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.
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?
The God of Israel spoke,
the Rock of Israel said to me:
‘When one rules over people in righteousness,
when he rules in the fear of God,
he is like the light of morning at sunrise
on a cloudless morning,
like the brightness after rain
that brings grass from the earth.’
“If my house were not right with God,
surely he would not have made with me an everlasting covenant,
arranged and secured in every part;
surely he would not bring to fruition my salvation
and grant me my every desire. – 2 Samuel 23:3-5
All about Alexander Solzhenitsyn (1918-2008)
Alexander Solzhenitsyn emerges in the recent history of the church in Russia as a colossus of courage. He was born only months after the secular fundamentalists swept to power in the Bolshevik Revolution. He was brainwashed by a state education system which taught him that religion was the enemy of the people. Like most of his school friends, he became an atheist and joined the Communist Party.
When he served in the Soviet army on the Eastern Front during the Second World War he witnessed cold blooded murder and the raping of women and children as the Red Army took its “revenge” on the Germans. Disillusioned, he committed the indiscretion of criticizing the Soviet leader Josef Stalin and was imprisoned for eight years as a political dissident.
While in prison, he resolved to expose the horrors of the Soviet system. Shortly after his release, during a period of compulsory exile in Kazakhstan, he was diagnosed with a malignant cancer in its advanced stages and was not expected to live. In the face of what appeared to be impending death, he converted to Christianity and was astonished by what he considered to be a miraculous recovery.
In the 1960s Solzhenitsyn published three novels exposing the secularist tyranny of the Soviet Union and received the Nobel Prize for Literature in 1970. Following the publication in 1973 of his seminal work, The Gulag Archipelago, an exposé of the treatment of political dissidents in the Soviet prison system, he was arrested and expelled from the Soviet Union, thereafter living the life of an exile in Switzerland and the United States. He finally returned to Russia in 1994, after the collapse of the Soviet system.
In 1978, Solzhenitsyn caused great controversy when he criticized the secularism and hedonism of the West in his famous commencement address at Harvard University. Condemning the nations of the so-called free West for being morally bankrupt, he urged that it was time “to defend not so much human rights as human obligations.”
He warned the emphasis on rights instead of responsibilities was leading to “the abyss of human decadence” and to the committing of “moral violence against young people, such as motion pictures full of pornography, crime, and horror.” He claimed the root of the modern malaise is the philosophy of “rationalistic humanism or humanistic autonomy,” which declared the “autonomy of man from any higher authority above him.” Such a view “could also be called anthropocentricity, with man seen as the center of all.”
Little could Solzhenitsyn have known when he languished as one of the many millions in the Soviet prison system that he would outlive the Soviet system and, furthermore, that his own courage would play an important part in that system’s collapse.
Quotes:
The battleline between good and evil runs through the heart of every [person].
Own only what you can always carry with you: know languages, know countries, know people. Let your memory be your travel bag.
A man is happy so long as he chooses to be happy and nothing can stop him.
A state of war only serves as an excuse for domestic tyranny.
Hastiness and superficiality are the psychic diseases of the 20th century, and more than anywhere else this disease is reflected in the press.
Violence can only be concealed by a lie, and the lie can only be maintained by violence.
Talent is always conscious of its own abundance, and does not object to sharing.
In our country the lie has become not just a moral category but a pillar of the State.
How can you expect a man who’s warm to understand one who’s cold?
The clouds of radical relativism often obscure the light of living Truth. “It can be difficult to discern any silver lining to help us illumine the future with hope. In such gloomy times the example of the martyrs can be encouraging. Those who laid down their lives for Christ and His Church in worse times than ours are beacons of light, dispelling the darkness with their baptism of blood” (Joseph Pearce).
The clouds and the shadows they cast are transient. Evil is nihilistic, which is another way of saying that it is ultimately nothing. It is only a temporary blocking of the light. “Above all shadows rides the Sun,” as the ever-humble Samwise Gamgee reminds his friend in The Lord of the Rings. Even in these dark days, as Solzhenitsyn reminds us, every cloud has a silver lining.
