Today is marks 14 years since the U.S. reinitiated bombing Iraq as part of the second Gulf War, now called “Operation Iraqi Freedom.” We are also approaching the 50th anniversary of Dr. King’s “Beyond Silence” speech, one of the most significant speeches in American history.
Over at Radical Discipleship, they’ve been hosting a series of short essays on sections of King’s speech. Today’s by Elaine Enns focuses on the section where Dr. King says, “Ho Chi Minh has watched as America has spoken of peace and built up its forces, and now he has surely heard the increasing international rumors of American plans for an invasion of the north. He knows the bombing and shelling and mining we are doing are part of traditional pre-invasion strategy.”
Below is an excerpt from Elaine’s essay:
In 1990, shortly after I arrived in California from my home place of Saskatoon, SK I got to witness firsthand the lies and propaganda of the first Gulf War. But 13 years later, during the second Gulf War, was my baptism by fire into this reality. In the spring of 2003, Ched [Myers] and I were visiting professors at Memphis Theological Seminary and Christian Brothers University. We learned quickly that many folks in the “Bible belt” South didn’t like to hear U.S. policy criticized or a war effort questioned. I was teaching a class at Christian Brothers University; half of the students were African American women. In January our class began by looking at basic Restorative Justice theory and practice, which set the context for difficult but meaningful discussions during the days leading up to the second Bush invasion of Iraq in March. It was during this time that Ched and I first started using the King sermon to speak truth to this new chapter in American duplicity – the relentless fabrication of Iraq’s alleged weapons of mass destruction. Up until that time, my experience in teaching Restorative Justice had been that once students wrestled with more complex narratives of violation, and mapped them on the “spiral of violence” model they tended to question the dominant paradigm of retributive justice (see Ambassadors Vol 11). However, in the early days of this second Gulf War, the majority of my white students remained stuck in the prevailing war propaganda. Each class became more difficult for me, and I only survived because of the Black students who privately thanked me, saying “we never have conversations like this here.” In one poignant exchange, a Black mother of two small children revealed with fear and frustration that she was being deployed to Iraq; we cried together. (The fact that there is still a disproportionate number of people of color in the “volunteer” military underlines the persistence of the “economic conscription” King called out in this sermon.)–Elaine Enns
Read Elaine’s whole essay.
Our friends over at Radical Discipleship are hosting a Lenten journey through Dr. King’s “Beyond Vietnam” Speech. Last autumn I was asked to make a contribution and it was posted yesterday.
Led Down the Path of Protest and Dissent
By Rose Marie Berger, a senior associate editor at Sojourners magazine
Now it should be incandescently clear that no one who has any concern for the integrity and life of America today can ignore the present war. If America’s soul becomes totally poisoned, part of the autopsy must read “Vietnam.” It can never be saved so long as it destroys the hopes of men the world over. So it is that those of us who are yet determined that “America will be” are led down the path of protest and dissent, working for the health of our land.–Martin Luther King Jr
Between the first and second sentence of this paragraph, Brother Martin fully entered into his “vocation of agony.”
Between these two–the first, where he holds America accountable to the ideals of her founding and the second, where he begins his sharpest theological critique to date–King “sets his face like flint” (Luke 9:51; Isaiah 50:7) toward the center of military empire: Washington, D.C.
The Riverside speech launches the next phase of King’s ministry. Now he will address the mechanism of empire–not just its bitter fruits. Now he will hold America accountable not only to her founding ideals but to God.
In that space between “the present war” and “America’s soul,” an assassin snicked his soft-nosed bullet into a 30-06 rifle.
King names America as “Hope-Destroyer;” Vietnam is what the Prophet Jeremiah calls a “high place of Baal, to burn their sons in the fire for burnt-offerings” (19:5). … [read the rest at Radical Discipleship]
Thanks to our kinfolk over at Radical Discipleship blog for running the amazing biblical commentary by Ched Myers on the Mark gospel readings this Lent.
Ched Myers writes:
The midpoint of Mark’s narrative poses two questions, aimed both at the disciples in, and the readers of, the story:
“Do you not yet understand?” (Mk 8:21).
