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I’m not saying it will be easy

A litany inspired by Mark 8:27-38

We travel today with Jesus as he was leaving Caesarea Philippi, in the far northern region of ancient Israel. Named for the Roman Caesar, located in what is now known as the Golan Heights, a site of contention to this day, Syrian land occupied by Israeli allure. Even after these years together, the disciples still imagine Jesus supplanting the great Caesar, scattering Rome’s legions, restoring the glory of Judea’s lost splendor, fulfilling its remembered boast as the capital of nations.

And now this! What is this gibberish about “the Son of Man must suffer,” rejected, kicked to the curb, tracked and targeted by the drones of imperial purpose and religious conceit.

“No!” screams Peter, mouth in gear before his brain engaged.

“Yes!” retorts Jesus, lashing back in harsh rejoinder.

Peter, the one who—just days before—identified Jesus as Messiah, prompting Jesus’ praise, now stands accused: Satan. Confuser. Might we, too, still stand confused?

“If you choose to walk my Way,” Jesus continued, “lay down your claims—which are but chains—pick up the cross, and follow.”

“Those who would bank their lives and barter their souls for short-term profit will end up with big-time loss.”

“Yet those who relinquish, for my sake’s endeavor, will find bountiful treasure, unbounded delight.”

"I'm not saying it will be easy. I'm saying it will be worth it."

 

©Ken Sehested @ prayerandpolitiks.org

The voice of Wisdom

A litany for worship inspired by Proverbs 8

Listen to the voice of Wisdom, O people of folly. Hear the voice of understanding as She makes Her stand at the city gate and presides in the town square.

“All of you, hear my cry. Your lives are marked by trivial pursuits. Deceitful ways and crooked days are unbecoming, no matter how much gold acquired or jewel-attired.”

Guided by Wisdom’s voice every ruler’s choice leans toward just and worthy decrees.

By Wisdom’s way the earth conveys redemption’s mercy tree.

Before all time did Wisdom rhyme the depths with mountains’ frame.

Before fertile field did yield its store, there Wisdom made her claim.

‘Twas in God’s design did Wisdom shine, resplendent firmament.

‘Twas in God’s delight, by day, by night, by Her the world content.

Sing out, O pilgrim—raise your hymn—to Wisdom’s melody.

Recite Her ways with constant praise, confirm the Jubilee!

 

©Ken Sehested @ prayerandpolitiks.org

God’s glory is on tour

A litany inspired by Psalm 19

God’s glory is on tour in the skies,

Divine handiwork is visible on every corner.

Is this work a struggle?

It is a struggle!

God’s handiwork speaks without words.

Yet its voice echoes throughout the earth.

It is a good struggle?

It is a good struggle!

God’s tutoring is whole and hearty.

It weaves our lives together in beauty.

God’s markers are true and trustworthy.

They keep our feet on right paths.

God’s boundaries mark borders of peril.

They give direction in seasons of confusion.

¿Es una buena lucha? Is this a good struggle?

¡Es una buena lucha! It is a good struggle!

 

©Ken Sehested @ prayerandpolitiks.org

We travel today with Jesus

A litany inspired by Mark 8:27-38

We travel today with Jesus as he was leaving Caesarea Philippi, in the far northern region of ancient Israel. Named for the Roman Caesar, located in what is now known as the Golan Heights, a site of contention to this day, Syrian land occupied by Israeli allure. Even after these years together, the disciples still imagine Jesus supplanting the great Caesar, scattering Rome’s legions, restoring the glory of Judea’s lost splendor, fulfilling its remembered boast as the capital of nations.

And now this! What is this gibberish about “the Son of Man must suffer,” rejected, kicked to the curb, tracked and targeted by the drones of imperial purpose and religious conceit.

“No!” screams Peter, mouth in gear before his brain engaged.

“Yes!” retorts Jesus, lashing back in harsh rejoinder.

Peter, the one who—just days before—identified Jesus as Messiah, prompting Jesus’ praise, now stands accused: Satan. Confuser. Might we, too, still stand confused?

“If you choose to walk my Way,” Jesus continued, “lay down your claims—which are but chains—pick up the cross, and follow.”

“Those who would bank their lives and barter their souls for short-term profit will end up with big-time loss.”

“Yet those who relinquish, for my sake’s endeavor, will find bountiful treasure, unbounded delight.”

©Ken Sehested @ prayerandpolitiks.org

 

News, views, notes, and quotes

26 August 2015  •  No. 35

Special issue on
LABOR DAY
A collection of quotes

 

Creator God, we give thanks this day for work: for work that sustains; for work that fulfills. . . . As part of our thanks we also intercede for those who have no work, who have too much or too little work; who work at jobs that demean or destroy, work which profits the few at the expense of the many. (Continue reading Ken Sehested’s “Labor Day” litany for worship.)

Art by Ade Bethune, ©Ade Bethune Collection, St. Catherine University, St. Paul, Minnesota. This and many other pieces of Bethune's art appeared in The Catholic Worker newsletter.

In Christian mysticism, the Latin phrase Ora et Labora reads in full: "Ora et labora, Deus adest son has" (“Pray and work, God is there,” i.e., God helps without delay.) The pray and work refers to the monastic practice of working and praying, generally associated with its use in the Rule of St. Benedict.

¶ “I dreamed I saw Joe Hill last night, / alive as you and me. / Says I "But Joe, you're ten years dead" / "I never died" said he." —Lyrics to “Joe Hill,” sung by Joan Baez. And here’s Paul Robeson’s rendition of the song.
      
Joe Hill, a Swedish immigrant, was a songwriter, cartoonist and mining labor organizer in the US. He was convicted, on circumstantial evidence, of killing a Salt Lake City grocery store owner and was executed by firing squad in 1915.
       Hill is credited with coining the phrase “pie in the sky,” used in his most famous song, “The Preacher and the Slave,” which was a parody of the hymn “In the Sweet By-and-By.” Here’s a Utah Phillips rendition of “The Preacher and the Slave.”

A vision without a task is but a dream, a task without a vision is drudgery, a vision with a task is the hope of the world. —Church inscription, Sussex, England (1730)

Agitation for the eight hour day began after the Civil War. Congress passed an eight hour law on 25 June 1868, but it was largely ignored. In the 1880s the issue was revived. The eight-hour work day was not effectively established until 1938 with the passage of the “Wage and Hour Law.”

¶ As with so many of our holidays, we have mostly forgotten the severe conflict which provides the historical context [of Labor Day]. In the latter decades of the 19th century industrialization was hitting its stride in the developing world. The technology of commerce was producing massive amounts of profit and a widening gaps between rich and poor. (Continue reading Ken Sehested’s sermon, “Labor in the Shadow of Sabbath,” a sermon for Labor Day.)

