Tag Archives: peace

Synchroblog Returns! #TheNewPacifism: The Cost of Peace

new pacifism awh
(banner provided by my friend Alan Hooker, who you can find blogging at here; feel free to use the banner if you participate in the Synchroblog, the link to the googledrive file can be found here: banner)

Back by popular demand, after last year’s success (and by success I mean the creation of a new dialogue), we are bringing back the The New Pacifism Synchroblog, and this year’s theme is The Cost Of Peace. In light of this year’s events, from the Protests in Ferguson to the actual riots during a Pumpkin festival, to the terrorizing menace ISIS, it’s time to do some theological reflection on what would be a New Pacifist response to these issues. Part of this year’s theme is inspired by Dietrich Bonhoeffer’s The Cost of Discipleship, and his distinction between cheap grace and costly grace. Likewise, in a similar vein as one of my mentors, Keri Day wrote about concerning Ferguson (for Syndicate Theology), when we speak of cheap peace, we

“refer to a temporary calm that comes from sweeping the hard truths of injustice underneath our societal rug so that such hard truths are out of sight and out of mind. It is a peace that is cheap because it costs us nothing. It bypasses the hard work that comes with truth telling and correcting deep systemic injustices. When there are calls for cheap peace, one must ask, “For whose benefit?” Does avoiding hard truths help to protect the marginalized and suffering or does it protect an abusive and oppressive system?”

What does a refusal of cheap peace look like in the face of ISIS? The xenophobic and racist Ebola crisis? The failure to push through immigration reform by the Obama administration and Congress? What are the possibilities and limits of joining Christian peacemaking efforts with a focus on intersectionality? With these questions in mind, I am now proposing this 2014 New Pacifism Synchroblog on The Cost of Peace. Tell us how your own view of peacemaking has developed or what you what the New Pacifism has to offer in today’s world. Here’s how to participate:

1. You can write your own blog post, telling us your own views on pacifism. The post can be written, it can be an assortment of GIF’s, pictures, a video, a video blog (vlog), a short quote. Don’t be afraid. Take a side, Pick a side, any side.*

2. Please link back to this original post so your readers and other readers can find your post to be collected in two weeks. Synchroblog collection ends December 9th, 2014 at 11:59PM Central Standard Time, USA.

3. Share your views on Facebook and Twitter, using the hashtag: #TheNewPacifism. I will try to collect as many facebook statuses and tweets using the #TheNewPacifism hashtag and Storify it in the final New Pacifism Synchroblog post.

4. Interact, engage people who you agree and disagree with. Show love and encourage one another peaceably, and above all, don’t be a troll!

*Side note if you don’t have a blog or social network or don’t want to share, but would like to participate, please use the PJ contact page to make a submission:

Contact Political Jesus

Meanwhile, if you want to go back and look at last year’s synchroblog goodness, check it out here!:

#TheNewPacifism Synchroblog & Storify

My own planned posts for this year’s Synchroblog include:

1. I plan to do an AnaBlacktivist update on a Series I once did for co-blogger Craig’s former blog, once entitled The God Of Peace, under a new title (to be determined)

part 1: ground rules; part 2: revelation (the Hebrew Bible); part 3: the Revealer (Christ Jesus); part 4: revolution (the chosen community of the Revealer, and nonviolence) ; part 5: resisting daily (concrete political & ethical proposals/practices)

2. Further reflections AnaBlacktivism, Christology, doing contextual Christology and ethics.

3.A Post on Micah 4, Jonah 4, and ISIS on forgiveness, repentance, costly grace and costly peace.

4. A post on Becoming An Unsettled Killjoy during Thanksgiving.

5. 1-2 posts on “My Peace I Leave With You”: Eschatology, the New Creation, and The Sabbath which will have implications for economic justice.

I plan to make all of my contributions to #TheNewPacifism to be my NaNoWriMo project for this year as well.

