Text of the Day 11-18-2016

Each Tuesday and Thursday I do a short reflection on a Bible verse from a devotional and social justice perspective. You can sign up to get a prompt via SMS here: 
Text Of The Day

Today’s text is Genesis 2:1-4. This version is from The Message:

Heaven and Earth were finished,
    down to the last detail.

By the seventh day
        God had finished his work.
    On the seventh day
        he rested from all his work.
    God blessed the seventh day.
        He made it a Holy Day
    Because on that day he rested from his work,
        all the creating God had done.

This is the story of how it all started,
    of Heaven and Earth when they were created.

Christians often fail to appreciate the social significance of the sabbath. When they read about Jesus defying the Pharisees and healing on the sabbath, they often think, “Those mean ol’ Pharisees!”

But it’s likely the Pharisees’ thinking was not far from your own doctor’s. If you come in for treatment for a non-life-threatening condition on Saturday, they will tell you to come back when their office is open on Monday!

For a population of people who told the story of escaping from slavery in Egypt, who were forced to live a second-class citizens in Babylon, the sabbath was non-negotiable. It was an emphatic statement that life is more than work, and that every creature is entitled to the dignity of a day of simply being who they are. Their life cannot be co-opted as labor for someone else. Farm animals, even the land, deserve a day of rest to simply be who they are before God.

In this sense, sabbath is about liberation. It is opposed to everything that enslaves and oppresses—including, Jesus reveals, the sabbath itself.

It was a theological statement; not merely a labor law. Here in Genesis, it is written in the fabric of creation. Even the omnipotent God takes a rest, so don’t let anyone steal yours. Make sure that others—especially the financially poor—have what they need to rest. Don’t let the tyranny of the urgent, corporate overlords, or politicians take away your right to sabbath. If and when they do assault your right to a day off, recognize that the destroyers of rest and liberation are held accountable by God.

Text of the Day 11-10-16

Each Tuesday and Thursday I do a short reflection on a Bible verse from a devotional and social justice perspective. You can sign up to get a prompt via SMS here: 
Text Of The Day

I have several texts for you today, depending on what you need.
Here’s one if you need hope and encouragement from Romans 5:3-5:

We even take pride in our problems, because we know that trouble produces endurance, endurance produces character, and character produces hope. This hope doesn’t put us to shame, because the love of God has been poured out in our hearts through the Holy Spirit, who has been given to us.

But sometimes you just need to lament. This is from Psalm 44:

You’ve made us a joke to all our neighbors;
    we’re mocked and ridiculed by everyone around us.
You’ve made us a bad joke to the nations,
    something to be laughed at by all peoples.
All day long my disgrace confronts me,
    and shame covers my face
because of the voices of those
    who make fun of me and bad-mouth me,
        because of the enemy who is out for revenge.

Sometimes you need rage. This is from Psalm 94:

Rise up, judge of the earth!
    Pay back the arrogant exactly what they deserve!
How long will the wicked—oh, Lord!—
    how long will the wicked win?

Often in religious circles, there’s a good deal of smarm and tone policing. Preachers and others who mean well tell you how you should feel about something. Let me share this with you: there is no should when it comes to how you feel. You feel how you feel.

I don’t see a lot of tone policing in the Bible, except from Job’s friends, and they were kinda jerks.

What I do see among biblical authors is a wide range of responses to a wide range of human experiences: exile, loss, homecoming, romantic love, death, injustice, birth, awe, and resurrection. Whatever you need from the Bible today, I encourage you to delve into it and read. It encompasses both human words about God and God’s Word to humans, and it expresses the full breadth and complexity of our lives.

Text of the Day 11-8-16

Each Tuesday and Thursday I do a short reflection on a Bible verse from a devotional and social justice perspective. You can sign up to get a prompt via SMS here: 
Text Of The Day

Today’s text is from Proverbs 13:12:

Hope delayed makes the heart sick;
    longing fulfilled is a tree of life.

