am the voice of Christ crying in the desert of this island, and therefore, you must not listen to me indifferently, but with all your heart and all your senses…. This voice tells you that you are in mortal sin; that you not only are in it, but live in it and die in it, and this because of the cruelty and tyranny that you bring to bear on these innocent people.
Pray tell, by what right do you wage your odious wars on people who dwelt in quiet and peace on their own lands? [By what right have you] destroyed countless numbers of them with unparalleled murders and destruction? Why do you oppress and exploit them, without even giving them enough to eat, or caring for them when they become ill as a result of your exploitation? They die, or rather, you kill them, so that you may extract and obtain more and more gold every day….
Are they not human? Have they no souls? Are you not required to love them as you love yourselves? How can you remain in such profound moral lethargy? I assure you, in your present state you can no more be saved than Moors or Turks who do not have and even reject the faith of Jesus Christ!” [Justo González, “Lights in the Darkness.”]
As a result of the friars’ protests at Santo Domingo, King Ferdinand II of Spain initially ordered that Montesinos be shipped back to the homeland along with other Dominicans who supported him. Ferdinand, at first, referred to the preaching of Montesinos as “a novel and groundless attitude” and a “dangerous opinion [that] would do much harm to all the affairs of that land.” After returning to Spain, Montesinos and his supporters were able to persuade the king of their righteous cause and principles.

As a result, the king convened a commission that promulgated the Laws of Burgos, the first code of ordinances to protect the indigenous people. The laws regulated the treatment and conversion of the indigenous people, and also limited the demands of the Spanish colonizers upon them.

Montesinos returned to the Caribbean. In July 1526, under the leadership of Lucas Vásquez de Ayllón, Montesinos, two other Dominicans, and 600 colonists established San Miguel de Gualdape, the first European settlement in what would later become the United States. It was founded near Sapelo Sound on the coast of Georgia, but the colony only lasted about four months before it succumbed to disease, starvation, and a hostile Indian population. After the death of Ayllón, the settlement was abandoned. Montesinos was among the 150 survivors who returned to San Domingo. It is presumed Montesinos and the other Dominicans were the first priests to celebrate Mass in the present-day United States.

When Montesinos returned to Hispaniola, he continued to play a prominent role in the region. In 1528, he accompanied Fray Tomás de Berlanga to Spain to see King Charles V on matters of “great importance.” While in Spain, he was appointed protector of the Indians in the Province of Venezuela. Charles V then granted that province to Ambrosio Alfinger and Bartolome Sayller, representatives of the Welser banking family, German creditors of the emperor. Montesinos accompanied the German expedition to Venezuela in 1529. 

In 1537 Pope Paul III issued the Papal bull Sublimus Deus which finally declared West Indians to be fully human. It forbade the enslavement of the indigenous peoples of the Americas and all other indigenous people who could be discovered later or were previously known. It states the Indians are fully rational human beings who have rights to freedom and property, even if they are heathen.
On June 27, 1540 Antonio de Montesinos was murdered in Venezuela by an officer of the Welser expedition due to his strong opposition to the exploitation of the Indians.
More

An excerpt from Bartolomé de Las Casas’ A Short Account of the Destruction of the Indies (1542):

A Voice Crying in the Wilderness. A nice bio with further details.

What do we do with this?

As much as we might despair over the impact colonizers had on the world, we have to admire the courage and ingenuity they demonstrate! Many of the missionaries were true believers hitchhiking on the ships bringing devastation to new lands. Many were tools of the system, of course, but not Montesinos. His statue in Santo Domingo is a monument to the gospel that eventually got him killed. Maybe someone will remember your faith, too.

If you hit some of the links scattered through this history, you will get a quick lesson on some history about which you might know very little. The study might give you some insight about places you’ve heard about (like the Dominican Republic and Venezuela) which have provided many new citizens of the U.S. in the last 20 years (like a million Dominicans and 500K Venezuelans). If you met some of them, they might end up thinking you cared enough to find out about them. (If I have readers from there, you can verify if that is true).

Vernard Eller — June 18

North America, This century (1937-2024)

Bible connection

Read John 10:14-18

I have other sheep that are not of this sheep pen. I must bring them also. They too will listen to my voice, and there shall be one flock and one shepherd.