¶ “No one has a right to sit down and feel hopeless. There is too much work to do.” —Dorothy Day

¶ “A spirituality of work is based on a heightened sense of sacramentality, of the idea that everything that is, is holy and that our hands consecrate it to the service of God. When we grow radishes in a small container in a city apartment, we participate in creation. When we sweep the street in front of a house in the dirtiest city in the country, we bring new order to the universe. When we repair what has been broken or give away what we have earned that is above and beyond our own sustenance, we stoop down and scoop up the earth and breathe into it new life again, as God did one morning in time only to watch it unfold and unfold and unfold through the ages.” —Joan Chittister, OSB

¶ “In our endless quest to eliminate work, to find effortless fulfillment and the grail of One E-Z Step, we deny the ultimate value of the grind.” —Owen Edwards

¶ “There are buoyant powers of healing at work in the world that do not depend on us, that we need not finance or keep functioning and that are not at our disposal.” —Walter Brueggemann

¶ “If all the cars in the United States were placed end to end, it would probably be Labor Day Weekend.” —Doug Larson

¶ “Don't mistake activity with achievement.” ― John Wooden

 ¶ “Now as I look around, it's mighty plain to see, / This world is such a great and a funny place to be. / Oh, the gamblin' man is rich, an' the workin' man is poor, / And I ain't got no home in this world anymore.” —Woodie Guthrie, “I Ain’t Got No Home In This World Anymore

So that. . . . “Let the thief no longer steal, but rather let him labor, doing honest work with his hands, so that he may be able to give to those in need." —Ephesians 4:28

¶ “I want to be with people who submerge / in the task, who go into the fields to harvest / and work in a row and pass the bags along, / who stand in the line and haul in their places, / who are not parlor generals and field deserters / but move in a common rhythm / when the food must come in or the fire be put out.” —Marge Piercy

¶ “She'd been in labor for nineteen hours; I completely understood why she wanted to pass the buck. ‘You are so beautiful,’ her husband crooned, holding up her shoulders.
       “‘You are so full of shit,’ Lila snarled, but as a contraction settled over her like a net, she bore down and pushed.”  ―Jodi Picoult, “Handle with Care”

Art by Ricardo Levins Morales, ©RLM Art Studio rlmartstudio.com

¶ “The general spread of the light of science has already laid open to every view the palpable truth that the mass of mankind has not been born with saddles on their backs, nor a favored few booted and spurred, ready to ride them legitimately, by the grace of God.” —Thomas Jefferson

¶ “I want to be thoroughly used up when I die, for the harder I work, the more I live. Life is no ‘brief candle’ to me. It is a sort of splendid torch which I have got hold of for a moment, and I want to make it burn as brightly as possible before handing it on to future generations.” —George Bernard Shaw

¶ “The few own the many because they possess the means of livelihood of all. . . . The country is governed for the richest, for the corporations, the bankers, the land speculators, and for the exploiters of labor. “ —Helen Keller

Child coal miners, Hughestown, Pennsylvania, 1911.

¶ “We will have many visions of what a just and equitable democracy will look like, and we will have even more ideas on how to get there. But we must begin to work together, to compromise, and to listen to each other in order to realize our visions. Working together will be the hardest challenge we will face.” —Linda Stout, “Bridging the Class Divide and other Lessons for Grassroots Organizing”

When cutting capstone, carefully / measured, from a larger block with / nothing but hammer and chisel, you / come to know the necessity of blister-raising / toil to achieve envisioned result. (Continue reading Ken Sehested’s poem, “Blistering Hope: A stonemason’s meditation on perseverance.”)

Homemade cartoon following the completion of my first solo job as a stonemason.

¶ “Like craftsmen working on a great cathedral, we have each been given instructions about the particular stone we are to spend our lives carving, without knowing or being able to guess where it will take its place within the grand design.” ­—N.T. Wright

 ¶ “The economics of industrialized countries would collapse if women didn't do the work they do for free: According to economist Marilyn Waring, throughout the West it generates between 25 and 40 percent of the gross national product.” ―Naomi Wolf, The Beauty Myth

¶  “Worrying is less work than doing something to fix the worry. Everybody wants to save the earth; nobody wants to help Mom with the dishes.” —P.J. O'Rourke

¶ “There is a vitality, a life force, an energy, a quickening that is translated through you into action, and because there is only one of you in all of time, this expression is unique. And if you block it, it will never exist through any other medium, and be lost.
       “It is not your business to determine how good it is, nor how valuable, nor how it compares with other expressions. It is your business to keep the channel open.” —Martha Graham, legendary modern dancer and choreographer

¶ “The secret of wealth is that workers are systematically underpaid.” ― Julie Rivkin, Literary Theory: An Anthology

¶ “Go in all simplicity; do not be anxious to win a quiet mind, and it will be all the quieter. Do not examine so closely into the progress of your soul. Do not crave too much to be perfect, but let your spiritual life be formed by your duties, and by the actions which are called forth by circumstances.” —St. Francis de Sales

¶ “A hundred times every day I remind myself that my inner and outer life depend on the labors of other men, living and dead, and that I must exert myself in order to give in the same measure as I have received and am still receiving.” —Albert Einstein

¶  “Their land is filled with silver and gold: / and there is no end to their treasures. / Their land is filled with horses: / And there is no end to their chariots. / Their land is filled with idols, / they bow down to the work of their hands: / to what their own fingers have made. / So people are humbled, / and everyone is brought low.” —Isaiah 2:7-9

¶  In 1968 the US minimum wage was $1.60. If it had kept up with income growth and distribution overall, it would now be $21.16 per hour. —Salvatore Babones, “The Minimum Wage Is Stuck at $7.25; It Should Be $21.16 — or Higher

¶ “We mean to make things over, / We are tired of toil for naught  / With but bare enough to live upon / And ne'er an hour for thought. / We want to feel the sunshine / And we want to smell the flow'rs / We are sure that God has willed it / And we mean to have eight hours; / We're summoning our forces / From the shipyard, shop and mill / Eight hours for work, eight hours for rest / Eight hours for what we will.” —“Eight Hours,” Lyrics by I. G. Blanchard, music by the Reverend Jesse H. Jones, 1878

¶ “We’ll work ‘til Jesus Comes,” Doc Watson.

¶ “Can one be passionate about the just, the / ideal, the sublime, and the holy, and yet commit / to no labor in its cause? I don't think so.” —Mary Oliver

¶ “Can anything be imagined more abhorrent to every sentiment of generosity and justice, than the law which arms the rich with the legal right to fix, by assize, the wages of the poor? If this is not slavery, we have forgotten its definition. Strike the right of associating for the sale of labor from the privileges of a freeman, and you may as well bind him to a master, or ascribe him to the soil.” ―William Cullen Bryant

¶ “The test of sincerity of one’s prayer is the willingness to labor on its behalf.” —St. John Chrysostom

¶ “The intractability of global inequality is more pervasive than rule by the 1% in rich countries. It is sustained by partnerships with the elite of developing nations as well. Last week the World Bank calculated that ten Africans own more wealth than half the continent.” —"Another World Is Possible, Without the 1%," Winnie Byanyima,  executive director, Oxfam International

¶ “Let us consider how to provoke one another to love and good deeds. . . .” —Hebrews 10:24

¶ “To allow oneself to be carried away by a multitude of conflicting concerns, to surrender to too many demands, to commit oneself to too many projects, to want to help every one in everything is to succumb to violence.” —Thomas Merton

¶ “Labor is prior to, and independent of, capital. Capital is only the fruit of labor and could never have existed if labor had not first existed. . . . These capitalists generally act harmoniously and in concert, to fleece the people.” ―Abraham Lincoln

¶ “Stand up boys, let the bosses know / Turn your buckets over, turn your lanterns low / There's fire in our hearts and fire in our soul / but there ain't gonna be no fire in the hole.” —“Fire in the Hole,” Hazel Dickens

¶ “Those who participate in [sabbath] break the anxiety cycle. They are invited to awareness that life does not consist in frantic production and consumption that reduces everyone else to threat and competition.” —Walter Brueggemann, Sabbath as Resistance

New Orleans under water. Photo by Larry Towell.