Of course, I can’t read this Proverb without thinking of Langston Hughes’ poem Harlem:

What happens to a dream deferred?
      Does it dry up
      like a raisin in the sun?
      Or fester like a sore—
      And then run?
      Does it stink like rotten meat?
      Or crust and sugar over—
      like a syrupy sweet?
      Maybe it just sags
      like a heavy load.
Or does it explode?
Hope, it turns out, is one of the qualities followers look for in a leader, according to Gallup’s research in Strengths for Leadership. This affirms research by psychologist Martin Seligman, whose concept of learned helplessness has informed decades of study. According to Seligman, the amount of hope language in their speech is the best predictor (90%) of whether a candidate will be elected president.
Hope is what motivates people to work for change.
That’s why, even though the author of Proverbs had no idea what “hope deferred” would mean to African-American people 3000 years later, the words resonate so strongly. Your hope and your dream of the future is what binds you in a web of mutual self-interest with your community. But hope deferred or constantly disappointed makes us cynical and heart-sick.
A church that lives out its mission embodies a community of hope. They share a dream and want to share their hope with others. Jesus said “blessed are y’all who hunger and thirst for righteousness, for you will be satisfied.” We encourage each other because our longing for justice is a happy hope.

Text of the Day 11-3-16

Each Tuesday and Thursday I do a short reflection on a Bible verse from a devotional and social justice perspective. You can sign up to get a prompt via SMS here: 
Text Of The Day

Today’s text is Genesis 1:27:

God created humanity in God’s own image,
        in the divine image God created them,
            male and female God created them.

There are three things that are revolutionary about this verse. All of them are about how God values humanity:

  1. It is a statement that directly contradicted Babylonian and Egyptian religion which typically said that the gods made human beings to be slaves, or as the consequence of a divine conflict. In ancient Hebrew religion, God intentionally created human beings to reflect God’s deepest self, not as slaves.
  2. It asserts we are made in God’s image regardless of gender. God’s image apparently incorporates the full spectrum of human gender. It’s a statement about equality and inclusion.
  3. It upended typical religions of the day, which made images (idols) of the gods. God’s command to make no images of God tells us: if you want to see God, look at image of God in the person next to you. It drives us to look for God horizontally, not vertically.

We might sum up these revolutionary ideas with the words “intention, equality, diversity.”

I think our religious practice is still trying to catch up to this 3000 year-old idea. We have a hard time recognizing that every human is made in the image of God. Jesus restated it when he said we should look for him among the poor, sick, and imprisoned.

Think also what it says about you: whatever shortcomings and limitations you believe you have, whatever toxic body image or self image our culture has forced upon you, remember that you are made in the very image of God. You and the 6 billion people who share this spinning rock are alike in that you reflect God’s glory and beauty.

And if we learn to love our neighbor as we learn to love ourselves, we will learn to love God.

Text of the Day 11-1-16

Each Tuesday and Thursday I do a short reflection on a Bible verse from a devotional and social justice perspective. You can sign up to get a prompt via SMS here: 
Text Of The Day

Today’s text is from Mark 11:28-33:

They asked, “What kind of authority do you have for doing these things? Who gave you this authority to do them?”

Jesus said to them, “I have a question for you. Give me an answer, then I’ll tell you what kind of authority I have to do these things. Was John’s baptism of heavenly or of human origin? Answer me.”

They argued among themselves, “If we say, ‘It’s of heavenly origin,’ he’ll say, ‘Then why didn’t you believe him?’ But we can’t say, ‘It’s of earthly origin.’” They said this because they were afraid of the crowd, because they all thought John was a prophet. They answered Jesus, “We don’t know.”

Jesus replied, “Neither will I tell you what kind of authority I have to do these things.”

Religious leaders have not changed much in 2000 years. We don’t want to alienate anyone, least of all members of our congregations. We cling to the belief that in any conflict between oppression and liberation there is some third way or a mushy middle that will keep our hands clean from human fallibility or political consequences. It’s what led some white Birmingham church leaders to tsk-tsk at Martin Luther King, Jr. for “moving too fast” and “stirring up trouble,” and why his letter back to them is a classic. They could not recognize this audacious movement as a movement of God.

When our neutrality and our authority is questioned, we get butt hurt. “Who gave you this authority?” they ask Jesus. They are indignant precisely because they lack moral courage to name the theological reality in front of them.

If Jesus were a typical religious leader, the only reason anyone would ever want to crucify him is because he was boring.

“Mark’s Gospel originally was written to help imperial subjects learn the hard truth about themselves. He does not pretend to represent the word of God dispassionately or impartially, as if that word were innocuously universal in its appeal to rich and poor alike. His is a story by, about, and for those committed to God’s work of justice, compassion, and liberation in the world.” — Ched Myers, Binding the Strong Man.

