Righteous Indignation, Ch. 13 (p 94-101)

Righteous Indignation, Ch. 13 (p 94-101)
The Blood of Our Neighbors: American Health Care Reform -- Fox & Seltman

Last night a group of us born in eight different countries discussed health care in the U.S. Two of the participants were graduate students from Ghana. They are appalled (this is not an overstatement) that basic health care is so expensive here.

One has to have monthly blood work, and he can't afford this expense that his basic school insurance does not cover. Back at home, in what he describes as a developing nation, he is able to get this done with minimal cost. The other, a PhD candidate in education, shared his wife's experience studying in England. She had to have 2 surgeries while living there, and the costs were covered for her.

We understood their frustration, as we are dealing with our second major medical bill without insurance (previous experiences described here). Two other friends of ours are having a midwife deliver their baby at home because they don't have adequate insurance. They are just praying the birth goes smoothly.

All this is to say that I don't approach this subject with an unbiased attitude. I understand the experiences of both uninsured and under-insured. For those who want to learn more about the US debacle, you can begin with these older articles:

• France is healthcare leader, US comes dead last: study (AFP, 8 Jan '08)
• US Ranks Last Among Other Industrialized Nations On Preventable Deaths, Report Shows (Science News, 8 Jan '08)
• SiCKO [I wrote this review and analysis at the end of 2007.]

(1) "You shall not stand idly by the blood of your neighbor" (Leviticus 19:16).

"The Rabbis explain that the elders need not proclaim that they are innocent of murder, but rather that they are innocent of ignoring a person at risk and in need" (p 95).

"...unless we intervene, we are guilty" (p 95).

"If the community, or the body politic, has the power to prevent life-threatening illness, or to treat that illness, and does not, it stands liable" (p 98).

How can I intervene? What can I do about health care? What is my part?

(2) "Patients are not to be seen as sources of profit, but as God's children, all equally deserving of good medical care" (p 97).

This makes sense to me from since I come from a Judeo-Christian background. But how can we effectively argue this in the context of capitalism and free markets and supply-and-demand and no-free-lunch? What is a wise approach?

(3) "The solution is a single-payer universal health care" (p 98).

What are the pros and cons of this solution? How can the obstacles listed by the author (i.e., stakeholders in the current system) be overcome? Are there any other solutions on the table for consideration?

(4) "What can individuals do?" (p 99).

We are directed to Healthcare--NOW!. What level of involvement can you sustain on this issue? How high of a priority is it for you?

Righteous Indignation, Ch. 10 (p 76-78)

Righteous Indignation, Ch. 10 (p 76-84)
Toxic Waste and the Talmud -- Jeremy Benstein, PhD

(1) "Legislation and policy are often disassociated from Jewish tradition for reasons including relegation of religion to the private sphere, fear of coercion, stigmatization of religious law as backward, and the claim that 'secular' policy is a realm for politicians and experts, not rabbis" (p 76).

The role of religion in/on government, especially as played out here in the United States, is a tricky one. While most religions don't want the government interfering with their worship and way of life, they do have something to say about how the government operates and spends its budget. But how far to go? Where is the limit as religious leaders and lay persons use the ballot to enforce their views on abortion, gay rights, corporate freedom, school vouchers, smoking in public areas and public funds for faith-based social initiatives? In the past, the list would have also included slavery, civil rights and women's suffrage.

What principles should guide the religious community in deciding what actions are appropriate and which over-reach the boundaries between church and state?

(2) "The Mishnah enumerates different classes of damages (avot nezikin), but the underlying principle is the same: the liability rests on the individual" (p 77).

Who should pay for the Superfund clean up, tax payers or the corporations who caused the damage?

(3) Liberal philosophy, which underlies so much of our culture, sees the individual and his property as inviolable--a concept that has been extended to corporations with disastrous effect" (p 77).

For more evidence of this claim, watch the documentary, The Corporation. What are some of the negative effects of corporate power? Do I know who and what I'm supporting when I hit the mall, when I invest in retirement funds?

(4) Without a strong ethic of the public good, and legal responsibility for the effects on that which is all of ours, privatization and economic globalization are pure plunder" (p 78).

What can I do about this? How can I advocate for responsibility? How can I live more responsibly?

Righteous Indignation, Ch. 9 (p 67-75)

Righteous Indignation, Ch. 9 (p 67-75)
Wonder and Restraint: A Rabbinical Call to Environmental Action -- COEJL

(1) Within the Jewish tradition reside rich teachings about the unity of creation, about boundaries and limits, about deeds and consequences, about poverty and wealth, about individual and communal responsibility, which together form a comprehensive environmental vision and provide practical guidance for environmental balance and restoration" (p 68).

What examples stand out to you that demonstrate the unity of creation? What boundaries or limits do you are most in need of respect? How do poverty and wealth fit in the conversation on enviro stewardship?

(2) "The awakening we seek begins with wonder" (p 68).

