On FaithStreet, Sr. Joan Chittister also put out a great short essay on why God doesn’t want to hold women back and never has wanted to. It’s our human sin that keeps us from humility before God and equality among humanity.
“Don’t believe what they’re saying. The world is not in upheaval in our era because radical feminism has gotten out of hand.
No, our world is being shaken to the core and will never again be the same because its old systems are being challenged, its old certainties being rethought.
The political world has had to give up its reliance on the securities of the old geography. The social world has had to give up its notions of the natural privileges of class. The White West has had to give up its ideas of racial preeminence. And men are having to give up the old theology of male superiority.
In that old world, whole classes of people could be underdeveloped, abused, enslaved, oppressed, and disenfranchised — all with impunity. Unknown and unchallenged, local potentates, all male, declared their autocracy, and all-male institutions of every system institutionalized it. It was a world of nobles over peons, the powerful over the powerless, freemen over slaves, men over women. And all of them insisting to the oppressed that such stratified systems were, ironically, for their own good.
Most serious of all, religious people argued that God wanted it that way.
In the West, they said that the Judeo-Christian creation story taught that God designed, defined and created a hierarchical world that developed from one stage to another, from the dust of the earth to the crown of creation, Adam, the male agent of a male God.
In this world, women were not “bone of my bone, flesh of my flesh,” equal partners in the human enterprise, as those words imply. Instead, women were labeled “help-mates” rather than, as David Freedman points out, ”a power equal to,” as the corresponding Hebrew term is translated in other places in scripture. …”–Joan Chittister, OSBRead the rest.
He’s a Sunday school teacher. He’s funny and a little shy. But he’s got a big problem.
He just got a job from God — and it’s not an easy one. It seems to me that Bill’s been tapped to be the new Noah to our faithless generation. It’s his job to warn us that we have “grieved the Lord in his heart” and that the flood waters will rise again if we don’t get back to working within our “original contract” and reverse climate change.
Remember the Bill Cosby skit about Noah and the Ark? Noah’s neighbors didn’t think much of him, and Noah himself didn’t know what he was doing half the time. But he had a job to do, and cubit by cubit, two by two, he did it.
Bill’s like that.
Last month, Rolling Stone magazine featured his latest plea for climate sanity on its cover. And despite every pundit’s whining proclamation that climate change is such a buzz-kill, Bill’s article got forwarded, commented, tweeted, and otherwise pushed around the Internet more than anything else RS has put out lately.
So somebody out there is paying attention to climate change — even if the elites can’t seem to grow a spine about it.
What I liked about Bill’s article was that he lays out a clear, 3-pronged strategy for really doing something about climate change while there’s still time.
If we do these three things, there’s a possibility that we can reverse climate change, restore health to our skies, earth, and oceans, and move forward into a future where our grandkids can not just survive, but thrive.
Here’s the plan:
1. Divest or get active regarding all stockholdings in these six corporations: ExxonMobil, ConocoPhillips, Chevron, Peabody, Arch, and BP. These are the primary oil, natural gas, and coal companies operating in or through the United States that top the charts as carbon polluters. If Americans focus on U.S. companies, then we can be the tipping point for a transnational shift. If you — or the portfolio you influence — own stock, then get rid of it and tell the company why. If you don’t want to divest, then you need to decide now to become a shareholder activist. If you’re not a stockholder, then pressure your faith institutions, universities, and local governments to get out of “planet-killing” profits. This is the economic part of the plan.
2. Push for carbon “fee-and-dividend” laws on corporate carbon emitters at the local, state, and federal level. No more free rides for oil, gas, and coal companies. You pay taxes to have your garbage hauled away. Why shouldn’t they? The fee is charged at the point of origin or point of import on greenhouse gas emitting energy (oil, gas, and coal). The fee is progressive (increases gradually) over time. The fee is returned directly to the public in monthly dividends to individual taxpayers, with limited-to-no government involvement. Australia initiated this legislation in June. We can learn from them. This is the legislative part of the plan.
3. Take personal responsibility. Everyone can continue to limit energy consumption, use renewable energy sources, and build out a sustainable footprint for our homes and churches. But we also need people to step up and put their bodies on the line to stop the mining of tar sands in Alberta, Canada, and prevent the construction of the Keystone XL and Northern Gateway pipelines that are being built to transport Alberta’s unconventional “tar sands” oil. Scientists around the world say that opening the Alberta tar sands and pumping this non-traditional oil through these pipelines will put the planet on a one-way road to climate disaster. That’s why fighting the Keystone XL Pipeline in the U.S. and the Northern Gateway Pipeline in Canada is critical. This is the direct action and personal responsibility part of the plan.
The threat of climate change is overwhelming. It’s been hard to sort out what to do. But Bill McKibben has given us a plan — one that everyone can join in, one where everyone can take part.
And even though he presents it in a folksy manner, this stuff has been vetted from the farmers on the ground to the economists in the think tanks to the scientists running the algorithms. When governments fail, people stand up.
This plan may not work to completely reverse climate change. But if anything is going to succeed, we’ve got to listen to Noah this time. Or rather, Bill.
In 2010, Hope House DC received a grant from the Humanities Council of Washington, D.C. to support participation in the National Endowment for the Arts’ Big Read project. Hope House placed about 100 copies of Earnest J. Gaines’ classic A Lesson Before Dying in two prisons that have high concentrations of District of Columbia inmates.