Who is God? Where is your hope? What lie is attempting to shape you? What violence is channeling you? How can you fight? How can we? Answering the questions in our day plants the church.
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.”
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.
Lewis, one of the original thirteen Freedom Riders who left Washington DC on May 4, 1961
Bible connection
“Listen then to what the parable of the sower means:When anyone hears the message about the kingdom and does not understand it, the evil one comes and snatches away what was sown in their heart. This is the seed sown along the path.The seed falling on rocky ground refers to someone who hears the word and at once receives it with joy.But since they have no root, they last only a short time. When trouble or persecution comes because of the word, they quickly fall away.The seed falling among the thorns refers to someone who hears the word, but the worries of this life and the deceitfulness of wealth choke the word, making it unfruitful.But the seed falling on good soil refers to someone who hears the word and understands it. This is the one who produces a crop, yielding a hundred, sixty or thirty times what was sown.” — Matthew 13:18-23
All about John Lewis (1940-2020)
Lewis, one of the original thirteen Freedom Riders who left Washington DC on May 4, 1961.
John Robert Lewis was born outside of Troy, Alabama, on February 21, 1940. He was the happy, hardworking child of sharecroppers. But as a fourteen-year-old he chafed against the unfairness of segregation as the Supreme Court ruling in 1954’s Brown v. The Board of Education didn’t affect his school life. After hearing Martin Luther King’s sermons and news of the 1955-56 Montgomery bus boycott Lewis was inspired to act for the changes he wanted to see.
In 1957, Lewis left Alabama to attend the American Baptist Theological Seminary in Nashville, Tennessee. There, he learned about nonviolent protest and helped to organize sit-ins at segregated lunch counters. This led to his first of many arrests.
He went on to become among the first to participate in the Freedom Rides of 1961. These bus rides challenged the segregated facilities at interstate bus terminals in the South, which had been deemed illegal by the Supreme Court. He was arrested and beaten.
In 1963, Lewis became chairman of the Student Nonviolent Coordinating Committee. That same year, as one of the “Big Six” leaders of the civil rights movement, he helped plan the March on Washington. Lewis, the youngest speaker at the event, had to alter his speech in order to please other organizers, but still delivered a powerful oration that declared, “We want our freedom and we want it now….We all recognize the fact that if any radical social, political and economic changes are to take place in our society, the people, the masses, must bring them about.”
After the March on Washington, in 1964, the Civil Rights Act became law but it did not make it easier for Black people to vote in the South. So Lewis and Hosea Williams led a march from Selma to Montgomery, Alabama, on March 7, 1965. After crossing the Edmund Pettus Bridge, the marchers were attacked by state troopers. Lewis was severely beaten once more, this time suffering a fractured skull. The violent attacks were recorded and disseminated throughout the country, and the images proved too powerful to ignore. “Bloody Sunday,” as the day was labeled, sped up the passage of 1965’s Voting Rights Act.
Lewis left the SNCC in 1966. Though devastated by the assassinations of Dr. King and Robert Kennedy in 1968, Lewis continued his work to enfranchise minorities. In 1970, he became director of the Voter Education Project. During his tenure, the VEP helped to register millions of minority voters.
Picture during a campaign in the 1980’s with his wife, Lillian, who died in 2012.
Lewis ran for office himself in 1981, winning a seat on the Atlanta City Council. In 1986, he was elected to the House of Representatives. Representing Georgia’s 5th District, becoming one of the most respected members of Congress.
As a congressman, he worked for healthcare reform, measures to fight poverty and improvements in education. Most important, he oversaw multiple renewals of the Voting Rights Act. When the Supreme Court struck down part of the law in 2013’s Shelby County v. Holder, Lewis decried the decision as a “dagger into the heart” of voting rights.
In the wake of the mass shooting that took place on June 12, 2016, in Orlando, Florida, Lewis led a sit-in comprised of approximately 40 House Democrats on the floor of the House of Representatives on June 22nd in an attempt to bring attention and force Congress to address gun violence by taking definitive legislative action. “We have been too quiet for too long,” Lewis said. “There comes a time when you have to say something. You have to make a little noise. You have to move your feet. This is the time.” He did not get what he wanted, but he never gave up. And he never gave up his remarkable love as he did it.