Why wonder? What is the significance of wonder? Why do you think the authors want us to begin here?

(3) We are called to consistency on page 69. How consistent are my words and deeds? Do I thank God for the bounty of my meals while supporting agriculture that "despoils the waterways"? Do I give tzedakah and think little of the effects of my investments? Do I talk a big game and yet still leave a large chemical and carbon footprint?

(4) It is said on pages 70 and 71 that there are two covenantal responsibilities--restraint and speaking out. "First, we must understand "...restraint: to practice restraint in our individual and communal lives" (p 70). Examples include Shabbat, dietary consciousness, destruction in warfare, care for animals, generosity and self-care.

"...we must transform ourselves from nature's children to nature's guardians by learning to say 'dai,' 'enough,' to ourselves" (p 71).

In what areas do I need to exercise some restraint--shopping, traveling, watching TV, working, blogging, worrying, controlling? How could restraint in these areas bless the Earth?

(5) "...the second convenantal obligation that our Earth and our faith require is that we speak out, and speak truth, to the world's leaders" (p 71).

Of the six general obligations listed on page 71, which are you already doing? Which pose the biggest challenge for you? Why? Who can hear your voice today?

(6) "Let us rejoice that we, as children of God, have been endowed with the intelligence, reverence, scientific capacity, and faith to serve as the caretakers for such an extraordinary world! And when God declares to us--'Look at My works! See how beautiful they are--how excellent! For your sake I created them all. See to it that you do not spoil and destroy My world, for if you do, there will be no one else to repair it' (Ecclesiastes Rabbah 7:13)--let us respond, with unified voice: 'We will do and we will hearken' (Exodus 24:7)" (p 75).

May we each respond with love, reflection and action.

Righteous Indignation, Ch. 6 (p 45-52)

Righteous Indignation, Ch. 6 (p 45-52)
Religious Leadership and Politics -- Rabbi David Saperstein

Although I'm not Jewish, this is yet another essay that relates directly to concerns I have about my faith community. Here, I refer to the need for the spiritual leader to also be the social justice leader and the necessity of training in order to do this well.

(1) The commitment to social justice within the Jewish community is said to be bolstered by three converging forces:

1. The "texts of traditional Judaism" (p 46).
2. The Age of Reason (p 46).
3. "...a renewed interest in those manifestations of religion that bring existential fulfillment to our individual and communal lives" (p 47).

How do you think these three factors have influenced your faith and priorities? What else has influenced your personal path to care about and work for social justice?

(2) "...good people must never stand idly by while others are oppressed, persecuted, and victimized" (p 47).

Proverbs 31:8 teaches, "Speak up for those who cannot speak for themselves, for the rights of all who are destitute" (NIV). Who needs my voice today? Who is destitute? Why? What intervention can I be a part of? Who else needs to get involved? How can I engage these other parties?

(3) Saperstein asks the question, "How should a synagogue or a rabbi balance the five basic types of social justice programming (educating the synagogue or broader community on issues, providing social services, community organizing, legislative advocacy, and tzedakah)?" (p 51).

Which of these are you currently engaged in? How many of these is your faith community actively involved with? In what ways? What is working? What is next?

(4) The questions about rabbinic courses (p 51) speak to me because I am contemplating attending a Christian seminary, and I am finding few that deal with these issue in any depth. So far I've found two--Palmer Theological Seminary of Eastern University (Ron Sider, Jim Wallis, Tony Campolo and Shane Claiborne have ties to either the seminary or the university) and the Mennonite seminary in Indiana. This is a tragedy and a scandal. Surely, there are more. What can you share with me?

(5) "As we look toward this new century, it should be clear that if the Judaism we offer our community and our young does not speak to the great moral issues of their lives, their country, and their world, it will fail to capture their imagination or loyalty--and will fail to capture the authentic meaning of Judaism for our lives" (p 52).

This resonates with me. How do you react? What are the "great moral issues" to you?

Righteous Indignation, Ch. 3 (p 23-30)

Righteous Indignation, Ch. 3 (p 23-30)
Divine Limitation and Human Responsibility - Rabbi Or N. Rose

(1) The story of the Lost Boys of Sudan was a harrowing and effective way to begin this chapter (film). Wow. The questions at the end of the story set up the rest of the chapter, and these are questions that we face too. "Could I, as a religious activist, develop a spiritual narrative that accounts for such instances of injustice? More importantly, could I help others--particularly those suffering from oppression and degradation--frame their experiences in meaningful theological terms?" (p 24).

In some ways this reminds me of Man's Search for Meaning by Viktor Frankl. Incredible book. What is your answer for evil, for injustice? Is it strong enough to help someone in the middle of their devastation? Does it need to? And is there meaning in all pain?

(2) Rabbi Levi Yitzhak of Berditchev must have been one interesting gentleman. I appreciated the summarizing thought on page 27: "While God's heroic actions at the Sea of Reeds may have been necessary to impress the Israelites and to astound any would-be foes, at Sinai God wished to provide God's people with the spiritual and ethical tools--Torah--to function as an increasingly independent community, no longer reliant on God's supernatural intervention in human affairs."