After reading the book, I led inmates through a two-day writing workshops at each facility, as their Humanities Scholar. During this time, participants worked with the study guide materials provided by the National Endowment for the Arts, as well as creating unique writing exercises. You can read more about my experience in Dispatch from Prison: How Strong is Hope?
Using A Lesson Before Dying as a springboard, workshop participants documented their own lessons as essays, which are curated and published on a new web site Lessons From Behind Bars. The writings give powerful voice to the unique legacies that many individuals otherwise silenced by incarceration wish to leave for their children and communities. They have been a catalyst to expand this project to include incarcerated voices from around the country.
This project hopes to help bring home the voices and experiences of residents who have been removed from our neighborhoods and communities, and to keep us mindful of the many ways incarceration affects each and every one of us. For example, James Malone writes:
If I knew that my death was days away, beyond my control, I would pray for a peaceful death, knowing that I have fulfilled my duties on Earth. I would cherish each moment knowing that my existence in this world was not in vain. …
I would change my way of thinking, and apply the wisdom “as a man thinketh in his heat, so is he,” therefore I would understand when no one else would that it’s the mental attitude that determines how we die. I would cherish creative thoughts of courage and calmness. The Bible, in the book of Genesis, says that “God gave man dominion over the whole Earth. I would each day pray and ask for dominion over myself, dominion over my fears, dominion over my mind and over my spirit to face each moment that I have left to live. …
Ched Myers is one of my gospeler mentors. A gospeler is someone who sings the gospel – and Ched and Elaine do that with the way they live their lives. In their recent Bartimaeus Cooperative Ministries‘ newsletter that Ched and Elaine are working with a local faith-based organic farm in the Oxnard Plain in Ventura County, California. It’s called the Abundant Table Farm Project. (I’m posting a couple of the Abundant Table’s inspiring videos below.
“We read the gospel as if we had no money,” laments American Jesuit theologian John Haughey, “and we spend our money as if we know nothing of the Gospel.” Indeed, the topic of economics is exceedingly difficult to talk about in most First World churches, more taboo than politics or even sex. Yet no aspect of our individual and corporate lives is more determinative of our welfare. And few subjects are more frequently addressed in our scriptures.
The standard of economic and social justice is woven into the warp and weft of the Bible. Pull this strand and the whole fabric unravels. At the heart of this witness is the call to Sabbath and Jubilee, a tradition we might summarize in three axioms: The world as created by God is abundant, with enough for everyone— provided that human communities restrain their appetites and live within limits …
Here’s a 2-minute video about the Abundant Table Farm Project:
“We are a young intentional community of five interns (sisterfriends) living and working on a 10-acre family farm on the Oxnard Plain. Though we come from far and near, our internship grew out of the campus ministry founded by the Episcopal Church at California State University Channel Islands. To learn more about our organic farm and Community Supported Agriculture program, please visit www.jointhefarm.com.”
Senior producer Jim Melchiorre at Anglican Stories visited The Abundant Table Farmhouse Project, a young adult internship program of the Episcopal Service Corps. Below is his excellent 10-minute video.
I’m happy to say that my book Who Killed Donte Manning? The Story of an American Neighborhood is finally back from the printer! For those of you who know the Columbia Heights neighborhood of Washington, D.C., I think you’ll enjoy reading about our neighborhood’s history–not to mention Washington, D.C., during the Bush era.
For those who are interested in urban ministry, urban mission, and the Judeo-Christian understanding of cities from the Bible’s Abraham and Sarah to the contemporary era, you’ll definitely find something of interest in Who Killed Donte Manning?
Here’s a snippet from the book’s foreword:
Rose Marie Berger has written a biblical essay on the neighborhood where she lives. I know the neighborhood well, because I live there too. Her provocative discourse is a theological reflection on “place,” which is a long-standing tradition in the Christian faith—a faith that is all about incarnation, the Word becoming flesh in place and time.
The particular “place” where this story begins is in Northwest Washington, D.C., on 13th Street between Euclid and Fairmont, on the sidewalk in front of the notorious Warner Apartments where a third grade boy named Donte Manning was caught in a crossfire of bullets and killed.
In 1993, the new First Lady had come to Washington. Hillary Rodham Clinton had invited a small group of people to her office at the White House to talk about the growing tragedy of youth violence in our cities, a situation of great concern to her. It was the first time I met Hillary Clinton. The meeting had an assortment of civil rights and religious leaders, urban and community activists, and heads of national organizations that cared about children at risk. I was impressed with Clinton’s understanding of the issues, her thoughtfulness and probing questions, and her clear desire to do something that would begin to address the problem.
When the meeting was finished, I came home to my house on 13th Street NW in Columbia Heights … to lots of yellow tape. Of course, I knew what yellow tape meant: Another crime had been committed here and the scene had been cordoned off by police. I learned that during the very hour we were meeting at the White House to discuss the problems of youth homicide, a young kid had been killed across the street from my house—on the sidewalk in front of the Warner Apartments.
I recall wondering at the time how many of the other participants in that meeting came home to yellow tape. It’s not that you know all the answers more easily just because you live there. It’s just that place yields perspective.
It is that biblical insight Rose illustrates in the story Who Killed Donte Manning?, a story that begins with yet another youth homicide on the 2600 block of 13th Street NW in Washington, D.C. Her biblical reflections on her place, and mine, stretch from Genesis to Revelation, and from Washington, D.C., to the coca fields of Colombia in South America. They describe what happens at the center of “empire” and the consequences at empire’s margins, which, in our city and neighborhood, is a journey of only about 2 miles.–Jim Wallis, Foreword, Who Killed Donte Manning? by Rose Marie Berger