Lewis also spoke out against the presidency of Donald Trump. On Meet the Press he said he didn’t believe Trump was a “legitimate president” because of Russian interference in the election. Trump responded on Twitter, criticizing Lewis’ work as a congressman and tweeting that Lewis was “All talk, talk, talk – no action or results. Sad!” The president-elect’s attack came just days before the Martin Luther King holiday, and prompted vocal support of the civil rights icon across social media. He decided to boycott the inauguration. Trump continued his war of words, tweeting: “John Lewis said about my inauguration, ‘It will be the first one that I’ve missed.’ WRONG (or lie)! He boycotted Bush 43 also because he…thought it would be hypocritical to attend Bush’s swearing-in….he doesn’t believe Bush is the true elected president. Sound familiar!”A spokeswoman for Lewis confirmed that he had missed the inauguration of George W. Bush: “His absence at that time was also a form of dissent. He did not believe the outcome of that election, including the controversies around the results in Florida and the unprecedented intervention of the U.S. Supreme Court, reflected a free, fair and open democratic process.”
In December 2019, Lewis announced that he had been diagnosed with Stage 4 pancreatic cancer.
Quotes
You are a light. You are the light. Never let anyone—any person or any force—dampen, dim or diminish your light … Release the need to hate, to harbor division, and the enticement of revenge. Release all bitterness. Hold only love, only peace in your heart, knowing that the battle of good to overcome evil is already won. — Across That Bridge: A Vision for Change and the Future of America
Do not get lost in a sea of despair. Be hopeful, be optimistic. Our struggle is not the struggle of a day, a week, a month or a year, it is the struggle of a lifetime. Never, ever be afraid to make some noise and get in good trouble, necessary trouble.
The vote is the most powerful nonviolent tool we have.
We must be bold, brave, and courageous and find a way…to get in the way.
Freedom is not a state; it is an act.
When you see something that is not right, not fair, not just, you have to speak up.
Not one of us can rest, be happy, be at home, be at peace with ourselves, until we end hatred and division.
We have to believe that we’re one people, one family. And we cannot turn against each other. We have to turn to each other. – 2018 National Geographic interview
At a very early stage of the movement, I accepted the teaching of Jesus, the way of love, the way of nonviolence, the spirit of forgiveness and reconciliation. The idea of hate is too heavy a burden to bear. It’s better to love.” — 2004 PBS interview
Many of us that got caught up and involved in the civil rights movement saw our involvement as an extension of our faith… Without our faith, without the spirit and spiritual bearings and underpinning, we would not have been so successful. Without prayer, without faith in the Almighty, the civil rights movement would have been like a bird without wings. — 2004 PBS interview
Nothing can stop the power of a committed and determined people to make a difference in our society. Why? Because human beings are the most dynamic link to the divine on this planet.”– from Across That Bridge: Life Lessons and a Vision for Change
It was no accident that the movement was led primarily by ministers—not politicians, presidents or even community activists—but ministers first, who believed they were called to the work of civil rights as an expression of their faith.”…“Religious faith is a powerful connecting force for any group of people who are working toward social change. — Across That Bridge: A Vision for Change and the Future of America
More
When he knew he was dying, Lewis asked the NYTimes to print his final words, and they did. At his funeral, President Obama reflected them in his eulogy. Here’s part of his parting words:
I heard the voice of Dr. Martin Luther King Jr. on an old radio. He was talking about the philosophy and discipline of nonviolence. He said we are all complicit when we tolerate injustice. He said it is not enough to say it will get better by and by. He said each of us has a moral obligation to stand up, speak up and speak out. When you see something that is not right, you must say something. You must do something. Democracy is not a state. It is an act, and each generation must do its part to help build what we called the Beloved Community, a nation and world society at peace with itself
In my life I have done all I can to demonstrate that the way of peace, the way of love and nonviolence is the more excellent way. Now it is your turn to let freedom ring.
When historians pick up their pens to write the story of the 21st century, let them say that it was your generation who laid down the heavy burdens of hate at last and that peace finally triumphed over violence, aggression and war. So I say to you, walk with the wind, brothers and sisters, and let the spirit of peace and the power of everlasting love be your guide.