All about Vernard Eller (1927-2007)

Vernard Eller was an Anabaptist scholar, author, and teacher during some of the most trying eras for peacemakers and simplicity practitioners—the latter half of the 20th Century. He was part of the Church of the Brethren (“cousins” to the Brethren in Christ). Most of his work was with the West Coast part of that family.

His most famous works are The Mad Morality and Christian Anarchy: Jesus’ Primacy Over the Powers. He was known as an effective and practical interpreter of radicals like Søren Kierkegaard, Karl Barth, and Jacques Ellul. Eller was an open critic of materialism and nationalism in the Church as well as a vocal advocate for simplicity, reducing possessions, radical sharing of wealth, and nonviolent conflict resolution.

In a 1980 issue of Messenger magazine Eller said:

“The primary thrust of my life has been to try to bring into focus four different elements not often seen as even being compatible: a strong Christian commitment; solid thought and scholarship; clear and powerful communication; and true wit and humor.”

“To put the matter simply the problem with today’s congregations is that they are usually far more concerned to ‘be’ somewhere than to ‘get’ somewhere; to establish and consolidate a secure position, rather than to push on toward a goal. But according to the New Testament, stability and security are precisely ‘not’ what God intended for the church. Instead, Eller believes, the church should be a do-it-yourself, de-institutionalized, de-professionalized people in a caravan – a community of the outward bound”—from The Outward Bound: Caravaning as the Style of the Church

Eller’s book, The Simple Life; the Christian Stance Toward Possessions (1973), was counterpoint and companion of Ron Sider’s Rich Christians in an Age of Hunger (1978).

More

The MAD Morality: An Expose [link]

A short article “The Lord’s Supper is Not a Sacrament” [link]

Wikipedia article for Christian Anarchism [link]

What do we do with this?

Much of what Eller was pioneering for our age we have have summed up in the word “alternativity.” We are not only opposed to the misguided attachments of the church’s past, we are resisting the “mad” morality of the new world order. Resistance is not enough, of course, we want restoration.

It takes some thinking to be a Jesus follower! Take one aspect of this post and write a paragraph about it in your journal. Title it: “The gift Vernard Eller gave me.” Make sure to add how you expect to use the gift.

Frances Perkins — May 14

North America, This century (1937-2024)

Bible connection

Perkins’ motto: “Therefore, my beloved brothers, be steadfast, immovable, always abounding in the work of the Lord, knowing that in the Lord your labor is not in vain.” — 1 Cor 15:58 (ESV) 

Whoever oppresses the poor shows contempt for their Maker,
    but whoever is kind to the needy honors God. — Proverbs 14:31 (NIV)

All about Frances Perkins (1880-1965)

Frances Perkins was the first woman cabinet member in U. S. history. She was born Fannie Coralie Perkins in Boston, Massachusetts. She received her B.A. at Mount Holyoke College in 1902. While a student there, Perkins heard a speaker vividly describe the nation’s growing urban and industrial problems. She found her calling.

David Brooks writes of former days in the U.S.A. and Frances Perkins :

Much of American moral education drew on an ethos expressed by the headmaster of the Stowe School, in England, who wrote in 1930 that the purpose of his institution was to turn out young men who were “acceptable at a dance and invaluable in a shipwreck.” America’s National Institute for Moral Instruction was founded in 1911 and published a “Children’s Morality Code,” with 10 rules for right living. At the turn of the 20th century, Mount Holyoke College, an all-women’s institution, was an example of an intentionally thick moral community. When a young Frances Perkins was a student there, her Latin teacher detected a certain laziness in her. She forced Perkins to spend hours conjugating Latin verbs, to cultivate self-discipline. Perkins grew to appreciate this: “For the first time I became conscious of character.” The school also called upon women to follow morally ambitious paths. “Do what nobody else wants to do; go where nobody else wants to go,” the school’s founder implored. Holyoke launched women into lives of service in Africa, South Asia, and the Middle East. Perkins, who would become the first woman to serve in a presidential Cabinet (Franklin D. Roosevelt’s), was galvanized there.

When she was living in Lake Forest, Illinois, and working in Chicago, she was attracted to the Episcopal Church. Perkins was confirmed at the Church of the Holy Spirit, Lake Forest, on June 11, 1905. She remained a life-long Episcopalian.