I see here a father teaching the child to crawl, stand, walk and feed itself. But I'm not ready to move all the way to Deism, where in my understanding, the child is ultimately left alone and the father has no further role to play in the life of the offspring. I still believe in the power of prayer to effect change in the world, even if that change is primarily in me.

What about you? How active do you believe God is in altering events on planet Earth? Why do you hold this belief? Have you ever had or seen a significant answer to prayer? What is the role of faith in even attempting an answer to this question? What is your understanding of the interaction of divine and human in activism, justice and peace-making?

(3) "Among the deepest expressions of God's love and respect for humankind is the gift of free will" (p 28). The rest of that paragraph unwraps this idea beautifully. I can't imagine a response to the question of suffering without some reference to free will. Apparently, free will is more important to God than anything else, even His own heart.

How well am I using my free will? What is the best choice I've made today or this week? What is a good decision I made even though I felt like choosing a different option (e.g., a way to spend time, money, energy, etc.)? In what ways do I take free will for granted or deny its existence (two very different problems)? Do I value the free will of those around me, or do I feel a deep need to control their actions and opinions?

(4) "The question about Auschwitz is not where was God, but where was man" (p 28). Batman style Pow! Zing! Whack! to the gut.

(5) "The Divine may inspire, agitate, and comfort..., but human beings must act to create a just and compassionate world, minimizing the pain and suffering of all God's creations" (p 29).

Brilliant. I like that he included "all creation," not just humans.

I wrestled with this theme of God using humans in one sermon I gave in Korea (I only gave 3 real sermons in 3 years there)--I Don't Know Why. " “God, why don’t you do something to stop this?” “Jeff, why don’t you?” The wrestling match has not yet concluded.

God, I want to create a just and compassionate world. I want to relieve suffering. I want to give hope. I want people to have the liberty to exercise their free will. Teach me how. Take away my excuses and doubts and fears. Or help me to work despite them. Remind me of the power of little things, and open my eyes to bigger actions I can take. Let me be your hands and feet this day. Open my ears to hear your "still, small voice urging me forth in my efforts to help mend the world" (p 30).

Righteous Indignation, Ch. 2 (p 15-22)

Righteous Indignation, Ch. 2 (p 15-22)
What Does Tikkun Olam Actually Mean? -- Rabbi Jane Kanarek, PhD

This short chapter is packed with meaning as it considers the ramifications of one's actions on the world, the future and even on God. The two primary concepts are tikkun ha'olam and chesed.

(1) Tikkun ha'olam roughly means "mending the world" (p 15).

"Tikkun ha'olam may be translated and understood as a recalibration of the world, a recognition that the world is out of balance and that legal remedies are needed in order to readjust the world to a better balance. The focus is not so much on the power of the individual to effect change, but rather on the power of the law to correct systemic injustice" (p 19).

"The Mishnah and Talmud help us ask the big structural questions, forcing us to focus on underlying causes of suffering and to address them..." (p 21).

"Tikkun olam means Jewish social justice. It means having a large vision of the world as it ought to be..." (p 22).

What issues are you researching and dealing with from a systems perspective? What structural injustices are you focusing on? What are you finding? What are you doing? What's your story? Does your faith play a role in your motivation or methodology? Let's not forget about environmental issues as we consider other social and economic injustices.

(2) Chesed includes the concepts of "compassion, generosity, and lovingkindness" (p 20).

"Acts of chesed are immediate responses to an individual in need. A person is cold: give her clothes. A man dies: bury him" (p 19).

"Acts of chesed are responses from one individual to another in a difficult or desparate time, a response to help that person get through the day" (p 21).

"All too often, as we pursue our grand visions for the world, we can forget the people who are in the immediacy of suffering. Chesed is our reminder that as we ask why people suffer from hunger, we also remember to bring meals to the hungry..." (p 22).

What individual acts of compassion and kindness have you witnessed recently? What is a meaningful way that you have been cared for?

(3) "Chesed reminds us not to forget the people that make up our societies. Tikkun olam teaches us to try and change society itself" (p 22).

Which comes more naturally to you, chesed or tikkun olam? That is, from a social work perspective, what level do you tend to focus on more--micro (give a man a fish), mezzo (teach him and others more effective fishing methods) or macro (secure equal access to the pond, stop those who are polluting the water)? What might happen if we approached social activism at only one of these levels? What examples can you give?

Some faith communities see chesed as consistent with their ethical teachings, but feel tikkun olam is not for them because they do not want to meddle in politics. What would you say to convince them to work for societal change? What examples from your community's teachings and from history could you use to encourage them to get involved at the macro level without being partisan?

As the Introduction explains, this book will focus on tikkun olam rather than chesed. But let's be sure to keep a balance of both.