The movie of his life:
March is a graphic novel trilogy of John Lewis’ autobiography.
John Lewis was an influencer par excellence from the beginning of social media. He used every means at his disposal to get noticed and cause trouble for the love of God. So he has made it rather plain what he thinks you should do; follow in his footsteps as he follows Jesus. Get on the bus, get arrested, get into the march, get elected, use your voice, hands and feet to advance the cause of freedom. Be free in Christ so you can set others free.
The American Bar Association wrote “When 2020 began, very few could have predicted how important Lewis’s words would once again prove. Following the killing of George Floyd by a Minneapolis police officer on May 25, 2020, widespread protests broke out across the country. According to data collected by the New York Times, somewhere between 15 million and 26 million people participated in Black Lives Matter demonstrations in more than 500 locations. Journalists covering these protests found themselves on the front lines like never before: In the course of covering these protests, members of the press were arrested, struck by rubber bullets, tear gassed, and otherwise targeted by law enforcement. People of all ages and races are taking to the streets to wage ‘good trouble,’ and journalists are putting themselves in harm’s way to make sure that message gets to as many people as possible….Shortly before his death, Lewis commented on the connective thread linking this movement to the movement he helped lead decades prior, writing in a statement, ‘My fellow Americans, this is a special moment in our history. Just as people of all faiths and no faiths, and all backgrounds, creeds, and colors banded together decades ago to fight for equality and justice in a peaceful, orderly, non-violent fashion, we must do so again.'” The struggle is ongoing.
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. He taught for 34 years at the denomination’s college in La Verne, CA.
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.
“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. [video gives excerpts]
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.
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. from 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.
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 Franklin 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.
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.
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The Frances Perkins Center talks about her faith [link]
Last December Joe Biden created a new National Monument dedicated to Perkins [link].
What do we do with this?
Frances Perkins was given a unique opportunity because she held on to her unique convictions. They were not unusual 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?
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).
Chavez employed nonviolent means to bring attention to the plight of farmworkers. As a labor leader, he 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….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.
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.
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.
Corrie ten Boom in scouting uniform (around 1921). The triangle on her uniform refers to the name of the scouting group: “the triangle girls.”
Bible connection
You are my hiding place; you will protect me from trouble and surround me with songs of deliverance. —Psalm 32:7
All about Corrie ten Boom (1892-1983)
Corrie ten Boom and her family helped Jews escape the Nazi Holocaust during World War II, saving hundreds of lives.
Cornelia “Corrie” ten Boom was born in Haarlem, Netherlands, and grew up in a devout Protestant family. During World War II, she and her family harbored hundreds of Jews to protect them from arrest by Nazi authorities. Betrayed by a fellow Dutch citizen, the entire family was imprisoned. Corrie survived the concentration camp and started a worldwide ministry. She later told her story in a book entitled The Hiding Place.
The ten Boom family lived in the Beje house in Haarlem (short for Barteljorisstraat, the street where the house was located) in rooms above Casper’s watch shop. Family members were strict Calvinists in the Dutch Reformed Church. Faith inspired them to serve society, offering shelter, food and money to those in need. In this tradition, the family held a deep respect for the Jewish community in Amsterdam, considering them “God’s ancient people.”
After the death of her mother and a disappointing romance, Corrie trained to be a watchmaker and in 1922 became the first woman in Holland to be licensed. Over the next decade, in addition to working in her father’s shop, she established a youth club for teenage girls, which provided religious instruction as well as classes in the performing arts, sewing and handicrafts.
In May 1940, the German “blitzkrieg” ran though the Netherlands and the other Low Countries. Within months, the “Nazification” of the Dutch people began and the quiet life of the ten Boom family was changed forever. During the war, their house became a refuge for Jews, students and intellectuals. The façade of the watch shop made the house an ideal front for these activities. A secret room, no larger than a small wardrobe closet, was built into Corrie’s bedroom behind a false wall. The space could hold up to six people, all of whom had to stand quiet and still. A crude ventilation system was installed to provide air for the occupants. When security sweeps came through the neighborhood, a buzzer in the house would signal danger, allowing the refugees a little over a minute to seek sanctuary in the hiding place.
