Tag Archives: Luke 4

Jan27

“Jesus’ Mission Statement” – Epiphany 3 Sermon on Luke 4:14-21

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Then Jesus, filled with the power of the Spirit, returned to Galilee, and a report about him spread through all the surrounding country. He began to teach in their synagogues and was praised by everyone. When he came to Nazareth, where he had been brought up, he went to the synagogue on the sabbath day, as was his custom. He stood up to read,and the scroll of the prophet Isaiah was given to him. He unrolled the scroll and found the place where it was written: “The Spirit of the Lord is upon me, because he has anointed me to bring good news to the poor. He has sent me to proclaim release to the captives and recovery of sight to the blind, to let the oppressed go free, to proclaim the year of the Lord’s favor.” And he rolled up the scroll, gave it back to the attendant, and sat down. The eyes of all in the synagogue were fixed on him. Then he began to say to them, “Today this scripture has been fulfilled in your hearing.” – Luke 4:14-21

If you have read any of my faith reflections or have heard me speak a lot – whether in church or at community events – you may have noticed that I love our passage from today’s Gospel.

I like to reference it… A LOT.

I often quote this passage – not only because of its content (which I DO, in fact, love), but also because it is at the heart of Jesus’ ministry and message. It is Jesus’ inaugural address… His thesis… His mission statement. And it foreshadows everything we are about to hear him say and see him do for the rest of Luke’s 24 chapters.

*****

We are at the very beginning of Jesus’ ministry. He has already been baptized by John in the River Jordan, and it’s not been long since he left the wilderness, where he spent 40 days and nights being tempted by the devil. And now here – in our passage for today – Jesus, who is filled with the power of the Holy Spirit, returns to the region of Galilee.  And after teaching in several area synagogues, has reached his hometown of Nazareth to preach his first recorded sermon in Luke’s Gospel.

It’s the Sabbath day. And so, just as he had done throughout his life, Jesus goes to the local synagogue where he and his family worship. And as was the custom in the synagogue, Jesus stands up to read the scripture: an action that almost any male attendee could do. When he is given the scroll of the prophet Isaiah, he unrolls the scroll, selects a few verses from the 61st chapter in Isaiah, and begins to read:

“The Spirit of the Lord is upon me, because he has anointed me to bring good news to the poor. He has sent me to proclaim release to the captives and recovery of sight to the blind, to let the oppressed go free, to proclaim the year of the Lord’s favor.”

Then Jesus rolls up the scroll, gives it back to the attendant, and sits down. At this point, everyone’s eyes are fixed on Jesus. It was custom for the reader to sit after he read the scripture and to give an interpretation of what the scripture meant. So everyone in the synagogue was anxiously waiting for Jesus to do just that.

*****

I sometimes wonder what this crowd in the Nazareth synagogue was hoping to hear from their very own Jesus. While they first find his words to be gracious, their approval of Jesus’ message does not last very long, as we will soon see when we continue to read the rest of Luke 4 next week.

This Isaiah text speaks of hope and justice for those most vulnerable in the Roman Empire of Jesus’ day: the poor, the blind, the prisoners, and the oppressed. This text even gives hope to the slaves and to those in debt. This year of the Lord’s favor that is mentioned in Isaiah is the year of Jubilee, which was supposed to occur every 50 years and was the year when land would be returned to its original owners, all Hebrew slaves would be set free and could go home to their families, and all debts would be remitted.

For those who were suffering and most vulnerable, this was not just good news. It was great news. It was liberating news.

And as Jesus sits down, he explains to the congregation: “Today this scripture has been fulfilled in your hearing.” It is taking place right here and now.

*****

While this may have sounded too good to be true to some who gathered to hear Jesus in the synagogue that day, I wonder if this started to make others feel a little uneasy. I wonder if some of Jesus’ neighbors and acquaintances started to question how this was good news for them. Where was the good news for those who were not the poor nor the blind, not the imprisoned nor the oppressed, not the slave nor those who were in debt? Didn’t their lives matter, too?

This sort of reminds me of a common response many people have made this past year to the blacklivesmatter movement. Some people have not felt comfortable with the phrase blacklivesmatter because they feel it suggests that other lives don’t matter. Many of these individuals have responded to blacklivesmatter with the phrase: “all lives matter” because – they often state: “don’t we believe that all lives matter equally” or “don’t we believe that all lives matter to God?”