“Who do you say that I am?” (8:29a).
The latter provokes what I call the “confessional crisis” (8:30-33), which this Sunday’s reading inexplicably jumps into the middle of (we get the whole text on the 16th Sunday after Pentecost, Sept 13th). This is followed by Jesus’ second call to discipleship (8:34ff), deepening the journey begun in 1:16-20.
These difficult episodes together represent the fulcrum upon which the whole gospel balances. Mark’s thesis is most clearly revealed here: Discipleship is not about theological orthodoxy but about the Way of the cross. It would seem that our churches do “not yet understand” this!
We pick up the thread in the first of three “portents,” in which Jesus speaks of his impending arrest, trial and execution by the authorities (8:31; see 9:31 and 10:33f). This “reality check” has been provoked by Peter’s identification of Jesus as “Messiah” (8:29). To our chagrin, it is immediately silenced by Jesus (8:30), as if Peter were just another demon trying to “name” Jesus (see 1:25; 3:12)! Then, with the phrase “Jesus began to teach them that it was necessary that the Human One must suffer,” the story departs in a new and troubling direction (8:31).
By “necessity” Mark means that those who pursue Jubilary justice will inevitably clash with the Powers. Jesus is serving notice that he will not enter Jerusalem as a triumphant military leader, but instead be executed by the authorities. This subverts the expected “Messianic script,” replacing it with what we might call a “prophetic script.” At key points in the second half of the gospel Mark will appeal to this script: John followed it, so will Jesus (9:12f), and so must faithful disciples (13:9-13).
Read the full commentary here.
Jim Perkinson is a long-time activist and educator from inner city Detroit, where he has a history of involvement in various community development initiatives and low-income housing projects. He holds a PhD in theology from the University of Chicago and is in demand as a speaker on a wide variety of topics (especially race, class & colonialism). Our friends over at Radical Discipleship interviewed Jim on his 2014 work Messianism Against Christology: Resistance Movements, Folk Arts and Empire.
One could spend all of the season of Lent praying deeply with Jim’s first response:
Radical Discipleship: What’s the difference between “messianism” and “christology?”
Jim Perkinson: Messianism Against Christology: Resistance Movements, Folk Arts and Empire is a work committed to re-thinking the Christian tradition from the point of view of social movements rather than magnified individuals. Jesus was a movement man—as were Moses and Elijah before him, and John the Baptist alongside him. “Messianism” is a word drafted into service as a movement term. Rather than focus on a great individual called “Jesus” comprehended as “the Christ,” the book examines his effort as part of a broader resistance initiative. The social movement launched by John was already in motion when Jesus first opts to begin public action. Baptism under John’s hands meant plunging into a project centered on recovery of living relationship to the lower Jordan watershed. His movement “initiated” one into a new relationship with the land, based on much older traditions and skills of doing so, dating back to Israel’s “birth” as a maroon movement of slaves, walking out of imperial Egypt and being re-schooled for 40 years in the Sinai desert, under Moses. Re-imagined as “messianism,” “christo-logy”—the “logic” of the christos—is then profiled as referring to any initiative of courageous folk, who partially or fully step outside of an imperial domination system to begin recovery of a more just and sustainable way of dwelling in a local ecology or watershed. The focus is not on a “great man” idea of “salvation” (or “being made whole”), but on catching sight of the ways popular resistance can “open up” embodied memory of more indigenous ways of living in symbiotic reciprocity with a particular bioregion. “Salvation” or wholeness here is not aimed at some fraction of the person called a “soul,’ but an entire way of dwelling in a given locale. The emphasis is not on individual traits, but community relations between human beings and on that community’s return to a living relationship to local plants and animals, soils and waters, seasons and cycles. Any movement managing to invoke and partially embody that older ability (which we all shared at some point way back in our evolutionary history as hunter-gatherer peoples) is “read” as partially “incarnating” what we mean by “Christology.” I simply call it “messianism” to emphasize its movement character. …
Read the whole interview.