The entire ten Boom family became active in the Dutch resistance, risking their lives harboring those hunted by the Gestapo. Some fugitives would stay only a few hours, while others would stay several days until another “safe house” could be located. Corrie ten Boom became a leader in the movement, overseeing a network of “safe houses” in the country. Through these activities, it was estimated the lives of 800 Jews were saved.
On February 28, 1944, a Dutch informant told the Nazis of the ten Booms’ activities and the Gestapo raided the home. They kept the house under surveillance, and by the end of the day 35 people, including the entire ten Boom family, were arrested, Although German soldiers thoroughly searched the house, they didn’t find the half-dozen Jews safely concealed in the hiding place. The six stayed in the cramped space for nearly three days before being rescued by the Dutch underground.
All the ten Boom family members were incarcerated, including Corrie’s 84-year-old father, who soon died in the Scheveningen prison, located near The Hague. Corrie and her sister Betsie were remanded to the notorious Ravensbrück concentration camp, near Berlin. Betsie died there on December 16, 1944. Twelve days later, Corrie was released for reasons not completely known.
Corrie ten Boom returned to the Netherlands after the war and set up a rehabilitation center for concentration camp survivors. In the Christian spirit to which she was so devoted, she also took in those who had cooperated with the Germans during the occupation. In 1946, she began a worldwide ministry that took her to more than 60 countries. She received many tributes, including being knighted by the queen of the Netherlands. In 1971, she wrote the best-selling book about her experiences during World War II. In 1975, the book was made into a movie starring Jeannette Clift as Corrie and Julie Harris as her sister Betsie.
In 1977, at age 85, Corrie ten Boom moved to Placentia, California. The next year, she suffered a series of strokes that left her paralyzed and unable to speak. She died on her 91st birthday, April 15, 1983. Her passing on this date evokes the Jewish traditional belief that only specially blessed people are granted the privilege of dying on the date they were born.
Quotes
Worry does not empty tomorrow of its sorrow; it empties today of its strength.
Never be afraid to trust an unknown future to a known God.
When a train goes through a tunnel and it gets dark, you don’t throw away the ticket and jump off. You sit still and trust the engineer.
Forgiveness is an act of the will, and the will can function regardless of the temperature of the heart.
The measure of a life, after all, is not its duration, but its donation.
Any concern too small to be turned into a prayer is too small to be made into a burden.
Let God’s promises shine on your problems.
Memories are the key not to the past, but to the future.
Faith is like radar that sees through the fog.
Discernment is God’s call to intercession, never to faultfinding.
Corrie ten Boom overcame her trauma and proved God’s faithfulness. It propelled her to tell her story and made her world famous. You don’t need to be famous, but don’t you need to tell your story?
How do you know Jesus is faithful? Or have you yet to trust Him?
I will sing for the one I love a song about his vineyard: My loved one had a vineyard on a fertile hillside. He dug it up and cleared it of stones and planted it with the choicest vines.
All about Howard Thurman (1899-1981)
Born in Florida in 1899, Howard Thurman was raised primarily by his grandmother—a former slave. Even as a child, he showed signs of a vibrant spiritual life early, and would read the Bible to her. Thurman tells the story in his most famous work: Jesus and the Disinherited, how his mother would not permit him to read anything by the Apostle Paul (besides 1 Corinthians 13) because of the abusive theology that the white preachers would perpetrate on her and other enslaved people—biblical mandates to be “good slaves.”
Thurman grew as a pastor and academic, and became a man many people call a mystic. He had a significant bond with Quaker leader and pacifist Rufas Jones of Haverford College (the key leader of the organization that became the American Friends Service Committee). That connection moved Thurman to lead a delegation to meet with Mohandas Gandhi.
As a theologian, Thurman was a pioneer in articulating Jesus’ mission of liberation for oppressed people. He taught that “if you ever developed a cultivated will with spiritual discipline the flame of freedom would never perish.” He served as one of the pastors of the first intentionally interracial church in the U.S. — The Church for the Fellowship of All Peoples in San Francisco. Through his friendship with Martin King, Thurman became a spiritual adviser and mentor to his son, Martin Luther King, Jr. Howard Thurman is usually credited with developing the nonviolence theories and tactics that were central to the Civil Rights Movement. He wrote over twenty books besides speeches and articles before he died on this day in 1981.