Special thanks to those who, for ten years now, have worked to rebuild New Orleans after Hurricane Katrina’s devastation. To mark the occasion, listen to Billie Holiday singing Louis Armstrong’s “Do You Know What It Means to Miss New Orleans?” and Satchmo with his “Hot Five” ban playing “West End Blues

Never forget: We often sow for an unseen harvest; provide hospitality for angels unaware; set tables of bounty for unnumbered migrants to the land of Heaven’s delight. —Ken Sehested

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Featured this week on prayer&politiks:

• “Labor Day,” a litany for worship

• “Labor in the Shadow of Sabbath,” a Labor Day sermon

• “Meditations on labor and leisure: Several reflections on sabbath keeping

• “Blistering Hope: A stonemason’s meditation on perseverance

©Ken Sehested @ prayerandpolitiks.org. Language not otherwise indicated above is that of the editor. Don’t let the “copyright” notice keep you from circulating material you find here (and elsewhere in this site). Reprint permission is hereby granted in advance for noncommercial purposes.

Your comments are always welcomed. If you have news, views, notes or quotes to add to the list above, please do. If you like what you read, pass this along to your friends.

 

Meditations on Labor and Leisure

Several reflections on Sabbath keeping

by Ken Sehested

#1: Sabbath House mission

Written as a steering committee member shaping the mission statement
of a new retreat center, with particular reference to serving
the needs of perenially over-extended clergy

Mission statement draft: The mission of the Sabbath House is to explore the contemporary implications of "sabbath-keeping" in the jubilee tradition in Scripture.

Background: The jubilee tradition—stated most explicitly in Leviticus 25 and reaffirmed by Jesus in his inaugural sermon (Luke 4:18-19) as the touchstone of his vocation—is a vision linking rest and renewal: renewal not just in the solitary individual but within the human community, with creation itself, paralleling the renewal of our relations with God. The vision of jubilee moves toward the salvation and liberation of both human and humus, both earth and earthling, and involves the release of prisoners, the cancellation of debt, the restoration of the land. Its work is tikkun olam, the repair of the world.

But this vision, this movement, this labor, indeed this struggle, is rooted in sabbath-keeping, in rest, in worship and adoration. That is to say, in trust that what was begun in creation will be accomplished in recreation; in confidence of that coming day when lion and lamb will lie together, the valleys mountains will be brought low and valleys lifted up, when all shall sit 'neath their fig and vine tree and none shall make them afraid, when every tear will be dried and death shall be no more, when creation itself will be freed from its bondage to decay.

The disciplines of sabbath-keeping involves the constant need to realign our sights on God's purposes in the world, to keep our eyes on the prize.

We believe that all forms of brokenness, violence and dysfunction involve the ever-growing spirals of disharmony in the earth and reflect our disharmony with God. Within the earth, these fractures include the unequal distribution of wealth, the unjust relations between men and women and people of different racial/ethnic backgrounds, as well as the plundering of earth's resources.

We believe that the social vision of the promised year of jubilee, while not to be replicated in its details, still serves as a powerful metaphor and mandate for social, economic, political and ecological transformation.

And yet we also believe that such transformation is rooted not in human will power. We are not engineers of the coming Reign of God, but its parables and witnesses. And it is in developing the habits of sabbath-keeping that we reenter redemptive relationship with God and with all God's creation.

If the purpose of the Sabbath House is simply to provide time and space to allow clergy to recuperate from the wearying effects of congregational leadership, then we will have failed in our mission. Even worse, we will have become complicit in a pattern of institutional pathology: binding up broken spirits and exhausted imaginations in order to send them back into a system ordained for failure (or vocational compromise). The exorbitant demands placed on congregational leaders (clergy and laity alike)—much like the pressures exerted on “nuclear families” in modern Western culture—are relentlessly out of balance. The mission of the Sabbath House must be more than allowing clergy an escape to catch up on sleep and on reading. A vision of sabbath-keeping must be articulated as a critique of accepted patterns of congregational life.

§  §  §

#2: Sabbath practice sanctifies and celebrates a certain kind of labor
Commentary for a clergy peer group retreat

From time to time I find myself in an impertinent, impious mood. And the following meditation surfaced during one recent episode.

It’s not clear to me that God gives a rip if I get enough rest, take a day off each week, find enough “down” time, meditate/pray/lectio on a regular basis, or get all the love I deserve.

I suspect that personalizing God in this way borders on heresy and plays into the hands of our shopping-network culture, turning “spirituality” into yet one more consumptive option. Bored with creation, we attempt to leech directly onto the Divine.

Surely sabbath practice will address the too-hurried habits of life characteristic of a market-driven society. But focusing on sabbath as leisure overshadows the social contract which gives it meaning, namely, the “jubilee” injunctions given the newly-freed Hebrew slaves, whose practices (release from debt, overthrow of “private” property rights, manumission of slaves, rest for the land itself) were the confirming marks of true piety. Sabbath practice sanctifies and celebrates a certain kind of labor.

Jesus himself, who personalized God most radically as “Abba,” culminated his personal mission statement by proclaiming “the year of the Lord’s favor” (Luke 4:20)—a direct reference to the year of jubilee (see esp. Deuteronomy 15), the projected 50-year cycle of economic restructuring for ancient Israel and, for Jesus, an eschatological metaphor for the coming Empire of God.

Disappointed as I am to admit it, it’s not about me. Reluctant as I am to say it, Israel’s Yahweh and Jesus’ Abba seems obsessed not with the state of my solitary soul but with the redemptive completion of creation, a process which inevitably includes bruising, even bloody confrontation with enduring impulses to domination, revenge and violence.

I can participate in this struggle, this “war of the lamb,” or not. Either way, the bounty to be won is not available for hoarding; and my participation confers no privilege.

Bummer.

§  §  §

#3: Sabbath as labor rooted in trust rather than lust

Yes, our calling entails work—hard work—stretching forward for our high calling in Christ Jesus. But this isn’t a contest to see who can get the most merit badges before time is called. And you don’t get time-and-a-half for extra labor.

Yes, this vocation is tiring, sometimes tedious, costly and occasionally dangerous. But selling all, picking up the cross, “hating” your mother and father, is powered by delight rather than demand, is being pulled forward, is being seduced not by lust but my trust. God is not the Terminator. The Spirit does not push and shove.

Come the end of any given day, you may be frazzled; or endure fretful sleep; or tolerate tendonitis of the heart from having it wretched in too many directions. But the sum total is more like “God, that was great!” than it’s like “I don’t know how much more I can take.”

Practicing sabbath is more like contentment than time off. Contemplative life is contented life. The worst fate is to wake up and discover that God wasn’t keeping score. Only you were doing that.