The power to speak truth to power does not come from earthly power. It comes from God, and God is never neutral. And it’s only from this perspective, that God is active on behalf of those who are oppressed, that the good news can actually be heard.

Something to think about: the powers that be fear YOU.

Text of the Day 10-27-16

Each Tuesday and Thursday I do a short reflection on a Bible verse from a devotional and social justice perspective. You can sign up to get a prompt via SMS here: 
Text Of The Day

Today’s text is Matthew 16:24:

Then Jesus said to his disciples, “All who want to come after me must say no to themselves, take up their cross, and follow me.

I think this is one of the most misunderstood and misapplied scriptures in the gospels. In Luke’s gospel, the phrase is “take up their cross daily,”and so Christian commentators speak generically about self-denial as part of discipleship.

But the cross had a specific meaning. It was reserved for rebels and traitors to the Roman Empire. If you were hung on a cross, you were a billboard for the power of Rome. It wasn’t just execution—it was advertising. Public execution is a demonstration of power. It’s meant to intimidate and terrorize people into submission.

So when Jesus tells his followers to “take up their cross,” he is essentially telling his followers, “Do the kinds of things that will get you labeled a traitor to the Empire.” Denying yourself means abandoning the selfish quest to move up the ladder of power, status, and respectability. Jesus is saying, “Kick the ladder over.”

His statement also stands in contrast to what revolutionaries usually say: “Take up your sword and follow me.” Jesus rejects violent revolution in favor of the nonviolent way of love.

When the organizers of the Civil Rights Movement began encouraging people to actually get arrested, they were flipping the script: Being arrested was not shameful; it was a badge of honor. It exposed a broken system for the sham it was. So likewise, when I see Colin Kaepernick choose to kneel rather than stand for the National Anthem, I understand he has chosen a cross to carry precisely in order to flip the script.

I believe this scripture goes hand in hand with the one I shared on Tuesday: “My yoke is easy and my burden light.” The more I have come to understand what it means to address systemic injustice, the more I realize that living under the power of authoritarian religion and coercive Empire is a far heavier burden than the cross of Christ.

Text of the Day 10-25-16

Each Tuesday and Thursday I do a short reflection on a Bible verse from a devotional and social justice perspective. You can sign up to get a prompt via SMS here: 
Text Of The Day

V0045282 A man carrying Holy water with his wife. Gouache drawing.

Credit: London, Wellcome Library, Copyrighted work available under Creative Commons Attribution only licence CC BY 4.0 http://creativecommons.org/licenses/by/4.0/

Today’s scripture is Matthew 11:28-30:

“Come to me, all you who are struggling hard and carrying heavy loads, and I will give you rest. Put on my yoke, and learn from me. I’m gentle and humble. And you will find rest for yourselves. My yoke is easy to bear, and my burden is light.” (CEB)

So much of religious practice seems to be about gritting your teeth and striving for something hard. People interpret “take up your cross and deny yourself” to mean that following Jesus is about doing something difficult or contrary to your deepest desire.

But Jesus seems to be saying that following The Way is not about heavier and stricter interpretations of scripture. The Way is about letting go. In Eugene Peterson’s translation, he calls it “relaxing into the unforced rhythms of grace.”

Living this Way will certainly put you at odds with the Kingdom of Busyness and Death. But there is peace and rest in it.

Text of the Day 10-20-16

Each Tuesday and Thursday I do a short reflection on a Bible verse from a devotional and social justice perspective. You can sign up to get a prompt via SMS here: 
Text Of The Day

Today’s scripture is Proverbs 24:10-12:

If you show yourself weak on a day of distress,
    your strength is too small.
Rescue those being taken off to death;
    and from those staggering to the slaughter, don’t hold back.
If you say, “Look, we didn’t know about it,”
    the one who weighs hearts—doesn’t he understand?
    The one who protects your life—he knows.
    He makes people pay for their actions.

“We didn’t know about it” is the excuse most of us use to ignore injustice. It sounds a lot like the hapless goats who say to Jesus, “When did we see you hungry, or sick, or in prison?” in Matthew 25:44.

The author of Proverbs doesn’t buy it.

We see that this excuse has been around for a long, long time. God holds us accountable for a basic level of social awareness. If we become aware of someone being taken off to death, we have an obligation to the one who weighs our hearts to do something about it. You’ve probably read the poem by Martin Niemöller, “First they came for the Socialists.” This passage says basically the same thing.