Listening to Howard Thurman
Whatever may be the tensions and the stresses of a particular day, there is always lurking close at hand the trailing beauty of forgotten joy or unremembered peace. —from Meditations of the Heart
Don’t ask what the world needs. Ask what makes you come alive, and go do it. Because what the world needs is people who have come alive.
Community cannot for long feed on itself; it can only flourish with the coming of others from beyond, their unknown and undiscovered brothers.
During times of war, hatred becomes quite respectable even though it has to masquerade often under the guise of patriotism.
Listen. Thurman was a good listener to God and others, and to his own genius. You have all those resources today, as well. Listen to them and see if you are encouraged and directed.
Give to the one who asks you, and do not turn away from the one who wants to borrow from you.
All about Dietrich Bonhoeffer (1906-1945)
Dietrich Bonhoeffer and his twin sister were born in a Prussian city (now in Poland) in 1906. His family moved to Berlin a few years later. Bonhoeffer earned a doctorate in theology at the age of 21 from one if the most prestigious universities in the world at the time – the University of Berlin. He began to work as a pastor and also continued to pursue academic studies which took him to Spain and then to Harlem. Dissatisfied with the lack of rigor at Union Seminary, where he was teaching and doing post graduate work, he became a disciple and Sunday school teacher at Abyssinian Baptist Church, where his love for spirituals developed along with his deep desire for the Church to change the world.
Two years after his return to Germany, the Nazi Party rose to power. Bonhoeffer was overtly critical of the regime and a resister from the beginning. While Hitler and the Nazis infiltrated and found a stronghold in the German Church, Bonhoeffer was building something new in Germany through the Confessing Church (wiki). After only a few months living under Nazi control, Bonhoeffer moved to London to work on international ecumenical work. He was very frustrated with the state of the German church.
Two years later, rather than going to study non-violent civil disobedience under Gandhi, he returned to Germany, responding to the repeated pleas and demands of Swiss theologians and Karl Barth, who’s battle cry, “Revelation, not religion!” would remain a basic element of Bonhoeffer’s theology to the end. Barth was sent back to Switzerland and Bonhoeffer found the Confessing Church to be under fire by the Nazis. He soon lost his credentials to teach because he was a “pacifist and enemy of the state.” He began underground seminaries and further resisted.
Bonhoeffer became more involved in direct resistance and was arrested in 1943. He was part of a group that was responsible both for attempts at liberating Jews and attempting to assassinate Hitler. His pacifism has been widely written about, especially in light of this glaring contradiction. In the last 10 years historians have disputed the assumption that Bonheoffer deserted his pacifism for the practicality of assassination. See Mark Theissen’s book: Bonhoeffer the Assassin?: Challenging The Myth, Recovering His Call To Peacemaking (2013).
Dietrich was executed on this day in 1945, two weeks before US soldiers liberated the camp where he was imprisoned. He is largely considered a martyr for the faith and for peace, and for being a Nazi resister.
Cheap grace is the grace we bestow on ourselves. Cheap grace is the preaching of forgiveness without requiring repentance, baptism without church discipline, communion without confession…. Cheap grace is grace without discipleship, grace without the cross, grace without Jesus Christ, living and incarnate.
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Want to watch a small documentary about his life? Here is a [link] Another from 2003 [link] One premiered in 2024 [link]
Bonhoeffer applied himself to unmasking the lies of his culture and the ideologies that took God’s place. It was not easy, since the church was generally in line with them. In spite of state threat and lack of support from the church, he took risks to teach the truth, even moving back to Germany when he would have been safer elsewhere.
That kind of courage is demonstrated in the Bible repeatedly by people whose loves are trained on God. What threat do you feel from those you know and from the great “other” of the powers that be when it comes to expressing your faith in word and deed? Pray for courage. Pray that we build a confessing church in a culture of lies.
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.