It’s true—contentment has many imitators: recognition, ovation, approval rating. But do you really want a building or boulevard or baby named for your sake? Or a bibliography devoted to your stamina?

Tragedy is awakening to the fact that you stayed away from the party because you thought your raise was at stake—only to learn that bonuses were passed out around the banquet table. And you stayed away to get your stellar sales report finished.

Tragedy is when you wake up and say, in that immortal line from a Deanna Carter song, “Did I Shave My Legs For This!?”

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Labor in the Shadow of Sabbath

A Labor Day sermon

Text: Ephesians 4:25-32

by Ken Sehested

         This weekend we mark another Labor Day holiday, both here and in Canada (excepting Quebec). At least 80 other countries celebrate the first of May as a workers’ holiday. Jamaica has the most interesting Labor Day tradition. For most of its colonial history the country observed “Empire Day” on 24 May in honor of British Queen Victoria’s birthday and her emancipation of slaves in 1938. But in 1961 Empire Day was supplanted by "Labour Day" on 23 May, to commemorate the 1938 labor rebellion which led to independence. And the day’s focus is not on picnics, retail sales and car racing but on community service projects.

         As with so many of our holidays, we have mostly forgotten the severe conflict which provides the historical context. In the latter decades of the 19th century industrialization was hitting its stride in the developing world. The technology of commerce was producing massive amounts of profit and a widening gaps between rich and poor. When recounting the history of the holiday, many Labor Day histories point to a massive march by sweatshop workers in New York City in 1882, demanding a shortening of the 12-14 hour workday. The workers’ chant was "Eight hours for work, eight hours for rest. Eight hours for what we will."

         U.S. President Grover Cleveland and the U.S. Congress were so concerned about the rising tide of discontent by working people that within days of the march a law recognizing Labor Day was approved.

         The demand for an 8-hour workday was considered radical and outrageously unreasonable by politicians and industrial leaders alike. Most of us generally think of full-time employment as a 40-hour week. It’s wasn’t that way until very recently.

         Some of you know about the Haymarket Square riot in Chicago in 1886, which prompted similar strikes around the world, and the Pullman strike in 1894. A lot of strikers were killed, and the U.S. Army was deployed, in these and other incidents. It took a while, but in 1992 the city of Chicago erected a memorial to the “Haymarket Martyrs.”

         Several of the websites I researched don’t mention any of these conflicts. And again our memories are scrubbed of those who refused to be silent in the face of oppression. Both Hebrew and Christian Scripture repeatedly testify that the worst thing that can happen to us is that our memories are scrubbed of the bloodied timbers that mark the way to where we are. In the words of that famous hymn by James Weldon Johnson:

         God of our weary years, God of our silent tears,
         Thou who has brought us thus far on the way;
         Thou who has by Thy might
         Led us into the light,
         Keep us forever in the path, we pray.
         Lest our feet stray from the places, our God, where we met Thee,
         Lest, our hearts drunk with the wine of the world, we forget Thee.

         Forgetting God always occurs when we forget the struggles of the past. For ours is a God that speaks and acts when slaves cry out.

         Unfortunately, the church doesn’t officially mark Labor Day in its calendar of special observances. I had to ignore the recommended lectionary texts for this Sunday in order to speak about Labor Day. Which I think is unfortunate. If someone put me in charge, I’d add one season to the liturgical calendar. Starting with Labor Day in early September and ending with Thanksgiving. Maybe call it Laborfest. The theme: the repentant movement from mammon to manna, the former identified by Jesus as the competitor to devotion to God (“you cannot serve God and mammon,” Matthew 6:24), the latter recalling the sustenance provided the Hebrew slaves during their wilderness journey (freely given to all, regardless of merit, and specifically designed to prevent hoarding).

         [The obvious downside to this idea: Given the country-specific calendar distinctives of these holidays, this would only work in the US.]

         Why would I go messing with liturgical history? For the simple reason that no issue receives more attention in the Bible than economic justice. More than 2,000 specific texts, 1 out of ten in the synoptic Gospels. For comparison, the Bible has 6 texts that mention same-sex relations, and most if not all of those are about rape or child abuse.

         In one short sentence (Matthew 6:24), Jesus said the opposite of serving God is not serving the Devil. The opposite of serving God is serving mammon, a common Aramaic word for the power and influence that comes with wealth.

         It’s unfortunate that the one activity which marks the better part of every day of our lives—our work (and that includes the study done by students)—has been segregated off from that which is considered holy. Even the word “holyday,” which is when most folk get to abandon their employment, literally means “holy day,” sacred. At least by implication, all others days, when we work, are judged to be profane.

         But this is not how our creation story was framed. In Genesis God is busy as a bee, creating dry land, and sun and moon and stars, and birds of the air and four-legged creatures of the ground, and plants of every kind, and then human beings. It must have been an exhausting six days. And, as we are prone to tell it now, God had to take a nap, a day off, a leisure vacation, a leave of absence. Time to forget about the office, turn off the cell phone, ignore your e-mail.

         God, like Stella, had to get her groove back.

         Several years ago I served on the board of a new retreat center that was forming, particularly to serve the needs of clergy. One of the first tasks, of course, is to come up with a mission statement. Following the first days of our conversation, I wrote some reflections to share with others on the board, and this is part of what I wrote:

         “If the purpose of the Sabbath House is simply to provide time and space to allow clergy to recuperate from the wearying effects of congregational leadership, then we will have failed in our mission. Even worse, we will have become complicit in a pattern of institutional pathology: binding up broken spirits and exhausted imaginations in order to send them back into a system ordained for failure (or vocational compromise). The exorbitant demands placed on congregational leaders (clergy and laity alike)—much like the pressures exerted on “nuclear families” in modern Western culture—are relentlessly out of balance. The mission of the Sabbath House must be more than allowing clergy an escape to catch up on sleep and on reading. A vision of sabbath-keeping must be articulated as a critique of accepted patterns of congregational life.”

         The biblical story is different from how it’s usually told. Sabbath is not kept in isolation from labor. God didn’t need to take a cruise to recover from exhaustion. Rather, the Sabbath was the point of orientation for all labor. When it is good, and fruitful, and satisfying, labor is always done in the shadow of Sabbath.

         I like the way activist Emma Goldman says it: “If I can’t dance, I don’t want to be part of your revolution.”

         I also love the James Openheim poem and subsequent song “Bread and Roses,” which emanated out of a 1912 women’s strike by textile workers in Massachusetts:

         As we go marching, marching, we bring the greater days,
         The rising of the women means the rising of the race.
         No more the drudge and idler, ten that toil where one reposes,
         But a sharing of life's glories: Bread and roses, bread and roses.
         Our lives shall not be sweated from birth until life closes;
         Hearts starve as well as bodies; bread and roses, bread and roses.

         God didn’t need a day at the beach to forget about creation’s labor. God brought creation to the beach and said, “This is magnificent!”