Recently, I watched 13th, the Netflix documentary about how our criminal justice system has continued the slave system in our country. Prisoners themselves are trying to get our attention. Because I am now aware of it, I cannot ignore it. That’s one reason I’m part of Faith in Action Alabama and will be helping to lead the District Attorney Forum on October 27 at 7PM at Sardis Missionary Baptist Church.

When you become aware of injustice, do something. God made you neither weak nor blind to injustice, but in God’s image: powerful, creative, insightful, and capable of helping on the day of distress.

Text Of The Day

Sometimes you just need a prompt, maybe a couple of times during the week, to read the Bible and reflect on it. You’re not crazy about syrupy-sweet devotionals and you want something that will tickle your brain as well as challenge you to “do justice, love kindness, and walk humbly with God” (Micah 6:8).

If that describes you, you can click the link below to sign up below for a SMS-based Bible study prompt.

Text Of The Day

Reading a Pro-slavery Sermon from 1863

Family_of_African_American_slaves_on_Smith's_Plantation_Beaufort_South_Carolina

Family on Smith’s Plantation, Beaufort, South Carolina, circa 1862. Image courtesy of the Library of Congress and learnnc.org

This is an excerpt from a sermon given at Christ Church in Savannah in 1863. It is a pro-slavery, pro-Confederacy sermon. I’m sharing it, with my commentary, because I think it illumines contemporary rhetoric about race, history, war, international politics, and the South. I’ve added emphasis where I think the rhetoric is particularly interesting.

Preachers need to understand preaching history because we often replicate the rhetoric of pundits and politicians in sermons. Churches soothe the moral conscience of parishioners by repeating the talking points of our dominant culture. But how do you know when you are preaching the gospel, and when you are preaching Empire? How can you determine when you are preaching prophetically, and when you are accommodating the culture?

It’s important to learn from the past, to watch the dance of rhetoric and ethics that preachers have done every Sunday for centuries. It isn’t surprising that white Southern Christian preachers justified both slavery and war. Some of their talking points sound awfully familiar.

This preacher (Stephen Ellis) preaches a sermon to encourage the young Confederacy. At 24 pages, it was probably at least an hour long. It is verbose, in the way of 19th-century homileticians, who were well-educated and thought it important to speak in a way that fit their class. He quotes Greek philosophers, contemporary statesmen, and news reports. He refers to the Greek language. He comes off as smart and well-spoken.

The scripture is the story of Samson getting honey from the corpse of a lion he killed. There is no exegesis of the text. It’s simply a jumping-off point for the speech that follows. Out of a strong conflict will come something sweet.

He touches on some familiar themes: the danger of appeasement, the difference between a just peace and an unjust peace, the horrors of war, and endurance through trying times. He uses flowery language and long, image-heavy descriptions.

But delightful as is the word [peace], and attractive as are its associations, we should not be seduced by them to yield up either right or truth or justice for its attainment. It would indeed be a great burden rolled from our hearts if we could take our children to our bosoms, and feel that they indeed had a country–if we could look upon our noble sons and rejoice that they were freed with honour from any further conflict with foemen so unworthy of their steel–if we could glance around our hearthstones and be satisfied that no rude trumpet would again disturb their peace, no roar of cannon drive us from their shadow–if we could enter the temples of God and sing the angels song of peace on earth, good will towards men.

White men, that is.

The preacher has done a good job setting up the siren song of peace. He indicated early on that he is crafting this image simply to undo it. This illusion is no real peace, he says.

Missing, of course, is any reference to the lives of slaves. (Presumably, the life of a slave is all peace.)

But until we can do so with honor and with security, let us banish the idea from our thoughts. Let there be no making haste to find Peace. It will come when God sees that war has accomplished his purposes, and it ought to come no sooner. Unless we follow his guidance in this matter, we shall fall into temptation and a snare, and in grasping at a shadow, lose the substance which we have already gained at the cost of so much precious blood.

In other words, dreams of peace must be put aside, for now, or else all the troops will have died in vain. This is a common pro-war talking point in any conflict.

“Precious blood,” of course, has theological overtones—it’s Jesus’ precious blood that saves us from hell and punishment, according to penal substitutionary atonement theory.