I understand where the question is coming from.  But the answer is: “Yes… AND…”

Yes… As people of faith, and as Christians, we DO believe that all lives matter to God. Because they do. And yet, this is the very reason why saying blacklivesmatter is so important today… Because while we know that all lives do matter to God, 400 years of systemic racism in our country has claimed otherwise. To say blacklivesmatter doesn’t mean that black lives matter more than other lives. Rather, it’s quite the opposite. To say blacklivesmatter is to admit that in our culture and throughout our country black lives have not mattered and still do not matter as much as white lives have and do. To say blacklivesmatter is to say that systemic racism is wrong. It is to say that black lives DO matter, too!

One way many people have explained this is through a metaphor of a burning house. If there is a house that catches on fire, you send a firefighter to that particular house, not because the other houses on the block don’t also matter, but because the house that is on fire especially matters in that moment. Blacklivesmatter activists are saying: “right now, our house is on fire.”

I heard another great metaphor explaining blacklivesmatter from a fellow pastor. He said that if one of his children came up to him and said: “Dad, I don’t feel like you love me as much as you love my sisters,” that child doesn’t need her father to respond to her: “Honey, I love all of my children the same.” Rather, she needs her father to say: “Honey, I hear you. I see you. I love you very much. I am sorry for the things I’ve done to make you feel this way, and I will do whatever I can to make sure you know that you matter to me just as much as your sisters matter to me.” And this daughter may need her father to give her some extra attention for a while.

*****

I think this is similar to what Jesus is claiming in his mission statement at the beginning of his ministry as he reads from Isaiah in front of his home congregation in Luke. The lives of those whom the world has cast away – the poor, the blind, the prisoner, the oppressed, the slave, the one in debt: the last and least – DO in fact matter to God. Their houses have been on fire. And now Jesus – this God in the flesh – has come to say: “I hear you. I see you. I love you. You matter.” And this God in the flesh comes, proclaiming good news full of justice, equality, and liberation for those who need it most.

As David Lose states in his commentary on Luke 4: “In this first sermon of Jesus, we cannot avoid the conclusion that perhaps one of the chief powers of Jesus is to declare that God sees all of us – not just those the world sees, but everyone. Because the very fact that Jesus’ sermon is all about what God will do for the least of those in the world tells us that God gives special attention to those whom the world doesn’t want to see.”

*****

In the beginning of the Gospel of Luke, Jesus begins his ministry by proclaiming this radical mission statement in the synagogue in his hometown. And then throughout the book of Luke, we see this mission statement being carried out as Jesus continues to love the last and the least: the women, the widows, the children, the sick, the poor, the blind, the lepers, and those who are held captive in a variety of ways. But Jesus doesn’t end there. He commands his followers to do the same: “You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind; and you shall love your neighbor as yourself.”

*****

I love that our second reading from 1 Corinthians is paired with Luke 4 this morning. In 1 Corinthians, Paul is writing to the early Christians in the Corinth church, calling them to unity and to embrace and celebrate their differences rather than allowing their differences to divide them. Essentially, Paul explains that contrary to what the world says – in Christ, there are no last and least. There are no outsiders. For ALL are welcomed into the body of Christ. And ALL members of the body are needed.

“Indeed,” Paul says to the Corinthians (and to us today, as well), “the body does not consist of one member but of many. If the ear would say, ‘Because I am not an eye, I do not belong to the body,’ that would not make it any less a part of the body. If the whole body were an eye, where would the hearing be? …As it is, there are many members, yet one body. The eye cannot say to the hand, ‘I have no need of you,’ nor again the head to the feet, ‘I have no need of you.'”

You see, every single one of us here is needed in the body, not despite of our differences, but because of our differences. Each one of us has a different story with different struggles, joys, failures, successes. Each one of us has different gifts and insights to share, life experiences and life circumstances. And each one of us – with our often complicated story – is needed in this body. No matter if the world sees us or not, God sees us. God hears us. God loves us – joys, successes, failures, struggles and all.

And as members of the body of Christ, we are called to see, to hear, and to love our brothers and sisters in this way, as well, and to give special care to those the world casts out.  

Paul continues: “the members of the body that seem to be weaker are indispensable, and those members of the body that we think less honorable we clothe with greater honor, and our less respectable members are treated with greater respect; whereas our more respectable members do not need this. But God has so arranged the body, giving the greater honor to the inferior member, that there may be no dissension within the body, but the members may have the same care for one another. If one member suffers, all suffer together with it; if one member is honored, all rejoice together with it.”