Righteous Indignation (p ix-xviii)

Righteous Indignation (p ix-xviii)

Welcome back from our short break. Today we'll cover the Foreword and Introduction, and in the future we'll also cover two essays per week.

FOREWORD (Rabbi David Ellenson, PhD)

(1) "...individual spiritual devotion and social justice are partners" (p ix).

Britt Bravo talks about this connection in two Have Fun*Do Good blog posts--Funding Personal and Social Transformation: Paula Sammons, Seasons Fund and Spirituality, Religion and Activism: What's the Connection? Both posts refer to the Seasons Fund which supports organizations that understand and develop this link between personal and social transformation. As a side note, Jewish Funds for Justice was one of the founding partners of Seasons Fund.

What connections between the two have you noticed in your life? How does your personal faith/spirituality/belief system/religious practice affect your attitudes toward social justice issues and your actions for making a better world?

INTRODUCTION

(2) "The creation of a just and sustainable world requires the cooperative efforts of people from all walks of life" (p xiii).

No single organization, political party or religion is powerful enough or humble enough to create a "just and sustainable world." I can do my part. You can do your part. In cooperation we will grow personally and collectively, and then change will come.

(3) "In assembling this anthology, we draw strength from past Jewish activists who sought to meet the justice needs of their times. The biblical prophets take as their primary task to teach people the need to create just communities" (p xiii).

This paragraph is the main reason I chose this book for us to read together. We must learn from the prophets the definition of peace and justice, the principles for action, the goals that are in line with God's priorities. As we learn from them, we gain wisdom for our actions today--what, where and how.

(4) "None of the essays in this book addresses direct service because we feel that the American Jewish community does this work very well. Virtually every synagogue we have entered has a 'social action committee' and provides congregants with ways to serve the needy. Very few social action committees, however, actually empower congregants as political advocates. And without political action, there can be no deep and lasting change" (p xvii).

What a statement! I wish every congregation in my denomination had a social action committe. That would be incredible. I know we try to serve and help, and many churches do this fairly well given their resources, but we are far from organized. We have school committees, budget committees, evangelism committees, etc., but I dare say the number of social action committees is pretty low. Let alone political activism that gets to the root of issues!

Is your local faith community committed to social action to the degree that it organizes around these issues? If not, how can you work to change this? What leadership role are you willing to take?

(5) "Yet our tradition tells us that we can change our ways and transform our world. This is the essence of teshuvah (repentance)" (p xviii).

I'm reminded of the deeply philosophical and intensely political drama, Two Weeks Notice (Sandra Bullock and Hugh Grant). I believe it was tofu yogurt or cheese cake that Sandra's father uses to demonstrate that people change. He would have never eaten it before the influence of his wife. I hope that is indeed how the exchange goes. Hmm, I wasn't planning on referencing that less-than-engaging film in this post.

(6) "'It is not incumbent upon you to complete the task, but neither are you free to desist from it' (Pirkei Avot 2:16)" (p xviii).

It is possible that Thomas Merton had this in mind when he wrote "A Letter to a Young Activist," where he cautions the young man that he may not see results but that the work is still "crucially important." I first read this letter in Faith Works (Jim Wallis, 2002).

Do I have the courage to continue working for change, for justice, for peace, for sustainability even if I don't see results this month, this year, this decade? Do I believe it's still crucial? Do you? And if I do see results, will I remain humble?

There are so many more points that stood out to me in these short sections, but this introductory post is already lengthy.

Shalom,
Jeff

The Irresistible Revolution, Ch. 9

The Irresistible Revolution, Ch. 9 (p 243-266)
Jesus Is for Losers

(a) "The church is a place where we can stand up and say we are wretched, and everyone will nod and agree and remind us that we are also beautiful" (p 245).

A week ago three of us visited Mars Hill and met a young lady flying solo. Our new gang of four ended up sharing communion while briefly sharing our personal stories that need Jesus' last word. It was really powerful for me; the embodiment of this quote. The sermon will be online for a few weeks. I highly recommend giving it a listen.

(b) "Many of us want the same things. We want the world to be rid of evil. We want justice. We want to liberate the oppressed. The question is, How do we do that?" (p 247). This quote is given in the context of the parable Jesus told about letting the weeds and wheat grow up together (Matthew 13). Pulling up the weeds may kill the wheat at the same time.

So how do we do these grand things--liberate, bring justice, etc.?

And who are the weeds that need pulled? Is it the capitalists or the communists? Is it the Republicans or the Democrats? Is it the religious fundamentalists or the atheists? Is it the multinational corporation CEO or the single welfare mother?

Everyone has a different "weed" they want to pluck. If we each try to pull our favorite weed, won't we all be torn down by someone? So Jesus said, let it grow; don't call down fire from heaven on everyone you disagree with. Teach and live love as you understand it. The Holy Spirit is working on every heart, to bring it to the side of love. Use no violent means of weeding the garden. God will divide the two groups with His wisdom and love when the time is right. And we must remember that today's weed (Saul) may be tomorrow's wheat (Paul), so we can't give up on anyone. We shouldn't attack someone just because we label them a weed today.