On #DontShootDallas: some notes from the ground #Ferguson

On Monday, my friend Gabe alerted me to a protest that was being organized via Twitter. I didn’t know what to expect. There weren’t any details about the event except they were going to meet up on Main Street, at a dog park. Oh the subversion! After my experience the previous Thursday, I had a feeling very few people would show up. Was my realism getting the best of my imagination? At first, it looked like I was going to be right, at 8pm CST, there were about 30 people when the organizer was “hoping” for 2,000. The organizer himself couldn’t even be found. Then, protesters started pouring in. I was feeling this inner angst because I had read the fearmongering news articles, about the Huey P. Newton Gun Club. Honestly, guns freak me out no matter who is wielding them; however, after going to a shooting range a few years ago, I am less fretful of them. I get the same feeling around guns that I do the police. After having experienced being there, seeing two of them pull out two pistols on my unarmed brother over a year or so ago, I trust the police even less. This is so much so that if I see any police officer walk into a restaurant, no matter how hungry I am, I will walk away and find somewhere. My insides cannot bear the memory and pain.

I was hoping to hear more of the Liturgy of the Oppressed,and I was not disappointed. Two ministers of the gospel, a Black woman and a Black man, preached to us that Jesus himself was leading this resistance versus police brutality, and we didn’t have to wait for famous clergy. Affirming the priesthood of all believers, the descendents of Adam and Eve were being called by Christ to participate in the New Creation, a resurrection of fretful, tortured black bodies. One Ferguson native who had moved to Dallas talked about his experience, and why we shouldn’t trust the media. Should we ever, really? A non-traditional student next to me whispered that she was from St. Louis and that she had three sons. I encouraged her to share her story, and a few minutes later she did. After several other speakers, a representative from the Huey P. Newton Gun Club spoke, she smirked, informed us of our own naivety in believing in social protest rather than self-defense.

What was I to think? Is it true that black Americans lack of arms puts them in harm’s way? Was the National Rifle Association right? What does revolution look like? Does it involve dressing in military-like green and brown camouflage? At that moment, I thought back to James Cone, in his Black Theology and Black Power, and how he was calling for a revolution of values.

“But for black people, the call for a new value system must not be identified with Nietzsche, the death-of-God theology, or even the underground church. When Black Theology calls for a new value-system, it is oriented in a single direction: the bringing to bear of the spirit of black self-determination upon the consciousness of black people. It is the creation of a new cultural ethos among the oppressed blacks of America, so that they are no longer dependent on the white oppressor for their understanding of truth, reality, or—and this is key—what ought to be done about the place of black sufferers in America. […] To be free means to be free to create new possibilities for existence.” (page 130)

Revolution cannot just mean a changing of the guard; there must be a real assessment about where our values come from, and what sort of practices those values require of us. Jesus the Liberator calls the oppressed to show the privileged elite the way of a prophetic subaltern ethics of nonviolence, a nonviolence that goes against the grain of Pacifist DudeBro moral purity or the Law and Order conservativism espoused by the “libertarian” Tea Party. Even Persons of Color calling their communities to arms are questioned, not because self-defense is **wrong**, but the logic behind that type of self-defense. In this case, self-defense and right-wing gun culture are closely aligned with Enlightenment principles, and its notion of private property without the common good. For the most part, these values are held dear by the anti-Black anti-Christ system that is keeping Black people in bondage.

Far more dangerous than gun violence, and even actual police brutality itself is an even worse form of violence: that of exploitation. There were a few persons in the crowd, people who are addicted to protests and activism who desired to exploit the realities of black rage for their political benefit. I am referring here to leftovers from the Occupy Dallas movement, who were seen WhiteSplaining communism to various protestors. These ***Manarchists*** wanted to confront the police, get arrested, disappoint their politically powerful mothers and fathers. In short, Manarchy is a stance for the status quo, desiring more violence against black bodies in order to satisfy their own hegemonic desire for a “revolution”, a revolution which would pit anti-poverty movements over and against anti-racist ones. Any revolution that is denial about the persistence and existence of White Supremacy can only be considered counter-revolutionary, and empty words for the black U.S. population.

As we marched, I was surprised by a liberating hope. In seeing police officers functioning as ministers of the peace, even what seemed to being insulted, and people of color, politically downtrodden here in North Texas, I sensed a transformation taking place. But does liberation really need to take place after a tragic event? In some ways, the Way of the Cross may look like that. Violence and suffering, from the perspective of affirming God’s goodness, are never necessary. Yet liberation also looks like the Resurrection, of a King raised up by the divine community of Father (Galatians 1:1) and Spirit (Romans 8:11). The Resurrection of our Jewish rabbi gives birth to all Gentile insurrections.