When Paul was writing to the Corinth church, he was specifically talking to and about members of the body of Christ: that all of us are called to embrace one another’s differences and to see, love, and hear our fellow members of the body of Christ. For us, this means that we are called to embrace the diversity within this body and to offer this kind of love and care for our fellow members here at Ebenezer Lutheran Church, as well for all of our brothers and sisters in the Church (with a capital “C”) – across all denominations and throughout the world. However, our call to love and care is not limited to only our neighbors within the body of Christ. As we see in Jesus’ mission statement and throughout his ministry, the good news is for ALL members of the human family – whether Christian or not.

*****

Here in Luke 4, at the beginning of Jesus’ ministry, we hear him boldly reciting his radical mission statement: “The Spirit of the Lord is upon me, because he has anointed me to bring good news to the poor. He has sent me to proclaim release to the captives and recovery of sight to the blind, to let the oppressed go free, to proclaim the year of the Lord’s favor.”

As David Lose continues to explain in his commentary: “[This means that] God sees all, loves all, and intends and promises to redeem all. It also means that God sees the parts of us that we don’t want seen. That God sees the parts of us that we deem ugly and unlovable and loves us anyway. That God will not wait for us to improve enough to be loved, and that God is never satisfied that we are all we can be. God loves us enough to see us, God loves us enough to forgive us, God loves us enough to challenge us, and God loves us enough to send us out to see and love others – especially those the world does not see. To do that is to share in the peculiar power that drives Jesus to preach such an odd and inclusive sermon. God sees all, loves all, and intends and promises to redeem all. Good news for those who heard it then and for those who hear it today.”

So may each one of us – cherished and important members of the body of Christ – place Jesus’ mission statement at the heart of our lives and our ministries. May we be bold enough to see, to hear, to embrace our brothers and sisters and to spread this good news to all – especially to, for, and with those who need it the most!

 

 

Feb27

Economic Justice: Would Jesus Occupy? – syncroblog 2 on Spirit of the Poor

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{This post is my contribution to the Spirit of the Poor syncroblog with Newell Hendricks, Esther Emery, and Luke Harms.   It is hosted this month by Luke Harms.}

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Why Occupy? 

The year the Occupy Wall Street movement took flight I was in my last year of seminary and was serving as a community organizer at A Just Harvest in the neighborhood of Rogers Park in Chicago for my Urban C.P.E. (Clinical Pastoral Education) placement.

That year, in addition to participating in economic justice campaigns, actions, and marches through my community organizing, I also decided to be a presence at the Occupy encampment downtown several afternoons or evenings.  Because Occupy became quite the controversial topic around the country and it was particularly debated among my fellow seminarians and/or clergy colleagues as to whether or not clergy should get involved in Occupy or other “political” movements, I was asked this question constantly that year:

Why Occupy?

…And though this movement has lost its momentum, the issues thousands of people across the U.S. were Occupying for still remain, and many community organizers, clergy, and community members across the country continue to march.

So why Occupy?  Why take a public stand?

It is a daunting question to answer, as there are so many problems with the current economic and housing crises that have led to such large movements.  Though the list is long, here are a few of the many reasons to take a stand:

INEQUALITY GAP:

According to Henry Blodget in his article Charts: Here’s What the Wall Street Protesters Are So Angry About in Business Insider, three years after the financial crisis, unemployment rates in the U.S. were still at the highest level since the Great Depression; jobs are scarce and at least about 14 million Americans who want to work could not find jobs; and the number of Americans with jobs were at the lowest its been since the 1980s.  And though the U.S. economy is adding more jobs and the unemployment rate is now the lowest its been in 5 years, its still “unacceptably high” – according to economic advisor Jason Furman.  Moreover, some of the reasons for the decline in unemployment rates are that more Americans over 16 are dropping out of or not even entering the labor force in the first place, and the longevity of unemployment status in growing.

At the same time, corporate profits hit another all-time high and CEO pay is now 350 times the average worker’s pay.

And according to a 2011 report released by the Congressional Budget Office, in the last 30 years the incomes of the top 1% of Americans increased 275% and the income for the next richest Americans increased 65% while the income of middle class households increased only 40% and the lowest incomes increased only 18%.

Moreover, in terms of net worth, the top 1% percent of Americans own 42% of the financial wealth in the country and the top 5% own 70% of this country’s wealth.

The crisis does not end here.

The richest 1% of Americans have a lower aggregate tax rate than the next 9% of Americans, and this tax rate is not much higher than it is for everyone else in the country.  On top of all this, a few years ago, the banks were bailed out with $14 trillion in taxpayer funds in order to help put money back into the economy and now currently hold $1.64 trillion in cash reserves – the highest its held in history.  Nevertheless, instead of lending to American businesses, banks were buying risk-free treasury bonds and collecting interest for their own profit.