So this partially answers the "how" question. With love. With forgiveness. With passion. With effort. With words. With reason and rationality. With self sacrifice. With kindness and goodness. With generosity. With the other cheek. With humility. With the Holy Spirit. With help. With a vision for a better world based on cooperation and community. With the understanding that God is the gardener, not me.

The subsequent pages describe this in positive detail (p 247 - 252).

(c) "We will hurt no one... We will love evildoers, even if it costs us our lives. And then we will see evildoers become extremists for grace. This is the story of our faith" (p 253-254).

How well am I playing my part in the "story of our faith"?

(d) "We know that we cannot do life alone, and the good news is that we don't have to. We are created for community" (p 254).

I am thankful for the people that are becoming our community in this new place. In addition to living it, I'd also like to read these books about community: Deep Economy, School(s) for Conversion, Organic Community, The Small Community, The Community of the Future, and Plan C (each considering community from a different perspective).

(e) "Dear God, liberate us from the logic of redemptive violence" (p 261).

The Shining Lady story sets up the Timothy McVeigh account well. Of all the stories in this book, I think I share this one about Timothy, Bud and Julie the most. Amazing.

(f) "There is something scandalous about grace. It's almost embarrassing that God loves losers so much" (p 262-263).

I start to squirm a bit when I feel moved to pray, "Jesus teach me to love like you do." Okay, more than a bit.

(g) "When we look through the eyes of Jesus, we see new things in people. In the murderers, we see our own hatred. In the addicts, we see our own addictions. In the saints, we catch glimpses of our own holiness. We can see our own brokenness, our own violence, our own ability to destroy, and we can see our own sacredness, our own capacity to love and forgive. When we realize that we are both wretched and beautiful, we are freed up to see others the same way" (p 264).

This just might be the most important paragraph in the book. May we spend some significant time meditating on this one paragraph alone. And then the next one. And...

(h) "When we have new eyes, we can look into the eyes of those we don't even like and see the One we love" (p 266).

Jesus, give me new eyes. Who do I need to look at again for the first time today?

The Irresistible Revolution, Ch. 6a (p 155-169)

The Irresistible Revolution, Ch. 6a (p 155-169)

Economics of Rebirth

I've been on the road for the past 5 weekends plus a number of days in between, so please be patient with my problem of tardiness. I should have asked Travis to write again. But here I am now.

(a) "Faith-based nonprofits.... can too easily merely facilitate the exchange of goods and services, putting plenty of professionals in the middle to guarantee that the rich do not have to face the poor and that power does not shift." The reign of God "did not spread through organizational establishments or structural systems. It spread like disease--through touch, through breath, through life. It spreads through people infected by love" (p 159).

This totally reminds me of a quote by another revolutionary a few years ago, Ellen White. In The Ministry of Healing, she said:

"Everywhere there is a tendency to substitute the work of organizations for individual effort. Human wisdom tends to consolidation, to centralization, to the building up of great churches and institutions. Multitudes leave to institutions and organizations the work of benevolence; they excuse themselves from contact with the world, and their hearts grow cold. They become self-absorbed and unimpressible. Love for God and man dies out of the soul.

"Christ commits to His followers an individual work--a work that cannot be done by proxy. Ministry to the sick and the poor, the giving of the gospel to the lost, is not to be left to committees or organized charities. Individual responsibility, individual effort, personal sacrifice, is the requirement of the gospel.

"'Go out into the highways and hedges, and compel them to come in,' is Christ's command, 'that my house may be filled' (Luke 14:23). He brings men into touch with those whom they seek to benefit. 'Bring the poor that are cast out to thy house,' He says. 'When thou seest the naked, that thou cover him' (Isa. 58:7). 'They shall lay hands on the sick, and they shall recover' (Mark 16:18). Through direct contact, through personal ministry, the blessings of the gospel are to be communicated" (p 146-148).

How have I been relying on organizations? What can I do personally today? When might collective efforts (i.e., organizations) be able to deal with issues that individuals cannot?

(b) "The poor will always be among you" (p 16).

A pastor friend of mine even used this verse with me. "Jeff, don't waste all your energy fighting poverty. It will never be eradicated. Jesus said there will always be poor people."

But this conclusion is the opposite of Jesus' teaching. He said we would always have the opportunity to help the poor, so it was acceptable for this lady in this instance to do something generous personally for him. He wasn't saying, "You'll never overcome this entirely, so don't even try." The empire, bad decisions and bad luck will always make people poor, and we get to lend a hand, to demonstrate God's love for them.

Being poor is a fairly normal stage in life. We help people in need, and someone helps us when we have needs, and they help someone else when they get on their feet and have extra to share. And the more interdependent we become, the more often we can meet each other's needs.

Are there poor people in your faith community? Do they have truly equal status with those with bank accounts?