While working at a Chicago settlement house, she determined to “do something about unnecessary hazards to life, unnecessary poverty” because “our Lord has directed all those who thought they were following in His path to visit the widows, the orphans, the fatherless, the prisoners and so forth.”

Perkins earned an M.A. at Columbia University in 1910. In 1911 she witnessed the Triangle Shirtwaist fire in New York in which 146 factory workers died. She took up industrial safety work for the City of New York. Perkins continued her work in industrial relations, serving at the state level with Al Smith and Franklin D. Roosevelt during their respective terms as Governor of New York.

In 1933 President Franklin D. Roosevelt appointed her Secretary of Labor. Before accepting the job, she consulted with her friend, Suffragan Bishop Charles K. Gilbert of New York. Receiving spiritual direction was one of her disciplines. She was an associate of the All Saints’ Sisters of the Poor, and she spent one day a month in silent retreat at their Catonsville, Maryland convent throughout her twelve years in the cabinet

Frances Perkins had a clear vision of her priorities—what God wanted came first. As secretary of Labor under Frankin Roosevelt, she developed programs that bettered the lives of the American people. These included Social Security, workplace safety regulations, unemployment insurance, workers’ compensation, minimum wage laws, and the forty hour work week. Throughout a life spent championing the rights of working people, the poor, children, and the disadvantaged, Perkins used her Christian faith as her guide. When friends asked why it was important for the fortunate to help the poor she told them, “that it was what Jesus would want them to do.”  [See Michelle Kew at the Francis Perkins Center]

As Secretary of Labor, she was instrumental in helping draft and implement Roosevelt’s New Deal legislation. Perkins resigned her post shortly after Roosevelt’s death in 1945.

In 1955 she joined the faculty of the Cornell University School of Industrial and Labor Relations. She remained active in teaching and lecturing until her death in New York City.

Quotes

  • I came to Washington to work for God, FDR, and the millions of forgotten, plain common workingmen.
  • The door might not be opened to a woman again for a long, long time, and I had a kind of duty to other women to walk in and sit down on the chair that was offered, and so establish the right of others long hence and far distant in geography to sit in the high seats.
  • The accusation that I am a woman is incontrovertible.
  • It’s only when we’re relaxed that the thing way down deep in all of us – call it the subconscious mind, the spirit, what you will – has a chance to well up and tell us how we shall go.
  • You can always get sympathy by using the word small. With little industries you feel as you do about a little puppy.

What do we do with this?

Frances Perkins was given a unique opportunity because she held on to her unqiue convictions. They were not uunusual to Jesus, but she stood out in comparison to many people. Her faith and courage made her notable.

Capitalism wants to extract the most profit it can from its workforce. There is always a drift toward injustice and even slavery within it. Recently, the demands for a minimum wage and the rights of unions within the new giant corporations like Apple and Amazon have renewed the fight Perkins succeeded in so well. Human rights assumes people must be responsible for one another. The quest for the “freedom” of individualism is always an aggressive counterpoint to that responsibility. Where are your thoughts on that spectrum? Where is Jesus, as far as you can tell?

Cesar Chavez — April 23

North America, This century (1937-2024)

Bible connection

Blessed are the poor in spirit,
    For theirs is the kingdom of heaven.
Blessed are those who mourn,
    For they shall be comforted.
Blessed are the meek,
    For they shall inherit the earth.
Blessed are those who hunger and thirst for righteousness,
    For they shall be filled. — Matthew 5:3-6

All about Cesar Chavez (1927-1993)

Cesar Estrada Chavez was born on March 31, 1927 near Yuma, Arizona. At 35 years old, he founded the National Farm Workers Association (later known as the United Farm Workers; UFW),

He employed nonviolent means to bring attention to the plight of farmworkers. As a labor leader, Chavez led marches, called for boycotts and went on several hunger strikes. It is believed that Chavez’s hunger strikes contributed to his death on April 23, 1993, in San Luis, Arizona.

Chavez dedicated his life to improving the treatment, pay and working conditions for farm workers. He knew all too well the hardships farm workers faced. When he was young, Chavez and his family toiled in the fields as migrant workers.

