There is sometimes a perception that low-income people are victims or helpless, as well as another that they are deserving of their economic status because they lack certain skills, ambition or values. A study performed by the Gallup organization reported that 54% of the U.S. population believe that “low self-esteem” was a significant factor in homelessness, and alcoholism a causal factor in 52% of cases, although 94% believed the homeless could lead productive and self-sufficient lives if given the opportunity.(i) Both views tend to understand the low-income population as powerless to get what they need. While this is certainly true of some, for many these judgments may simply be the perceptions of economically or socially privileged people that ignores the ingenuity and creativity expended by low-income people in pursuit of basic survival, especially since more people are fighting for economic survival than in the past. Continue reading ‘Poor & Helpless – Two Different Things’
Posts Tagged ‘oppression
This is a project I was involved with several years ago, while in seminary. I have threatened numerous times to revisit this and continue to work at the basic premise. It was good, just not complete. If you feel inclined to help, I would appreciate any suggestions. I will no doubt make sure that the revisions can be seen apart from the original, which is owned collectively by all the authors. Each gave their permission years ago to work with this, as long as attribution was given.
Be prepared: This is a small book. It is, at least I think, interesting and challenging – especially for churches in flux and those trying to redefine their identity – but it is not a quick read.
Continue reading ‘Growing Beyond Numbers – a continuing project’
Continued from Part 2
From this point forward, this paper follows a fairly radical ethical line – one based on Mat 16:25-26,
“For those who want to save their life will lose it, and those who lose their life for my sake will find it. For what will it profit them if they gain the whole world but forfeit their life? Or what will they give in return for their life?” (NRSV)
The church has based much of its behavior, since becoming an institution, on maintaining its status, solvency, relevance and political clout in the world. That behavior, as stated above, has included the historical marginalization or oppression of significant groups, many of who are still found within its doors. When this conduct is measured against what is perhaps the most significant Christian ethic, the “greatest commandment” of Mat 22:37-39[1], it fails miserably. The antidote for this ethos is none other than to embrace the message of the greatest commandment even if it leads to the church’s own material demise. The life of the church is founded on the concept of being the light of Christ to the world and, however divine the calling may be, is a temporal and, therefore, quite possibly a temporary presence in society. To maintain its existence at the expense of any of its neighbors, which includes any part of God’s creation inside or outside its walls, is to seek life over its mission. Continue reading ‘Can the Church Reconcile with its Own Victims? (Part 3)’
Continued from Part 1
Reform movements have been associated with the church since its earliest days, generally when it was considered too focused on earthly or material matters. John Chrysostom, in the late fourth century, wrote of the political intrigue, power struggles and scandalous excesses being enjoyed by priests and laity of the church. He restructured the finances of the church in Constantinople, selling many of the acquired luxuries of the clergy to feed and cloth the poor,[1] thereby enraging many of the priests. One thousand years later, the Brethren of the Common Life, an order started by Gerard Groote, railed against many of the same problems, including the secularization of the church.[2] Between these two examples and their respective timeframes, history tells of myriad other reform movements that sought to correct very similar patterns of behavior, resulting in a list of dissidents within which almost all Protestant denominations can find their roots – Erasmus, Luther, Zwingli, Calvin and Wesley to name but a few. Continue reading ‘Can the Church Reconcile with it’s Own Victims? (Part 2)’
I am posting this on both my blogs, because it is important (I think). It sets a stage for meaningful discussion about power and privilege. These are excerpts from the full article at my other blog.
Privilege is one of those very strange things. Those who lack it generally recognize it as either something to envy or something to despise. Those who know they have it and are inclined to have more, manipulate it to their own advantage. Then there is the great, largely clueless majority who, if asked, will tell you they don’t have privilege – they are just as downtrodden as women, people of color, GLBT or whatever other group they may name. Sometimes I think that the invisible unflective privilege is the most heinous and insidious.
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It is important to keep in mind that, just because a constitutional amendment is passed by popular vote, the amendment is not necessarily constitutional. Determining consistency with the overriding provisions of the constitution falls on the backs of the courts, which makes it a highly contentious and potentially unpopular part of the US system of justice. You might say that, when the courts get the most heat from the public, they may have come the closest to doing what they were created to do.
This is a movie from the Courage Campaign in California. It is truly poignant. I encourage all, no matter your thoughts on same-sex marriage, to see this video and ponder the effects of potentially being forced to divorce your spouse.
Or, you can go to http://www.couragecampaign.org/page/s/divorce
Perhaps this begs a question. If you don’t believe they should be married to each other, who do you believe they should marry?