         Today’s text from the Apostle’s epistle to the church at Ephesus is basically a series of proverbs offered to assist the congregation in transforming the conflict that is bound to arise anytime humans attempt to live together. Be truthful and shun lies, he said. “Be angry, but sin not”—that’s one of my favorites, because so often in the church just being angry by itself is considered a form of weakness, when in fact the capacity for anger at the state of the world is the one way we know we’re still paying attention. Put away wrath and wrangling “with malice”—wrath and wrangling are a normal part of life together, but it must be done without malice. Forgive, Paul writes, because you have been forgiven—reminding us that our capacity to forgive others is dependent on our willingness to be forgiven by God.

         But my favorite of all these proverbs is v. 28: “Thieves must give up stealing; rather let them labor and work honestly with their own hands.” If you only read the first half of that verse, you’d think it comes from the Department of Justice, or the Better Business Bureau. But the text continues: honest work is done not in order to escape prosecution; not because it’s good citizenship; honest work is done “so as to have something to share with the needy.” Notice again the connection between honoring God and repairing the economy.

         So, what are we to do with all this? Some things like we’ve already done: You may not know that our congregation was the first organization of any kind in Asheville that was formally certified as a “Living Wage” provider. (There are now 150 of them, most of them businesses, organized by the Just Economics organization, in which a number of our members are involved and to which we’ve provided mission grants.)

         We do things like supporting immigrants—our members played a key role in the “Feast of the Holy Innocents” observance last year that highlights the plight of undocumented workers.

         There are also things that all of us can do in our everyday lives. A couple years ago I circulated a list of ideas called ‘Kid-friendly way to celebrate Labor Day.”

         A simple way to connect with hourly-wage earners who grace our lives (often in unacknowledged ways) is a simple act of thank-you. So consider having your kids (adults can do this, too!) do one of the following in the coming week:

         On the night you put out your trashcan, use a poster board to write “Thanks for your work! Happy Labor Day” in large letters. Tape it to your garbage can (so the sanitation truck driver can see it), or attach it to a wooden stake, putting it next to your garbage can.

         Write a similar note to your mail carrier and tape it to your mailbox. Do a homemade card and offer it to a grocery store clerk where you shop; or to a teacher; or drop it off at your local library or police or fire station.

         Be creative. You may have other ideas to say thank-you to the countless number of people we often take for granted.

         In a very few minutes time I bet you could come up with dozens of other ways to say thank-you all year round.

         Let me leave you with my most-favorite poem, which speaks of the intimate connection of the bounty of labor and the blessing of sabbath. This is how we learn to labor in the shadow of sabbath:

         Whatever is foreseen in joy
         Must be lived out from day to day.
         Vision held open in the dark
         By our ten thousand days of work.
         Harvest will fill the barn; for that
         The hand must ache,
         The face must sweat.

         And yet no leaf or grain is filled
         By work of ours; the field is tilled
         And left to grace.
         That we may reap,
         Great work is done
         While we’re asleep.

         When we work well,
         A Sabbath mood
         Rests on our day and finds it good.

         Wendell Berry, from Sabbaths, North Point Press, 1987

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Circle of Mercy
5 September 2010

©Ken Sehested @ prayerandpolitiks.org

The Summer of Betrayal

A roundup of things best forgotten

by Abigail Hastings

Maybe it’s the extra week we were gifted with this summer—what with Memorial Day falling on the first possible Monday and Labor Day on the latest possible one, giving us 15 weeks of “cultural summer” instead of 14 (also noting that extra “leap second” we got to the world clock in June). Or maybe there was something in the contaminated water or fire-scorched air. The summer of 2015 is one for the history books, especially if you’re a fan of upside down world.

I’m talking about things not being as they seem and how that leaves us feeling a bit unmoored, sending us to reevaluate what we thought was solid and trustworthy. Of course I’m not talking about politicians—they long ago took us on circuitous paths of duplicity (setting the scene for the “anti-politician” candidates of this summer’s dog days). Few should be very surprised at embezzling FIFA officials, stock market vagaries, or that prisoners can escape maximum security prisons once in a blue moon (another rare event we had this summer). We can’t even feel very betrayed by the tumultuous weather—firestorms, floods, mudslides. That’s what Mother Nature does and if anything, she should feel betrayed by us in what shaped up to be the warmest year-to-date (well, just in the past 4,000 years, to be fair).

We lost two newsmen this summer—(officially) in June of NBC’s Brian Williams and then in August, of Jon Stewart, named “the most trusted newsman” according to one poll. Williams, who garnered a dozen Emmys and a Peabody award while anchoring the most-watched evening news program, was described by Walter Cronkite as a "‘fastidious newsman’ who brought credit to the television news reporting profession.” I mean, if you can’t trust Uncle Walter’s opinion, who can you trust?

And there’s the rub… who can you trust? It’s a gut buster and here’s why: it’s primal. Someone comes into your ancient fire circle and you’ve got to size them up pretty fast. Friend or foe? Your life may depend upon it. In the beginning, you’ve only got to go on what they say… and then hold tight for what they do.

That’s what became so confusing about Bill Cosby—not only an upright citizen with a doctorate in and passion for education, but the guy who made us laugh and gave us a critically historic sitcom. When he called young African Americans “knuckleheads” for the way they talked and slung their pants, no one would have suspected that his moral compass had been off-course for decades.

That may be in part because we suffer from “normal guy” profiling, fodder of TV reporters with a “perp’s” neighbor in what is the all-too familiar “in-cue” (first four words of the on-air interview): “He seemed so normal…” 

We make assumptions about people who seem to be leading “normal” lives, or even stellar lives. Or someone who seems so benign—like Jared Fogle, the smiling, slenderized Subway sandwich pitchman who is headed for prison for statutory rape and harboring child pornography.

Far from normal, unless you count birthing your own township as normal, the eldest boy in what seemed to be the squeakiest clean family compound on the block—Josh Duggar of 19 Kids and Counting—admitted to inappropriate sexual tendencies that led to molestation of his sisters, addiction to pornography, and accounts on the now-famously-hacked infidelity website, Ashley Madison. (There’s something well-scripted about Ashley Madison’s betrayers getting betrayed—kind of a heaping dose of double cross karma for them and that shadowy company.) 

Fundamentalism didn’t save the Duggar boy—although finding Jesus has been credited with saving the 4 times married, “who’s-marriageable” expert, Kim Davis, country clerk in Kentucky who knows every Adam needs an Eve, created alongside her or fashioned from his rib, depending on which part of the Genesis you want to be literally true.

Speaking of the Bible, you’d be hard pressed to find many stories in there that don’t involve betrayal of some sort—but it seems that David went out of his way to keep it regularly in the storyline. The House of David (prominently featured in Judeo-Christian lineage) was also pretty much a House of Cards. Did people feel betrayed when their wunderkind succumbed to sexual desire that resulted in adultery and murder? Did people say, “geez, he was such a good smiter. I thought he was such a good guy.” Did they notice how David arranged for Bathsheba’s husband to be killed simply by having Uriah’s men betray him by retreating in battle, leaving him high and dry (and dead)?

Sex trips a lot of people up—actually most people if statistics on infidelity are accurate. We’re coming up on the 50th anniversary of Doctor Zhivago, the movie that set aside a good portion of the Russian revolution to focus on the (Egyptian-Lebanese playing a Russian) actor Omar Sharif’s two loves in the film, one his wife, one not so much. Love triumphs in various ways amid the frozen beeswax ice castles of the film—yes, beeswax. They had to shoot the movie in Spain where snow is scarce, so bee’s labor to the rescue.  But we expect a certain amount of illusion in movies—what we don’t expect is for movies themselves to be a dangerous place.