After working as a community and labor organizer in the 1950s, Chavez founded the National Farm Workers Association in 1962. This union joined with the Agricultural Workers Organizing Committee in its first strike against grape growers in California in 1965. A year later, the two unions merged, and the resulting union was renamed the United Farm Workers in 1972.

In early 1968, Chavez called for a national boycott of California table grape growers. Chavez’s battle with the grape growers for improved compensation and labor conditions would last for years. At the end, Chavez and his union won several victories for the workers when many growers signed contracts with the union. He faced more challenges through the years from other growers and the Teamsters Union. All the while, he continued to oversee the union and work to advance his cause. He also brought the national awareness to the dangers of pesticides to workers’ health. His dedication to his work earned him numerous friends and supporters, including Robert Kennedy and Jesse Jackson.

In a speech entitled Jesus’s Friendship Chavez asserts that

“the love for justice that is in us is not only the best part of our being but it is also the most true to our nature.” In that same speech he goes on to say “I have met many, many farm workers and friends who love justice and who are willing to sacrifice for what is right. They have a quality about them that reminds me of the beatitudes. They are living examples that Jesus’ promise is true: they have been hungry and thirsty for righteousness and they have been satisfied.”

About his fasts Chavez wrote,

“a fast is first and foremost personal. It is a fast for the purification of my own body, mind, and soul. The fast is also a heartfelt prayer for purification and strengthening for all those who work beside me in the farm worker movement. The fast is also an act of penance for those in positions of moral authority and for all men and women activists who know what is right and just, who know that they could and should do more. The fast is finally a declaration of non-cooperation with supermarkets who promote and sell and profit from California table grapes…I pray to God that this fast will be a preparation for a multitude of simple deeds for justice.”

Chavez encourages us in the work of justice, saying

“it is possible to become discouraged about the injustice we see everywhere. But God did not promise us that the world would be humane and just. He gives us the gift of life and allows us to choose the way we will use our limited time on earth. It is an awesome opportunity.”

Cesar Chavez quotes:
  • What do we want the church to do? We ask for its presence with us, beside us, as Christ among us. We ask the church to sacrifice with the people for social change, for justice and for love of brother and sister. We don’t ask for words. We ask for deeds. We don’t ask for paternalism. We ask for servanthood.
  • We can choose to use our lives for others to bring about a better and more just world for our children. People who make that choice will know hardship and sacrifice. But if you give yourself totally to the non-violence struggle for peace and justice you also find that people give you their hearts and you will never go hungry and never be alone. And in giving of yourself you will discover a whole new life full of meaning and love.
  • Every time we sit at a table at night or in the morning to enjoy the fruits and grain and vegetables from our good earth, remember that they come from the work of men and women and children who have been exploited for generations…
  • When the man who feeds the world by toiling in the fields is himself deprived of the basic rights of feeding, sheltering and caring for his own family, the whole community of man is sick.
  • We shall strike. We shall organize boycotts. We shall demonstrate and have political campaigns. We shall pursue the revolution we have proposed. We are sons and daughters of the farm workers’ revolution, a revolution of the poor seeking bread and justice.
  • Non violence is not inaction. It is not discussion. It is not for the timid or weak…Nonviolence is hard work. It is the willingness to sacrifice. It is the patience to win.
  • We’re going to pray a lot and picket a lot.
  • Jesus’ life and words are a challenge at the same time that they are Good News. They are a challenge to those of us who are poor and oppressed. By His life He is calling us to give ourselves to other, to sacrifice for those who suffer, to share our lives with our brothers and sisters who are also oppressed. He is calling us to ‘hunger and thirst after justice’ in the same way that we hunger and thirst after food and water: that is, by putting our yearning into practice.
  • It is clearly evident that our path travels through a valley of tears well known to all farm workers, because in all valleys the way of the farm workers has been one of sacrifice for generations. Our sweat and our blood have fallen on this land to make other men rich. This pilgrimage is a witness to the suffering we have seen for generations.

More 

United Farm Workers Biography [link]

An article about his spiritual praxis [link]

What do we do with this?

Pray the Cesar Chavez prayer:

Free me to pray for others,
for You are present in every person.
Help me take responsibility for my life
so that I can be free at last.
Grant me courage to serve others
for in service there is true life.
Let the Spirit flourish and grow,
so that we will never tire of the struggle.
Help us love even those who hate us
so we can change the world. Amen.