I believe this atonement theory is especially prevalent in the South because it helped justify slavery. If you want to exterminate indigenous people and base an economy on slavery, it helps to frame sin as “rebellion,” and God’s justice as physical, painful retribution—in this life or the next. The requirement of justice is the violent death of someone—and the unjust death of an innocent man, a lynching, helps restore equilibrium. Any violence you then use to enforce social order and compliance is infinitely more merciful than social anarchy or the eternal flames of hell. For the good of the nation, the powerless must die. But their deaths are noble. Preserving social order, the Great Chain of Being ordained by God, is necessary to prevent a slide down the slippery slope into the anarchy of the savages.

The preacher also establishes that the war, a historical necessity, must be the will of God. War is a refining, purifying fire, in which the mettle of their (manly) resolve is tested.

Now the preacher turns to the political part of his sermon, justifying secession and portraying the Northern aggressors in negative terms:

We seceded from the Government of which we were once a part, because we felt that under it we no longer had a country. For what is our country? Our country is in its constitution, and its provisions were openly and shamefully violated–our country is in its religion, and its altars were desecrated by infidelity and the vilest fanaticism–our country is in its institutions, and they were threatened with total subversion –our country is in its social life, and that was covered all over with rude abuse and malignant defamation. And shall we, for peace sake, think for a moment of returning to the embrace of such an Union? God forbid! Let us learn at once the stern truth that we have no country until we make one. We can never go back to that whence we came out. We should not recognize it in its present garb of tyranny. We should not discern that once proud Republic under the mask which it now wears, with the oriental despotism that rules over it, and the oriental submission that kisses its feet. In its delirium it has lost all sense of regulated liberty–it remembers only passion and vengeance. Closing its eyes against all truth, and shutting its ears against all wisdom, it is striking at man madly in its rage, and it is cursing God who has placed the bit in its mouth, and is saying to it, “Thus far shalt thou go and no further.”

Abraham Lincoln? He’s no Christian. He’s an “oriental despot.” (Today, he might be called a Muslim tyrant.) He’s no Western statesman who believes in representative government (for white men).

The preacher describes four kinds of federal overreach—constitutional, religious, institutional (the unnamed institution being slavery), and social. In all of these ways, he says, the South was a victim. Abolitionists and the North have closed their eyes “against all truth” and shut their ears “against all wisdom.” They are examples of the “vilest fanaticism,” impugning the character of honest Southerners.

When activists recently advocated for marriage equality, they were likewise shaking their fist at God, according to Franklin Graham, and undermining the institution of marriage. They subjected their opponents to “malignant defamation” by calling them bigots, or worse.

People who support status quo inequality between white and black folks, who object to discussion of white supremacy and systemic racism, continue to complain about the “malignant defamation” that white people or police officers or America receives at the hands of activists. Advocating for justice is perceived as “vile fanaticism,” an attack upon our country and our way of life.

Yet the preacher offers patriarchal hope to his congregation:

In quietness and confidence is our strength. Manly fortitude and heroic patience will accomplish for us in due time all that we are contending for. We did not enter upon this conflict in the temper of children, who were quarrelling for some mere point of pique, but with the resolution of men who perceived that every thing which made life tolerable was trembling in the balance. Let peace come to us, and let us not forget our manhood and go in search of peace.

The preacher moves on to mourn the fact that the international community has not come to the aid of the South. He only gets around to mentioning slavery toward the end, but it forms the background of everything he says. At first, it’s only an oblique reference: “the peculiar conditions of our labor and climate.”

At the commencement of our revolution… we believed very sincerely that the cotton interest constituted so large a portion of [England and France’s] manufacturing and commercial wealth, that any serious interruption of the supply would create not only great distress in those countries, but would perhaps produce revolution. Under this delusion we continued for eighteen months after our movement began, and it is not yet entirely dissipated. It will require at least two years more of British endurance to convince us of our mistake, but we are, nevertheless, learning our lesson by degrees. We are finding out that God does not permit, under his Providential arrangements, any one nation to hold in its hand the fate, or even the destiny of other nations, but that climate, soil, labor, staples, are so distributed throughout the world, that if a supply of any necessary article is dried up in one direction, its production can be forced in some other direction.

England can replace the slave labor of the South with India. Such is the law of the marketplace.

That we hold great advantages over any other portion of the earth in the growth of our great staples, no one can deny. We can defy competition, because of the peculiar conditions of our labor and climate, but we cannot rule the world as we once conceived that we could.

This line gets me every time I read it: “The peculiar conditions of our labor and climate.” Wow.