Maybe we thought there might be something related to people being murdered at a midnight showing of The Dark Knight Rises, linking a violent act to this fairly violent take on the Batman story. But for two people to be shot and killed during the screening of Trainwreck­—a comedy for chrissake—it seeped into boundaries we thought we had negotiated in a civil society. Not a comparison by a long shot, but for some reason, I thought if my purse was going to be stolen in a record store, as it was many years ago, it would be in the Rock and Roll section, not the Classical. But that’s how we devise our boundaries—this route should be ok, that one isn’t. This side of town is, never go to the other one.

Our minds click with that referent, often implying racial divides, literal and societal, and the deep woundedness that continues to characterize us. And here’s where two betrayals converged in the most horrific way this summer: in prayer, in church, in accepting the other, only to be betrayed by the other. No place is safe, no people are safe when hate is incarnate and weapons within easy reach. But it was just one more tragic addition to what is becoming our reckoning on racial bias. With the outward signs of bigotry eroding over the past 50 years, we are left to come to terms with the covert ones. Like the tide going out to sea, we’re confronted with all that has been underneath there all along—police betrayals (how many black lives were lost unjustly in pre-camera days?); incarceration of people who were framed, or evidence tampered with; or the stark reminder with the 10th anniversary of Hurricane Katrina that black lives and the poor didn’t matter any more in that epic disaster than they do any other day.

We are wading into deeper waters here than we have before. Note our confusion about how to even talk about race—the summer started with the buzz about Rachel Dolezal electing to be black, as if that were as easy as changing one’s hair color (yeah, she did that too). It makes you think of this exchange from the groundbreaking 1960s sitcom, “Julia,” in which Diahann Carroll applies to be a nurse with Lloyd Nolan over the phone:

Julia Baker: Did they tell you I'm colored?
Dr. Chegley: What color are you?
Julia Baker: Wh-hy, I'm Negro.
Dr. Chegley: Have you always been a Negro, or are you just trying to be fashionable?

If there are blurred lines anywhere, it’s a lot more on race than in other places—but we’re not really ready to talk about that. A lot of people would be surprised to know whose blood is really flowing in their veins and in their past. But that suggests an honest conversation about how we got to the divisions we’ve inherited—on whose backs, and on whose sexual betrayals (particularly abhorrent given the Bible-thumping pietism of those serial slave master rapists).

When I had my son, my young niece asked my sister what color he was. “You mean his hair?” She pointed to her arm and said, “no, I mean, what color?” What an interesting world that would be, where skin color was just another thing to note, like eye or hair color. But of course we’re talking so much more than surface things, even if Martin Luther King did urge us toward character and not skin tone. With race in America today, we’re into the complexities of culture, tradition, social status and finally, some kind of accounting for what happened and what could happen to turn round right (or at least, righter). And some in the African American community, understandably, do not care about conversations. Why do they have to instruct us on how to be simply humane and fair? (Has something to do with ears to hear, eyes to see, with our white brethren — but maybe we could just start with prison reform and level the playing field a bit while dreaming up the next thing to rectify.)

As unthinkable as the Emanuel AME Church shooting was, I can’t help but think that it opens a kairotic moment that we dare not miss. I didn’t know what the tipping point would be for the Confederate flag’s demise (at least in government usage)—I assumed a few more white folks would have to go to Judgment Day before there was hope of getting these insults out of view. And speaking of insults, how cruel of the flag defenders to betray the intent of the flag’s designer, who was quite clear about what he hoped it would be remembered for: “As a national emblem, it is significant of our higher cause, the cause of a superior race, and a higher civilization contending against ignorance, infidelity, and barbarism.” (William T. Thompson, May 4, 1863). Ok, sure, call it about heritage if you want to—just be clear about what heritage that is.

I didn’t really intend to overwhelm you with summer betrayals—I haven’t even mentioned the dangers of falling balconies or stadium plunges, other places you thought were safe. Or someone you thought of as a guy’s guy, Olympian athlete and all, who’s now sporting Versace couture dresses and pearls. Or Atticus Finch support groups. Or the fact that gun violence might show up not just in the news but on the news as it’s being reported, live, right there along with your breakfast cereal.

A long time ago (at the beginning of this post), I wrote “a roundup of things best forgotten.” Let me be clear: I’m referring to something very specific here. We should never forget the lives lost or (crucially) the way they were lost. And we should keep a little questioning voice inside us when we buy an image whole cloth, forgetting that people are always more complex than we think they are. But we are called upon to be resilient, even upon betrayal. What could be more poignant than the shortest of questions, et tu? or as Malcolm X put it, “To me, the thing that is worse than death is betrayal. You see, I could conceive death, but I could not conceive betrayal.” 

We can’t conceive of things not being, to some extent, what we think they are. I’m still a little flummoxed that bacteria grows on bars of soap (and not the good kind of bacteria). I mean, c’mon, on soap?

It’s paralyzing not to trust that this elevator will go where it’s supposed to, that this person will deal honestly with my money, that my friend has got my back instead of planning the best place for the knife. So what I’m suggesting is that while we forge resilience about the inevitable betrayals ahead of us, try to forget that sinking feeling when you first heard the lies, misrepresentations, or tragedies of 2015. Don’t stay in that ground-quake of your being, that sense that you don’t know what’s real. Resist the notion that that’s all the world is—a series of awakenings to harsh truths. Notice instead that for every disappointment or cataclysm, there was an opening for a reaction that surprises. The forgiveness of the Charleston church families, the Germans holding signs saying “Welcome” in Arabic to war-torn refugees. Live in that place even while we swap stories of betrayals that we didn’t see coming, yet will survive together.

Take a page from the Talmud: “Do not be daunted by the enormity of the world's grief. Do justly, now. Love mercy, now. Walk humbly now. You are not obligated to complete the work, but neither are you free to abandon it.”

The Summer of 2015 may have asked us to abandon many things we thought we knew—but that is little more than a summer awakening, for there is much work to do, and if you like a little prayer with your politics, you will be well suited for it.

©Abigail Hastings @ prayerandpolitiks.org

News, views, notes, and quotes

20 August 2015  •  No. 34

Early New Year’s resolution? One year from now, August 2016, marks the centennial of the National Park Service. If you haven’t already (or even if you have), begin planning to spend some time in one of the parks. One resource to get started is the PBS series, “The National Parks: America’s Best Idea,”  by producer Ken Burns. Go here for more views of spectacular national park photos. (Photo above: Storm in Arches National Park in Utah, Anthony Quintano/Flickr)

Coincidentally, attention to national park history offers the chance to be aware of moral ambiguity in human affairs. Former US President Theodore Roosevelt was arguably our greatest environmental president, not to mention his courageous resistance to corporate wealth’s influence in public affairs. But he was, arguably, our most imperial and racialized president when it came to our nation’s role in global affairs. (Re. the latter, see “The Imperial Cruise: A secret history of empire and war” by James Bradley.) Awareness of this ambiguity is essential for any attempting to mount a morally-high horse.