At the same time, while banks and large corporations are still not paying their fair share in taxes, major budget cuts are constantly being proposed on programs for the people who need programs the most.  And the list of issues about this large inequality gap between the rich and the poor and the economic crisis goes on and on.

HOUSING CRISIS :

In addition to all this, the U.S. is suffering tremendously from the housing crisis.  According to The New Bottom Line’s The Win/Win Solution, the banks were responsible for the housing crisis because of their practices of predatory lending and subprime mortgages.  And now, after the Great Recession and the housing crash, thousands of home-owners have been and continue to be at risk of foreclosure.  As of March 31, 2011, in the U.S., 23% of homeowners had fallen underwater on the mortgages and together owed $709 billion more than what their homes were worth to the banks.  And though the housing market seems to be improving since 2012, the housing crisis is from being over.   While the number of households that are underwater are lower than they were during the Great Recession, they are still quite high.  According to a recent report, 6.4 million homeowners still owe more on their mortgages than what their homes are worth.  Additionally, since September 2008, a total of about 4.9 million homes have been foreclosed.  While this January, CoreLogic reports there were around 48,000 home foreclosures per month – which is down from around 59,000 in January 2013 – this is still far greater than the number of foreclosures in 2000-2006, which averaged about 21,000 home foreclosures per month.

Moreover, as more foreclosures take place in particular neighborhoods, the other homes in these neighborhoods lose value.  And since unemployment and/or unfair work wages have become the leading cause of the foreclosure crisis, the “housing crisis and jobs crisis fuel each other.”

… And thus, even with a little improvement over the last 5 years, this cycle continues…

RACIAL INEQUALITY:

Furthermore, the economic and housing crises have and continue to affect communities of color at some of the highest levels, and they are creating a larger racial inequality gap in the U.S.  For more details, see: “Wasted Wealth: How the Wall Street Crash Continues to Stall Economic Recovery and Deepen Racial Inequality in America.” 

…It is for all of these reasons – and many more – that a few years ago thousands of people were camping out on the streets for weeks at a time across the country occupying Wall Street and their cities, and many continue to stand and march for justice.

(Check out this short overview video about how we reached this crisis and the how to create a new bottom line): 

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Occupy the Temple?

So, given the current situation, what does the Bible say about this?

Would Jesus support the Occupy movement and other organizing campaigns?  Would Jesus be okay with clergy and communities of faith participating in such public actions?

Well, for starters, we can look at several of the similarities between the economic situation in the U.S. today and the economic situation of First Century Palestine – which was an important issue for many of the biblical writers and particularly that of Luke.

Just like in the U.S. today, the economic gap between the rich and the poor at the time the Gospel of Luke was written was extremely large.  While the lower and middle classes made up the majority of the population – at least 90% – the small group of elites owned most of the wealth, received special treatment, often did not work for their wealth, and increased their wealth at the expense of the poor.  Additionally, there were great numbers of people who were labeled by society as unemployable – such as the lame and the lepers – and there were no governmental programs that enabled these people to have something to fall back on so that they could take care of themselves.

Not only this, but many of the religious leaders – for instance, the Sadducees and the scribes in Jerusalem – were part of this elitist class and used the temple as a place where they could gain financial profit at the expense of the poor and marginalized.  We see examples of this throughout Luke and particularly in chapters 19 through the beginning of 21.  In chapter 19, Jesus enters the temple, drives out all who were selling in it and declares that several of the religious leaders, merchants, and money changers turned what should be a house of prayer into a den of robbers.

According to Jim Wallis in his book Rediscovering Values, on Wall Street, Main Street, and Your Street: A Moral Compass for the New Economy, Jesus’ anger in this chapter is not necessarily directed at the selling of items in the temple itself.  In other words, having a “gift shop” or a bake sale or rummage sale in a church today is not necessarily the problem.  Rather, Jesus’ anger here is about something deeper which related to the time of the event – during the Passover.  At this time of the year, pilgrims would travel long distances – often from different countries – in order to get to the temple in Jerusalem.  Once they got to the temple, they were supposed to make sacrifices.  These travelers would not be able to transport livestock from their homes on this long journey to the temple, so the merchants and money changers would sell animals to these travelers in the outer court of the temple in order for them to have something to sacrifice.

However, since the merchants had full control over the livestock for sacrifices, the money changers would inflate the currency rate (because there was only one type of coin that was accepted in the temple).