While I understand religious people’s dismay with social issues like abortion, teen pregancies and other sexuality issues, the track record for abstinence only sex ed has been worse than abysmal. If we are truly concerned about protecting young people from these life-changing situations that potentially challenge their emotional, spiritual and physical well-being, we will scream long and hard that education include effective prevention techniques as well as help young people to reach a reasonable level of maturity with regard to the ways in which their bodies function. Continue reading ‘Speaking Out on Comprehensive Sexuality Ed’
Moving Towards the Reality of Empowered People …
Marx conceived of a day when the disenfranchised proletariat would rebel against the powerful gentry and communalize all real holdings. The intermediate step would require a socialist structure, before the final step to communism would be possible. The leaders of this nation would be accountable to the proletariat, operating purely in the collective best interest of the larger community and the resulting government would be very democratic. In the instances where Marxism has been exercised to any degree, virtually the opposite has occurred. In the end, a new bourgeoisie developed – an elite group of politically minded people living in stark contrast to the general populace – that was more oppressive than that which it replaced. Productivity in countries without private ownership decreased rather than increased. The result was squalor, hunger, poverty and disillusionment – the very conditions Marx wished to overcome. Continue reading ‘Marx on Religion & its Role in Oppression (Part 3)’
Did Disillusion Foster More Illusions?
Criticizing Marx on particulars is relatively easy, especially since there has been a considerable expanse of time between his writings and the current social, economic and political climates. It becomes easier yet when using proof-texts upon which to base the critique, as opposed to performing a broad study of Marx’s ideas. The latter would obviously be outside the scope of this paper. While further criticisms will undoubtedly develop, it would be appropriate to concentrate largely on integrating the three subjects previously discussed into a dialogue that may be useful to the very people that Marx wrote against – capitalists and Christians. Continue reading ‘Marx on Religion & its Role in Oppression (Part 2)’
Luke’s Jesus
Several year’s ago, after finally giving my heart to Christ, I asked several people the question, “Okay, now what?” I had no idea what it meant to be a Christian, and little background from my early childhood from which to cull an answer. Almost everyone, including several clergy, suggested I read the Gospel of John, followed by Matthew, Mark and then Acts. What was it about Luke’s Gospel that prompted people to omit it from a new Christian’s reading list? Historically, Luke hasn’t been a favorite Gospel, which, for me at least, prompts the question, “What does it say that might be uncomfortable to the church hierarchy?” Luke’s Jesus, it seems, was an advocate of social justice, a vehement critic of religious authorities and a harsh judge of the people who rejected God’s “true” ministry. Continue reading ‘Luke’s Jesus’
Continued from Part 4, or go to the beginning and view the Table of Contents.
I will resist the urge to recap the arguments so far. They are here, after all, to find and read in the first four parts. In this section I want to speak of why this topic is important in the first place. Nothing like waiting until the end to do that, is there? Ultimately, what I have to say on this will be based on two central beliefs.
(i) As long as it falls short of idolatry, the image that each of us has of God can serve be valuable for our faith lives. It is one thing to say, “I find an affinity with a male or female image of God that informs my personal spiritual journey,” and a whole different thing to say, “God is male – to say otherwise is blashemy, a sin or whatever.” We have a right to envision God in the way that is most comfortable to us, as long as we remain cognizant of the fact that it is just an image.
(ii) When it comes to public worship or study, however, our personal image of God needs to be left at the door. In this situation, we may be responsible not just for our own spirituality, but that of others as well. To formalize or otherwise restrict public worship and theology to that of our own is to reach the point of idolizing our own rationality, or irrationality as the case may be. Continue reading ‘God as Mother – Innocence Lost (Part 5)’
Continued from Part 3, or go to beginning at Part 1.
EMASCULATION OR UN-MASCULINIZATION OF GOD
Opponents of inclusive imagery and language about God often claim it is bordering on blasphemy, with a significant number of those making the case being women. Proponents cite myriad reasons for its legitimacy. For now, let’s begin by looking at the arguments for the masculine image of God, so we can determine what’s at stake in changing our approach.
Except for Mormons, many who believe there is a God-mother beside the God-father, and some non-trinitarian sects, most adherents of Christians sects believe that the totality of God is wrapped up in the trinitarian formula, “Father, Son and Holy Ghost (Spirit).” To change that formulation, many think, is to attack the very nature of God and to lead people away from the “true” God. Besides the fact that God does not need protecting, on which I hope we would all agree, then what is in need of protection is a tenet of faith – a dogma – a way of understanding God. The way in which we speak of God does not change who and what God is. The tenacity with which people hold onto specific images prompts us to ask, “What is really at stake?” Continue reading ‘God as Mother – Masculinity Lost? (Part 4)’
Continued from here. Go to Table of Contents
Pastoral care in spiritual abuse
Most of the authors, again, describe two distinct groups – those that abuse and those that are abused. While the majority discuss pastoral or secular care for the victims, little is said about the perpetrators of spiritual abuse. Arterburn and Felton, however, seemed to acknowledge the brokenness and victimization of all the participants by providing a short section, after each description, labeled “Hope for the …”. While differences can be distinguished with regard to aggression, intentionality and, to some extent morality, each of the players who stay in an errant or sick religious environment, without trying to change it, can be viewed as victims in need of recovery and redemption. Care should be taken, however, to avoid excusing aberrant behavior, since that can lead to freeing the victimizers from the obligation or duty to recognize and change their abusive patterns.
Continue reading ‘Scapegoating & Spiritual Abuse in Churches (Part 3)’
Rev Andy Little
MINISTRY FROM TWO POLES 
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