Invocation.  Listen to Wendell Berry read his short poem, “The Peace of Wild Things.”

Call to worship. Wish we could occasionally start church like this or this. When I read the 2 Samuel 6:14 account of David “dancing before the Lord,” clogging comes to mind.
        Clog dancing (aka “buck” or “flat foot” dancing) is native to my part of the world here in the southern Appalachian mountains, growing from the cultural interactions of Scots-Irish, African Americans (the banjo is an African instrument) and Native Americans. Near to where I live, the Mars Hill College Bailey Mountain Clogs have been national clog champions a couple dozen times. In its origins the dancing was not choreographed or uniformed—individuals or groups improvised a wide array of steps and styles.

Audaciously hopeful news you likely won’t hear about. The Republic of the Marshall Islands, a nation of 70,000 citizens in the north Pacific (about half-way between Hawaii and Australia), has filed a lawsuit with the International Court of Justice in the Hague and US federal court against nuclear weapon holding countries demanding they comply with the Nuclear Non-Proliferation Treaty’s requirement of nuclear disarmament. From 1946-1958, the US exploded 67 nuclear weapons in the region. In 1956, the United States Atomic Energy Commission regarded the Marshall Islands as "by far the most contaminated place in the world.”

Overlooked in the political dust storm kicked up by the nuclear arms deal with Iran is the larger context of the Nuclear Non-Proliferation Treaty of 1970, signed by the US and 190 other nations. The treaty’s preamble calls for “the cessation of the manufacture of nuclear weapons, the liquidation of all their existing stockpiles, and the elimination from national arsenals of nuclear weapons and the means of their delivery . . .”

The Obama administration's 2016 budget calls for a $348 billion investment over the next 10 years to initiate a rebuilding of the entire US nuclear arsenal. The National Defense Panel, appointed by Congress, found that the price tag over 30 years could be as much as a $1 trillion.

¶ “Here’s a wild thought. What if [the terms of the Nuclear Non-Proliferation Treaty’s Article VI] were recited aloud every Sunday in churches and other public spaces across the nation, the way congregants at my parents’ church recited the Apostle’s Creed when I was a boy? Each word, slowly uttered, welled up from the soul. The words were sacred. Isn’t a world free of nuclear weapons—and beyond that, free of war itself—worth believing in?” —Robert C. Koehler, “A Wedge for Nuclear Disarmament”

Call to confession. “Force is as pitiless to the man who possesses it, or thinks he does, as it is to its victims; the second it crushes, the first it intoxicates.” —Simone Weil

Japanese artist Isao Hashimoto created this mesmerizing visual timeline (14+ minute video), showing each of the 2,053 nuclear explosions which have taken place between 1945 and 1998. Beautiful and chilling at the same time.

Hymn of praise. “I give thanks to the waves upholding me, hail the great winds urging me on, / Greet the infinite sea before me, sing the sky my sailor’s song. / I was born upon the fathoms; never harbor or port have I known. / The wide universe is the ocean I travel, and the earth is my blue boat home. —Peter Meyer, “Blue Boat Home,” sung to the tune Hyfrydol

More hopeful news. “For one day last week, 78% of Germany's power was generated by renewables like solar and wind. The country is spending €200 billion [US$223 billion] to move away from fossil fuels permanently. . . . Economists predict the renewable industry will create upwards of 80,000 jobs. . . . In 2011, Germany made headlines when the small agricultural village of Wildpoldsried in the state of Bavaria produced 321% more energy than it needed." —Araz Hachadourian, Yes Magazine

Related news, closer to home. “With the amount of wind-generated power in the US reaching record highs and its cost dropping to new lows, two Department of Energy reports released Monday suggest that the renewable energy revolution might be upon us. According to the “2014 Wind Technologies Market Report,” wind saw the most growth of any power source in the U.S. last year with total installed wind power capacity reaching a total of 65.9 gigawatts in 2014—enough capacity to power over 17.5 million homes.” —Lauren McCauley, “With Wind Prices at a Record Low, Is the Clean Energy Revolution Upon Us?

Muslim leaders and scholars from 20 countries made a joint declaration Aug. 18 at a conference in Istanbul, calling on Muslims and all nations worldwide to address climate change. “Our species, though selected to be a caretaker or steward (khalifah) on the earth, has been the cause of such corruption and devastation on it,” the statement says. —SojoNet

Words of assurance. “You have drunk a bitter wine with none to be your comfort. / You who once were left behind will be welcome at love’s table. / You have come by way of sorrow; you have made the long way home; / But the love that waits for you, you will someday come to know.” —Julie Miller, “By Way of Sorrow,”  sung by the Wailin’ Jennys

An aftereffect of the 17 July massacre at Emanuel AME Church in Charleston, South Carolina, was recovery of a forgotten history: use of the Confederate battle flag in Southern culture was in fact a political response to the modern civil rights movement. Here in North Carolina residents are just now learning that construction of the majority of Confederate monuments in the state—82 out of 98—occurred after 1898, decades after the Civil War when white supremacy campaigns seized power by force and took the vote from black North Carolinians. For stories of a different sort, read Timothy Tyson’s “Commemorating North Carolina’s Anti-Confederate heritage, too.”

Claims that the South is the source of racial (among other) ills is “crude regional stereotypes [that] ignore the deep roots such social ills have in our shared national history and culture.” —Thomas J. Sugrue, “It’s Not Dixie’s Fault

Oscar-nominated filmmaker Matthew Cooke has produced “Race Baiting 101”  (11 minute video). Essential viewing, summarizing several hundred years of history and presented in a visually engaging way.

¶ “Almost everything [since Barack Obama’s election] has made it clear that in America, the patterns that began in the 17th century are still all-too-much with us, and will be with us, until we figure out what it means . . . [as] Martin King [was] constantly saying to us, ‘America, you must be born again!’" —Vincent Harding, “We Are Creating a New River,” interviewed by Lucas Johnson

Preach it. “A nation that will keep people in slavery for 244 years will "thingify" them—make them things. Therefore they will exploit them, and poor people generally, economically. And a nation that will exploit economically will have foreign investments and everything else, and will have to use its military to protect them. All of these problems are tied together.  What I am saying today is that we must go from this convention and say, 'America, you must be born again!'” —Dr. Martin Luther King, Jr.

Centennial of the lynching of Leo Frank . . . and the struggle over the meaning of freedom. In August 1913 the body of 14-year-old laborer Mary Phagan was found in the basement of the National Pencil Company in Atlanta. The company’s Jewish-American superintendent, Leo Frank, was eventually convicted of the crime and sentenced to death by hanging. Two years later a last-minute commutation of the sentence to life imprisonment sent Frank to a prison farm. On the night of 16 August 1915 a group of men from Marietta, Georgia (Phagan’s hometown), abducted Frank and drove him to Marietta for a public lynching. (Continue reading Ken Sehested’s “Centennial of the lynching of Leo Frank.” )

In case you missed it: Richard Blanco, son of Cuban immigrants to the US, was asked to write and deliver a poem on the occasion of the US Embassy’s reopening in Havana, Cuba, Friday 14 2015. Listen to his performance of “We All Belong to the Sea Between Us.”