**Note: a commitment to Christian nonviolence from below requires both a truly nuanced understanding of Scripture as well as its presuppositions for self-defense, as John Howard Yoder pointed out in his earlier works. For more, see Charles Hackney’s article, “A Christian Approach to Martial Arts Part One“.**

***Male-centered pseudo-politicos calling themselves “anarchists” have been critiqued by my friend Sarah Moon. Just as these “jesus radicals” ignored the plight of the poor while “fighting sexism,” these would be feudalists desired to appropriate the pain of black people as a prop for their OWS (failed) agenda.***

How Richard Twiss helped me to believe in revival again

Community Transformation

This post is my second contribution to the MennoNerds Anabaptist Missional Spirituality Synchroblog event.

Before discussing such a dreamy topic as “revival” or what others call “renewal,” I must come clean. Every time I hear or read the word, “revival,” I run and get my gun. Yes me a pacifist who desires to not own any lethal weapons, reach for my imaginary gun. Why you say? Because everytime I hear or read that word “revival” coming from conservative evangelicals, more often than not, its from an imperialist Dominionist point of view. Revival understood in this manner is when Christians are lead by white Conservative (more than likely Reformed) evangelical men, who give minimal head nods to Charismatics and multiculturalism with dreams of hegemonic, violent takeovers of the national culture (Conservative Republican political means). Two examples of this are the Acquire the Fire movement and Methodist but hardly Wesleyan Institute for Religion and Democracy.

As a Baptist Christian, as a continuationist with Charismatic tendencies, I do hope for a Spirit-led, Christ-centered renewal of our national culture in general. As James Cone called for in Black Theology and Black Power, there needs to be an exchange in value systems. See the problem with the popular versions of revival is that they resort back to the days of Jonathan Edwards and Charles Finley, and imagine that God will move the same way. We Christians commemorate these revivalists and year to year go on hoping that revival/renewal will look like it did in the past. We hope for a cycle, we know this only as a cycle that happens naturally. And that’s part of the problem. Revival is about cycles being broken, with the in-breaking of the Holy Spirit arriving anew in fresh and unexpected places, and God’s standards for holiness being revealed in the lives of some of the least ideal persons.

I like what Micael Grenholm has to say about revival, that we can’t separate peace and justice from conversionist modes of religion. Reading through the late Richard Twiss’ One Church Many Tribes: Following Jesus The Way God Made You, I once more found a hope for Christian renewal in the USA. Twiss’ challenge to Evangelical Protestantism is still a much needed word, and his contention that we should start viewing the First Nations as a mutual party when it comes to missions, and that Native culture has something to offer (AND NOT JUST RECEIVE). There is something rather impossible when you read Twiss’ words because what he wrote, we have not yet witnessed with our eyes. While folks talk about revival, relying on things seen, by faith, Twiss taught me once more to believe in revival, the likes we have never seen.

Twiss’ post-colonial vision of widespread renewal reminds me of David Walker’s Appeal in the lone footnote in chapter one:

“It is my solemn belief, that if ever the world becomes Christianized, (which must certainly take place before long) it will be through the means, under God of the blacks, who are now held in wretchedness, and degradation , by the white Christians of the world, who before they learn to do justice to us before our Maker–and be reconciled to us, and reconcile us to them, and by that means have clear consciences before God and man.–Send out missionaries to convert the Heathens, many of whom after they cease worship gods, which neither see nor hear, become ten times more the children of Hell, then ever they were, why what is the reason? Why the reason is obvious,they must learn to do justice at home, before they go into distant lands, to display their charity, Christianity, and benevolence; when they learn to do justice, God will accept their offering, (no man may think that I am against Missionaries for I am not, my object is to see justice done at home, before we go to convert the heathens.) “

For Walker and Twiss, the missional and just YHWH of Hosts requires the righteous fruits of those who have been justified by Christ, and just relations between people groups prior to  worldwide revival, and not vice versa.