The limits of Confederate exceptionalism have become clear to the preacher. But slavery? It’s still hunky-dory:

Until within a year after our war began, many of our own people, and almost all the nations outside of us, considered the institution of slavery as resting upon a very insecure basis. They almost universally believed that domestic insurrection would accompany foreign war, and that we should find our slaves rising “en masse,” and distracting all our efforts. Those who had studied this question most thoroughly, and looked at it in the light of philosophy, and especially of the Scriptures, did not fall into this error, and were satisfied from the beginning that the institution would come out of the war stronger than it went into it. Two years of the war have rid every one of any evil anticipations upon this head, and have satisfied the United States government that if these people are to change their condition, it must be changed for them by external force. And while this quiescence on the part of our servants vindicates us from the charges of cruelty and barbarity which have been so industriously circulated against us, it is also teaching us that we can, hereafter, with entire safety, and with most excellent results to ourselves, introduce them gradually to a higher moral and religious life. They know all that is going on. They are well informed about the proceedings of our enemies, and about their pretended philanthropy, and yet what advantage have they taken of it?

One of the favorite tropes of white-privilege apologists is that anyone who stirs up conversation of racial inequality is not really interested in racism, but simply exploiting racial tension for political gain. It is pretended philanthropy. But our black folks are happy just the way they are.

Dang, this strategy is old.

When were they ever more quiet, more civil, more useful, more contented than they now are? Ignorance is really our worst enemy amongst them, and I sincerely hope that when this war is over, we shall, in token of their fidelity and good will, render their domestic relations more permanent, and consult more closely their feelings and affections…

Wow. We’ll let them keep their families together.

Of course, you could also read “domestic relations” as perpetual servanthood. And they didn’t need slavery to do that. They had Jim Crow.

Take a look at this logic:
1. Our slaves (black folks) are fine and happy.
2. If they wanted to change their condition, they would do so themselves.
3. It’s wrong for outsiders to come in and stir them up toward rebellion
4. We’ll help them improve their condition when other conditions are met.

See, it’s all benevolent. Heritage, not hate.

It belies the fact that the Southern elite were terrified of slave revolt, and had spent a century passing more and more restrictive laws to keep poor whites and black slaves from working together or colluding to overthrow the institution of slavery. The preacher himself mentions Harpers Ferry early in the sermon.

Toward the end, the preacher swells to a crescendo praising the Confederacy:

But at the war-cry of her children, “Sic semper Tyrannis,” how her rich blood has rushed back upon her heart, and startled her into life! The sound of freedom’s cry has disenchanted her, and she has sprung full armed into the arena. Her noble sons have gathered around her from her hills and from her valleys, from all her fields of historic fame, from the blue waters of the Chesapeake to the dark rushing torrent of the Kanawha–sons worthy of such a mother. All her old energy has come back to her. All her power of self-denial and self-sacrifice has revived within her. Proud, fearless, indomitable, she looks into the very eye of tyranny, and makes it quail before her majesty of right and truth! The mother of States, she bares her bosom to receive upon it the strokes which are aimed at her children. Hurling defiance in the teeth of her oppressors, she prepares herself to conquer or to die. She hopes, she prays, she struggles for victory, but knowing that everything is in the hands of God, she presses on, uttering the noble words of DeRanville–“If the genius of evil is to prove triumphant, if legitimate government is again to fall, let it at least fall with honor; shame alone has no future.”

And thus white supremacy held onto the notion that it would be justified by God and history well after the war’s end. It wed notions of Christian destiny, feudal honor, patriarchy, slavery, and violent atonement theory.

White patriarchy continues to use this same rhetoric. It appropriates the language of oppression and justice, hoping to turn the tables on activists by pointing out their “vile fanaticism” as a cowardly mask for political or financial gain. People who advocate for equality are “tyrants” who will oppress the majority, if they ever get their hands on political power. We fear our own sin so much that we project it onto our enemies, imagining that they will be just as oppressive as we are—while denying that oppression even exists.

We are such gentle rulers. They will be such harsh ones. That is why they must be kept in their place.

Same song. Different verse. White supremacy did not need to rise again; it was never defeated. It has been hiding in plain sight (from white Christians, anyway) for a long, long time.

I like to imagine how someone in 200 years will read my sermons. I cannot imagine what my blind spots are—that’s why they are blind spots. But if we do not study preaching history, our cosmic vision of what God is up to in the world is limited to our immediate pastoral, ecclesial, political, and social concerns. We will miss the ways that God is working with the church—and in spite of the church—to bend the arc of history toward justice.