(c) "Simplicity is meaningful only inasmuch as it is grounded in love, authentic relationships, and interdependence" (p 163).

I friend helped us move recently, and he called me out. "You talk big about living simply, but you have boxes full of books, CDs and clothes." I'm blessed to share an authentic relationship with him.

(d) "True generosity is measured not by how much we give away but by how much we have left, especially when we look at the needs of our neighbors" (p 164). And to me, this is why the widow's might was a more amazing gift than all the others. Do I need to pray for more love so I can freely share with my neighbors?

And that quote about murdering the hungry child... Hraugh! (good luck pronouncing that)

The Irresistible Revolution, Ch. 5d (p 146-153)

The Irresistible Revolution, Ch. 5d (p 146-153)
Another Way of Doing Life

Thanks, Travis, for posting your thoughts and discussion questions. I trust it won't be the last time.

(a) "For us, belief is only the beginning. What really matters is how we live, how what we believe gets fleshed out, so we also have a statement of orthopraxis (meaning, 'right living, right practices')" (p 147-148).

I think these are what he's referring to: Our Commitments & Our Foundation and Functionality.

The bottom line is action--Matthew 21:28-31, James 1:22, Matthew 7:24. "Talk is cheap."


(b) "What the world needs is people who believe so much in another world that they cannot help but begin enacting it now" (p 149).

• Another World is Possible
• Schools for Conversion (school)
• School(s) for Converstion (book)

How strongly do I believe in another world? In what specific ways can I live as a citizen of that world while walking in this one? What principles guide me?

(c) "We are not to simply bandage the wounds of victims beneath the wheels of injustice, but we are to drive a spoke into the wheel itself" (p 151). --Dietrich Bonhoeffer

What does this mean for you? What injustice gets you fired up? What solutions do you see? What are you working on? Do you care about so many that it's hard to get traction on dealing with any of them?

The Irresistible Revolution, Ch. 5c (p 136-146)

The Irresistible Revolution, Ch. 5b (p 136-146)

Another Way of Doing Life
By Travis, O.R. Conspirator Extraordinaire

(1) "We've been very careful at the Simple Way never to claim that we have the corner on the market for "radical Christianity." Nor have we even tried to spread a brand or model." (p 137) (italics & bold mine).

I'm so glad that I don't see "IR" mouse pads or coffee cups. I'm sorry to offend anyone but give me a break. Just go to Amazon.com come and search Purpose Driven Life or Your Best Life Now and see what comes up. Do we need calendars and planners promoting this stuff? Daily devotions? I tried to find a link to the mouse pads. I know I've seen the Purpose Driven Life mouse pads but I could not find them online. I know that the intentions are good but when someone without a christian background sees this stuff, what does it communicate? Personally it turns me off and makes me feel like I'm being sold another product. Another brand. Another model.

What do I buy into? In a highly consumer driven society how do I determine what is needed and what is junk? How do I vote with my dollars?

(2) "And the incredible thing is that the stories of ordinary radicals are all over the place, stories of everyday people doing small things with great love, with their lives, gifts, and careers." (p 137)

What am I doing? How am I doing small things with great love?
Last week after church myself and some friends went to the hospital to visit an older woman from our congregation. The idea was birthed out of the sermon topic. We have been doing a series about how God interacts with us through our 5 senses and how we use those senses to interact with the world. We wanted to sing songs to this woman (who loves praise and worship time) and be a sweet fragrance in a dying world (we studied the sense of smell at church). She ended up ministering to us and touching us (I think) more profoundly than our ministry to her.

(3) "Some may leave their jobs. Others will redefine them." (p 140) "So not everyone responds in the same way, but we must respond." (p 142) (italics & bold mine)

How are you responding? I love how he gives many examples all throughout the book about people ministering in many different and unique ways. Amazing. Beautiful. Freeing. Inspiring.

I'm constantly reviewing this one. Right now I'm considering taking a job at the church. Is this what God wants? Is this the best use of my talents? Is this where I need to focus? Am I doing it for a paycheck?

(4) Jesus was not simply a missionary to the poor. He was poor -- born a baby refugee from the badlands of Nazareth, wandered the world a homeless rabbi, died the rotten death of insurrectionists and bandits on the cross, executed by an oppressive empire, buried in a borrowed tomb. Jesus was crucified not for helping the poor people but for joining them. That is the Jesus we follow." (p 144) (italics his)

Do you follow this Jesus? Does it make you uncomfortable?

These facts really disturb me. They rail against the Jesus I learned about at church in my little bible class growing up. It's not pretty. It's not clean. It's too real.

But I'm learning more about, and my heart is being moved to follow this Jesus. To see this Jesus. It's hard. It's uncomfortable. It's exciting.

(5) "What the world really needs is not more churches but a Church" (p 146)

I love how he talks about this concept. That we are all the embodiment of Christ on earth. It reminds me of the story about someone asking C.S. Lewis (I think) which church they should attend and he says that you should go to the one closest to your house! Interesting. How many of us drive out of our community in order to be in another community? Just a question. Questions are good.