And this is when Jesus flipped his lid…

and the tables in the temple…

literally. 

JESUSOCCUPY

And what Jesus was most ticked off about was that God’s worship place was being turned into a “den of robbers,” where few who had control over the market “accumulated great wealth for themselves at the expense of those who could least afford to pay.”[1]

…What Jesus was angry about was greed and actions made by the people in the temple that took advantage of the poor.

As Wallis states:

“No doubt these money changers would have argued that they were only responding to a demand of the market, but Jesus didn’t seem to see it that way.  What was happening in the marketplace was a spiritual and moral problem, not just an economic one.”[2]

Wallis goes on to ask the question:

“So do Christians have a responsibility to turn over the tables of an unjust market?  Furthermore, as the body of Christ, which is the new temple, do we need to provide an economic witness in the marketplace that reflects God’s values of compassion, fairness, and justice?”[3]

Here, as Jesus turns over the tables, we see a Jesus who is furious at the unjust system of the marketplace that was taking advantage of the poor in order for few to satisfy their greed.  And not only does He get angry here, but He also confronts those who are taking advantage of the poor in these ways.

…In His temple outburst, Jesus teaches us that “there are some things that we all should get angry about, that there are situations where the only appropriate response is confrontation.”[4]

After Jesus cleanses the temple in Luke, He continues to teach in the temple and confront and stand up against leaders who take advantage of the marginalized.  In the end of chapter 20, He warns His disciples about the scribes – who walk around in long robes, like to receive special attention and high honors in public places, and who devour widows’ houses.  And in the first four verses of chapter 21, Jesus points out an example of how the elite devoured these widow’s houses: by allowing a poor widow to place two coins – all that she had to live on – into the treasury, and thus leaving her to fend for herself in such a brutal society with no money.

It is because of Jesus’ radical teachings and actions in the temple and throughout the rest of Luke that we might not just ask the questions: “would Jesus support Occupy?… Would Jesus support community organizers, clergy, and communities of faith as they take a public stand?”  But hopefully, these radical actions that we read about will also lead us to consider: if these events occurred today, was Jesus actually occupying the temple?  Was Jesus actually getting ready to organize an economic justice campaign that was carried out throughout His ministry and that He then passed on to all of His followers to carry out after He ascended into heaven?

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Occupy the Church?

 If we are to consider these questions, we might also consider if the Western Church – like the First Century temple – is part of the problem.  According to Wallis, one of the major problems that has gotten us where we are today is that the U.S. is so focused on individualism.

“The value of the individual is central to American history, but extreme individualism teaches that life is all about me and not about ‘them’; about besting and beating our neighbors, rather than loving or even looking our for our neighbors.  It teaches that people basically get what they deserve, and if you start helping those around you, you may be destroying the natural order of a social competition…Advertisers confirm that it’s all about me and tell us that the next new product, purchase, outfit, vacation, car, or home will finally make us happy.  But it doesn’t… [And] community has been replaced by isolated individuals locked in an endless and stressful match to have the biggest house, the largest televisions, the sexiest bodies, the most exotic vacations, and even the most successful children.”[5]

This problem continues to be manifested and developed in the Western Church in the U.S.  In many churches throughout this country, it is pretty common to hear sermons preached from the pulpit about how faith is only a personal relationship with Jesus Christ, and thus in order to develop one’s faith, one must read the Bible, pray, and make pure and pious choices in life.  While faith is personal and needs to be refined and developed through piety and spiritual practices, these are not the only aspects of faith.  And when the Church focuses so much on individualism and teaches that faith in Jesus Christ is all about “me and Jesus” or a person’s individual and personal relationship with Jesus Christ, individuals will focus on satisfying their own needs and thus lose sight of the importance of community, justice, and serving and loving others.

Consequently, the Church seems to be contributing to this economic injustice problem in the U.S. by producing greedy individualistic Christians.

In addition to this, the Western Church also continues to manifest and produce Christians who are focused on consumerism and materialism.  For example, how many churches pour thousands of dollars into their buildings and sound systems while – at the same time – ignore the fact that neighbors only a few miles away who are starving and/or struggling just to get by.   And even when churches do use their resources to serve others in the community, preachers and teachers often avoid discussing the sins of consumerism and materialism, and in some cases even preach messages of a prosperity gospel.