A CBS News poll the week after Obama’s 17 December 2014 announcement about reestablishing relations with Cuba revealed that 77% of US citizens that the ban on travel to Cuba should be lifted. That result was confirmed days later by a Washington Post-ABC News poll showing 74% support, including 64% of Republicans.

Photo at right by Stan Dotson, of a bridge over the Rio San Juan which empties into the Bay of Matanzas on Cuba’s north shore almost due south of Key West, Florida.

Example of how headline writers subtly shape information. Compare these two coverage headlines of the 14 August ceremony officially opening the US embassy in Havana, Cuba: CNN: “US Flag Raised Above Embassy in Cuba.” MSNBC: “US Flag Flies Over Cuba.”

Lectionary for Sunday next: What is pure religion? (Hint: see James 1:27.)

Just for fun. Hot Scots drum line. Five guys, in kilts, entertaining antics and stunning rhythm (3+minutes).

Call to the table. “God is the tallest woman on earth with curly red hair all the way down to her toes, and she has really yummy, yummy hands." —Kenzie B., age 4

¶ “I think the United States has the potential of being a true superpower on earth. . . . But the measure of it is if we are a champion of peace. And a champion of human rights. And a champion of democracy and freedom. And a champion of environmental quality. And a champion of being generous to people in need. Those are the marks, in my opinion, of a superpower for which we should be striving.” —former US President Jimmy Carter, interview in The Atlantic magazine, 13 July 2015

Altar call. “Life’s journey is not to arrive at the grave safely in a well-preserved body but rather to skid in sideways, totally worn out, shouting “Holy sh*t . . . what a ride!” —Hunter S. Thompson

Closing hymn.Genuine Negro Jig,” Carolina Chocolate Drops.

Art by Ricardo Levins Morales, ©RLM Art Studio

Benediction. “The hardest spiritual work in the world is to love the neighbor as the self—to encounter another human being not as someone you can use, change, fix, help, save, enroll, convince or control, but simply as someone who can spring you from the prison of yourself, if you will allow it.” —Barbara Brown Taylor, An Altar in the World

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Featured this week on prayer&politiks:

• “Centennial of the lynching of Leo Frank . . . and the struggle over the meaning of freedom

• “Give wisdom to legislators,” a litany for worship inspired by Psalm 72

• “By the Word of Truth,” a litany for worship inspired by James 1:17-27

©Ken Sehested @ prayerandpolitiks.org. Language not otherwise indicated above is that of the editor. Don’t let the “copyright” notice keep you from circulating material you find here (and elsewhere in this site). Reprint permission is hereby granted in advance for noncommercial purposes.

Your comments are always welcomed. If you have news, views, notes or quotes to add to the list above, please do. If you like what you read, pass this along to your friends.

Centennial of the lynching of Leo Frank

. . . and the struggle over the meaning of freedom

by Ken Sehested

            In August 1913 the body of 14-year-old laborer Mary Phagan was found in the basement of the National Pencil Company in Atlanta. The company’s Jewish-American superintendent, Leo Frank, was eventually convicted of the crime and sentenced to death by hanging. Two years later a last-minute commutation of the sentence to life imprisonment sent Frank to a prison farm. On the night of 16 August 1915 a group of men from Marietta, Georgia (Phagan’s hometown) abducted Frank and drove him to Marietta for a public lynching. Though identities of the lynch mob were well-known—including a former governor, a mayor, and several current and former sheriffs—none were charged. Half of the state’s Jewish population fled following the lynching.

            Three things endure.

            First, the memory of this trauma has been long forgotten, except within the Jewish community.

            Second, the fuel of rage triggering this violence included the exploitation of industrialism’s slave-wagery—this was the economic engine that overwhelmed and eventually displaced the South’s industrial-agrarian slave system. The human rights promise of the Civil War’s slavery abolition morphed into another form of bondage.

            Third, the formerly populist Georgia politician and newspaper editor Thomas Watson, who previously supported African American voter rights and opposed the death penalty, was by now a white supremacist. Two weeks after Frank’s lynching, Watson wrote that "the voice of the people is the voice of God."

            Five other things also endure.

            First, prosperity creates social amnesia. Prosperity has demanded a white washing of our history. It is no accident that we are, as a nation, unfamiliar not just with Leo Frank’s lynching but also with the lynching of thousands of African Americans and others judged unworthy of breath.

            Second, part of the white washing of our history falsely elevates the influence of the abolitionist movement’s bright vision of human rights for all. (Which in no way diminishes the debt we still owe to its courageous profile. As with the modern civil rights movement, its supporters were few until the gains were later consolidated and baptized as social consensus.) While slavery was certainly the cause of the Civil War, that bloody conflict was not primarily between competing visions of human rights. Rather it was about competing requirements of industrial manufacturing’s slave-wage system over against the needs of industrial agrarianism’s slave-labor system.

            Third, in the prophetic words of Bryan Stevenson, slavery didn’t die. It merely evolved, into the current pattern of mass incarceration, especially of African Americans but also of the poor more generally, to create what Michelle Alexander calls “The New Jim Crow.”

            Fourth, Thomas Watson’s statement that “the voice of the people is the voice of God” remains the most challenging theological counterclaim to the consistent witness of Scripture. Critics of religious faith are exactly right in their diagnosis of the human propensity to create gods who look and act like us.

            If prosperity creates social amnesia, it also creates theological stupor. Proper remembrance was and remains the key to those whose ancestors were instructed at Mt. Sinai about the shape of post-Pharaohic freedom—particularly its Sabbath (Jubilee) provisions (see especially Leviticus 25, Deuteronomy 15, and Jesus’ urgent petition for the “year of the Lord’s favor” in Luke 4:19) which included care for the poor, for the migrant, and for the land itself and, at the Last Supper, where Jesus urged his followers to “do this in remembrance of me” in fidelity to his cruciform life.

            The peculiar shape of this kind of freedom is urgently needed in a culture where:

            •Political “freedom” means unlimited contributions to those who aspire to public office, literally creating the best elections money can buy.

            •Economic “freedom” means the “free” market’s justification for penetrating and commandeering the economies of other nations.

            •Military “freedom” rests on the explicit policy warrant of preemptive war.

            •Ecclesial “freedom” in churches means “don’t ask me to make commitments.”

            Chiseled on the wall of the Central Intelligence Agency’s lobby is the King James rendition of John 8:32, "And ye shall know the truth and the truth shall make you free." It stands as cover for that agency’s practice of torture under the euphemism of “enhanced interrogation techniques.” People of faith cannot escape this massive ideological struggle over the use and abuse of freedom language. We need reminding of the novelist Flannery O’Connor’s paraphrase of that same line: “You shall know the truth, and the truth will make you odd.”

            Finally, among the most stubborn facts we must face is this: Because our virtues as a nation are considerable, we tend to think our vices unremarkable. Such is not the case. And if we are to rightly interpret our condition, we must take seriously the whole story. If we long to be exceptional, the only way forward is to read our history rightly, repent our hard-heartedness, and repair the resulting damage. “For godly grief produces a repentance that leads to salvation and brings no regret” (2 Corinthians 7:10).

©Ken Sehested @ prayerandpolitiks.org