I still pose the question: What would it look like if a church impacted the community within its mile radius? Imagine every church on every corner.

That's all for me......until next time. Peace be with you.

The Irresistible Revolution, Ch. 4b (p 103-114)

The Irresistible Revolution, Ch. 4b (p 103-114)
When Comfort Becomes Uncomfortable

(1) "Rather than accumulating stuff for oneself, followers of Jesus abandon everything, trusting in God alone for providence" (p 104).

Do we? Do I? How closely am I following my rabbi? "Do not store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal. But store up for yourselves treasures in heaven, where moth and rust do not destroy, and where thieves do not break in and steal" (Matt 6:19-20).

(2) "...Jesus warns people of the cost of discipleship, that it will cost them everything they have ever hoped for and believed in--their biological families, their possessions, even their very lives. He warns them to count the cost before putting their hand to the plow. And Jesus allows people to walk away" (p 106).

There's this line, "Jesus doesn't call us to the easy thing, just the best thing." Carrying our cross isn't easy, it's just the best. Because there's a reason for the cross, it helps our brothers and sisters. "Bear one another's burdens and so fulfill the law of Christ" (Galatians 6:2). What problem can I shoulder for someone today? How can I make someone's walk easier? Someone at work? Someone in my family? Someone in my community? Someone in Sudan?

(3) "God comforts the disturbed and disturbs the comfortable" (p 107). Classic. May we ponder this over the week.

(4) "I was convinced that what we do is not nearly as important as who we are. The question is not whether you will be a doctor or a lawyer but what kind of doctor or lawyer you will be" (p 108). I love this line. What kind of event planner am I? What kind of husband am I? What kind of friend am I? What kind of disciple am I?

(5) "Somehow I had missed the fact that singleness was a beautiful means of discipleship..." (p 111). "We can live without sex, but we cannot live without love, and God is love" (p 111). This for singles and wed to meditate on.

(6) "We can admire and worship Jesus without doing what he did.... I had come to see that
the great tragedy in the church is not that rich Christians do not care about the poor but that rich Christians do not know the poor" (p113).

When I came back from Korea with my neck injury, I was sitting outside my motel room waiting for a friend to pick me up so I could stay with her while I was in treatment. A cleaning lady noticed I was reading Walking with the Poor, and commented as she walked by, "Nice book."

I didn't know how to respond, and then she was gone. I leaned against my one suitcase and said, "I'm not walking with the poor; I am the poor. One suitcase. No car. No home. No job. No hope of having a job soon because of medical problems. Only a little cash left over from my last paycheck that has to last."

But I had two things that truly financially poor people don't have--rich friends and rich family members. I knew I'd be okay. I had a huge safety net.

Bottom line: People without financial support are my family. Are they my friends? How good am I doing at being their safety net?

I love the last line of the chapter. But I've already quoted too much.

The Irresistible Revolution, Ch. 3 (p 69-89)

The Irresistible Revolution, Ch. 3 (p 69-89)
In Search of a Christian

(1) “I wondered what it would look like if we decided to really follow Jesus” (p 71). Pretty basic. Pretty revolutionary. See number 2.

(2) “The matter is quite simple. The Bible is very easy to understand. But we Christians are a bunch of scheming swindlers. We pretend to be unable to understand it because we know very well that the minute we understand, we are obliged to act accordingly” (Soren Kierkegaard, p 71). I do this.

"Love your enemies." "Sell what you have and give to the poor." "Store up treasure in heaven, not earth." "Forgive 490 times." But it’s all metaphorical, so that’s cool. What’s on TV tonight?

Michael Franti has a great line about “all the freaky people make the beauty of the world” (Stay Human). People like Shane and Andy (p 76) are pretty “freaky,” and talk about some serious beauty. My pride (ego, selfishness, whatever you call it) is so strong. Living the revolution isn’t something you all should do; it’s something I need to live. I want to make beauty of the world, and I want to load up on organic, fair trade Patagonia gear.

To my friends who are on this journey outside of cyberspace: it’s great partnering together as “ordinary radicals just trying to figure out how to love better” (p 76). It’s simple—compassion, forgiveness, generosity, empathy, courage, creativity. It’s only complicated when I’m looking out for me instead of you.

(3) Mother Teresa (p 78): “We are called not to be successful but to be faithful.” “We can do no great things, just small things with great love. It is not how much you do, but how much love you put into doing it.” No discussion questions; just let those sink in.

(4) “We are the body of Christ, not in some figurative sense, but we are the flesh and blood of Jesus alive in the world through the Holy Spirit—God’s hands, feet, ears” (p 79). What is Jesus doing through the hands, feet and ears of your faith community? What’s your story?

(5) “Calcuttas are everywhere if only we have eyes to see. Find your Calcutta” (Mother Teresa, p 89). Where is my Calcutta? Where can I serve those in need? Who needs me today? What do I have to give today? Who needs me to listen today? Who needs my bubbles and sidewalk chalk today?