However, this is opposite of what Jesus taught about money and materialism.  Not only did He ask His disciples at the beginning of His ministry to give up their possessions and follow Him, but He also established a community that lived simply and emphasized a system of redistributing money and goods to others in the community who were in need.  Moreover, He taught that people cannot serve two masters – both God and money – because they will love one and hate the other.  Thus, His followers cannot serve money if they serve God.

For Jesus, it was/is important that His followers (all of them, not just 12) must not store up treasures here on earth, but rather store them up in heaven… because wherever our treasure is, that is where the desires of our hearts are.

Therefore, we cannot serve both consumerism/materialism and God.

Skye Jethani further explains this in her article Leader’s Insight: From Christ’s Church to iChurch – How Consumerism Undermines Our Faith and Community: “The problem is not consuming to live, but rather living to consume.”  In other words, consumerism/materialism/status seeking – rather than faith, community, justice, service to others, service to God, vocation – becomes the reason for and defines the meaning of life.  And so this explains why many Christians live very similar lifestyles to the rest of consumerist/materialistic America.  As Jethani further notes: “most churchgoers have not adopted a biblical worldview, they have simply added a Jesus fish on the bumper of their unregenerate consumer identities.”

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The Church As Occupy-ers?

For these reasons, I believe Christians in the U.S. must begin to confront the issues of greed, consumerism, and materialism by occupying the Church… taking a public stand.  However, we cannot stop here.  We must continuously confront the systemic injustices in the U.S. that oppress and take advantage of the poor and middle class.

As Dietrich Bonhoeffer put it in his discussion about the political responsibility of the Church in Ethics: it is “the Church’s office of guardianship that she shall call sin by its name and that she shall warn men against sin…If the Church did not do this, she would be incurring part of the guilt for the blood of the wicked.”[6]

In other words, leaders of the Church must preach to the individuals in their congregations about the sins of the government in order to move these individuals to action in confronting such sins.  If leaders/pastors fail to do this, and if laypersons fail to take action, we become just as much a participant in the sin as those who were already living into the sin.

“If you are neutral in situations of injustice, you have chosen the side of the oppressor.” – Bishop Desmond Tutu

And so Christians cannot sit around and remain neutral during this time where economic injustice prevails as the greedy elite and powerful increase their wealth at the expense of the poor and middle class.
Christians cannot fail to testify the good news of Jesus Christ.
For, to Luke, the good news of Jesus Christ can be summed up in chapter four, where he begins his ministry by proclaiming:
“The Spirit of the Lord is upon me, because he has anointed me to bring good news to the poor.  He has sent me to proclaim release to the captives and recovery of sight to the blind, to let the oppressed go free, to proclaim the year of the Lord’s favor.”
And this year of the Lord’s favor He was referring to was the year of Jubilee – the year that the Jews had been waiting for.  It was the year when land would be returned to its original owners, all Hebrew slaves would be set free, and all debts would be remitted.
It was the ordered way of breaking down inequalities and injustice and making peace.
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Our Opportunity to Protestify:
As Shane Claiborne puts it:

“No doubt Wall Street has some things to learn about Jubilee. Jubilee was God’s alternative to the patterns of Wall Street. As the Occupy Wall Street movement catches the world’s attention, those of us who are critical of Wall Street have a responsibility. We can’t just be defined by what we are against, but should be known by what we are for.  After all, the word “protest” originally meant “public declaration”. It wasn’t just about being against something, but it was about declaring something new and better. “Protest” shares the same root as “testify”.  So It’s time to protest-ify.”

As we begin this season of Lent – this time of wandering in the wilderness – may we be reminded that not only does the Resurrection and the promise of new life come after the wilderness, but that we – as followers of Jesus Christ – are called to help bring forth that new life here on earth.

And so may we find hope knowing that in the midst of these trying economic times – where so many of our parishioners, neighbors, and even family members are struggling to get by – that we have an opportunity and a responsibility to stand publicly for and with them.

For now is our opportunity to protestify!

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Related Articles:

5 Things the world could teach America about economic justice (on cnn.com)

Sermon: “Time to Protestify” (on musingsfromabricolage)

Lift up your Voice!- Joining Dr. Martin Luther King, Jr’s Unfinished Movement for Justice and Equality (on musingsfromabricolage)

[1] Wallis, Jim, Rediscovering Values, on Wall Street, Main Street, and Your Street: A Moral Compass for the New Economy, (New York: Howard Books, 2010), 34.

[2] Id.

[3] Wallis, 35.

[4] Id.

[5] Wallis, 68-9.

[6] Bonhoeffer, Dietrich, Ethics, (New York: Touchstone, 1955), 345.