Check out Shane telling these and other stories at Mars Hill in a talk called Finding Your Calcutta.

The Irresistible Revolution, Ch. 2 (p 53-67)

The Irresistible Revolution, Ch. 2 (p 53-67)
Resurrecting Church

Here are five quotes that stood out to me. What caught your attention, moved you, or connected with you?

(1) “They reminded us that we all need each other and assured us that if we all shared with one another, there would be enough for everyone” (p 57).

This is something Charissa and I are trying to live. It’s easy to lend some things; for me it’s books and documentaries. Other items, the Vitamix for example, reveal a streak of selfishness. We could live with so much less by learning to share. How many lawn mowers does one neighborhood or one church community really need? Or cars?

(2) “My second instinct was to cry because of how far the church had become removed from the poor” (p 63).

When we came to this new church, we joined a study class that does try to serve. They’ve built a Habitat for Humanity house. They get names of pregnant women with financial problems and donate dressers to them full of baby supplies and clothes. Plus they regularly help people in the community with dollars and cents. It’s really beautiful, and now we’re leaving again. What are you doing along with your local faith community? What’s your story?

(3) “At that moment, we decided to stop complaining about the church we saw, and we set our hearts on becoming the church we dreamed of” (p 64). What is your dream for your faith community?

(4) “Over and over, when I ask God why all of these injustices are allowed to exist in the world, I can feel the Spirit whisper to me, “You tell me why we allow this to happen. You are my body, my hands, my feet” (p 65).

I had an experience just like this a few years ago. It went something like this, “God, why don’t you do something about this.” “Jeff, why don’t you?” You can read about it in a talk I gave in South Korea—I don’t know why. It was eerie to read this story.

(5) “We do indeed have a God of resurrection, a God who can create beauty from the messes we make of our world” (p 67). What “beauty from the messes” have you seen? What have you been a part of?

As always, feel free to address these questions and quotes or anything else that you'd like. Consider the general questions.

The Irresistible Revolution (p 11-34)

For our first week of discussion, we're going to focus on the three intro sections. I can't comment on all of the parts I underlined in my book, so I'll pick a few of my favorites.

Speak your voice by (a) responding to my questions here or the general questions, (b) adding your own questions, (c) offering your thoughts and stories related to the reading, or (d) doing whatever creative thing you need to do. Let's roll...

FORWARD (Jim Wallis)

(1) "...experimenting with the gospel..." (p 11). I like this idea--experimenting. There are all kinds of ways to live and share the good news of peace and reconciliation and of a God who still cares. "Taste and see that the Lord is good" (Ps. 34:8). In what ways are you and your community experimenting with the gospel?

"The monologue of the religious right is finally over, and a fresh dialogue has begun; it's a conversation about how to apply faith to social justice, and it is springing up across the land" (p 14). Thanks for being part of this growing conversation.

INTRODUCTION (Shane Claiborne)

(2) "But most Christian artists and preachers have remained strangely distant from human suffering..." (p 17). Include me in that. Most of my awareness of pain in the world comes from books and documentaries. Only in the past couple of years have I had to really face pain and disappointment (physically and emotionally) in my own life. These experiences are starting to open my eyes and ears to the needs around me. For example, I didn't really care about the health insurance issue in the U.S. until my wife and I were either sick or laid off. Homelessness starting meaning something completely different when we had to turn to friends and family to have a place to stay.

I recently watched Jared Diamond's the three-part documentary, Guns, Germs and Steel. He spent the whole time talking academically about these powerful forces that have shaped human history. He could talk abstractly about brutal wars and devastating illnesses, but when he actually saw the kids with malaria, he just broke down. What was your most recent contact with human suffering?

(3) "But rarely do we see that the sickness of the world has infected each of us..." The world's apathy isn't as big of a problem as my apathy. Ending the world's greed isn't as crucial as ending mine by moving from accumulation to generosity. This reminds me of G. K. Chesterton's response to the question, "What is wrong with the world today." He said simply, "I am."

(4) "...the giant triplets of evil: racism, militarism, and materialism" (p 26). Now that's an axis of evil. Which of these are you most passionate about ending? Any stories?

AUTHOR'S NOTE

(5) "We are all bound up in the filthy system, and if you find yourself particularly bound, take courage, you will then have more grace as you liberate others" (p 31-32). How are we bound up in it? I just deleted a list of ways; it felt burdensome. If you feel like you're not bound up in it, then either you have some great sustainable living ideas that you need to share in the comments section, or you don't yet realize the ramifications of the previously mentioned evil triumvirate. Let's keep talking.

And let's keep showing grace. There are few things more annoying than self-righteous environmentalists, religionists and social activists. May grace be in our conversations with each other here and with those we encounter daily as we "speak the truth in love" (Ephesians 4:15). May we even find grace for the proud and annoying (cause it just might be me).

What say you?