Standing Rock Victory and Trial Updates

Progressive Christian Action Blog

Standing Rock Victory and Trial Updates

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People who have supported the Standing Rock Sioux in their struggle against the Dakota Access Pipeline are celebrating a victory, as we hear the news that a federal judge ruled on June 14 that the Army Corps of Engineers must review the permits that allowed the pipeline to go through.  President Donald Trump had signed executive orders speeding up the approval process of both the DAPL and the Keystone XL pipelines, but this ruling is yet another example of Trump Administration policies that do not stand up under scrutiny by the courts.  Fortunately, there are still judges who rule based on laws to protect people’s rights and the commons, laws that were often put in place through the democratic process fueled by people power.

Trials against water protectors and allies who stood with them are proceeding.  Many have been dismissed.  Standing Rock Chairman David Archambault II and Council member Dana Yellow Fat were acquitted by a jury.  The trials of those of us who travelled to Standing Rock from Nevada County have been postponed until November or December.  My trial is now scheduled for December 8.  Our lawyers are still working with the  Water Protectors Legal Collective, the organization that bailed me out after spending four days in Burleigh County Jail.

I join my prayers with the Standing Rock Tribe and with people around the world in joy at this partial victory and in hope that justice will prevail.  In words from my new book, Love in a Time of Climate Change,:  “Regardless of the outcome of this struggle, Standing Rock has become a symbol of Indigenous resistance to the degradation of creation for the sake of profit. It is also a model that will be replicated as people seek to protect the rights of Native peoples and the gifts of creation in this critical time. Standing Rock represents the much larger struggle of bringing peace, justice, and healing to the earth. It demonstrates that when people come together in peace and in prayer, there is hope that creation may be protected and justice may prevail against the principalities and powers of this and any age.”

See more of Sharon’s blog posts related to Standing Rock, including posts about her arrest and upcoming trial. 

Read the full excerpt, Indigenous Resistance and Standing Rock here, from Love in a Time of Climate Change.

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Resurrection:  The Mind of Christ

Progressive Christian Social Action

Resurrection:  The Mind of Christ

Poppies in our yard.

 

This Easter season has been filled with paradox.  How can we understand and celebrate the Resurrection of Jesus when ignorant or ideologically-driven men in high places dominate public policy and endanger the world?  In the wake of the election of Donald Trump, who was supported overwhelmingly by white Evangelicals, the question for socially-concerned Christians is:  How can the story of Jesus and the lived experience of the Risen Christ be relevant in this context?  Today I point to the reality of the Risen Christ as an antidote to despair and paralysis, and as a spiritual motivation for the ongoing struggle for peace, justice, and the healing of the world.

The presence of the Risen Christ is the basis for Christian life.  One way this presence is expressed is through the concept of the Mind of Christ (1Cor. 2:16). The mind of Christ is a lived experience, an awareness of the presence of God, a tangible sense of the Holy Spirit.  This experience itself is resurrection: “It is no longer I who live, but Christ who lives in me…”(Galatians 2:20).  In words attributed to Martin Luther:  “My head has been raised, my Head is Christ.  My heart has been raised, my heart is with Christ.  My tardy body will follow.”

Reflecting on the Mind of Christ also provides a safeguard against the faulty idea of a violent God.  For those of us who believe that the personality and love of God are revealed in Jesus, our understanding of God must be consistent with the biblical view of the life and teachings of the nonviolent Jesus.  Biblical literalism has no place here, but the overall “tenor and scope” of scripture, especially the stories of Jesus, point to a God of mercy and love.

What does this understanding have to do with the way we live our lives? Opening ourselves to the awareness of the Mind of Christ means living into the ongoing consciousness of God.  It means living in a way that reflects the life of Jesus and his way of fostering inclusive community, even if it comes at great cost.

It’s important to remember that Jesus died in a way that was consistent with how he lived his life.  After demonstrating compassion and confronting the Ruling Powers nonviolently throughout his ministry, he refused to back down when those Powers threatened him with death. In this way, he “gave his life” for others, for the the sake of the greater good, trusting that somehow, in some way, God could bring life even out of death.

Others have followed his example.  Archbishop Oscar Romero, after being converted to the side of the poor in the US-backed war against the Sandinistas, said, “If you kill me, I will rise in the Salvadoran people.”  This, too, is resurrection.

Living a resurrected life means joining in solidarity with all who seek justice, especially those who are most vulnerable, challenging injustice and oppression, and courageously following Jesus into the heart of the struggle for a better world.  I, for one, plan to keep my eyes open for those outbreaks of spirit, those moments of social breakthrough, when people of many faiths and philosophies rise up together in resistance to oppression, with hope and determination.  By courageously acting for justice, we participate in resurrection, working for a world that reflects the love that brought us into being, the love that can’t be extinguished by any empire, the love at the heart of the universe.  In the words of the great hymn by Martin Luther, updated for our time:

Let goods and kindred go

This mortal life also

The body they may kill

Love’s truth abideth still

God’s kin-dom is forever.

This post is the culmination of my Lenten series, A Lenten Call to Resist.  I began by writing Resisting Cultural Possession.  I wrote later about The Suffering God:  Where Humanity is Crucified and about Creation Crucified:  The Passion of the Earth.  In Conventional Wisdom:  The Wisdom of This Age, I pointed to the ideology that rationalizes and the systems that justify such harm.  I also wrote about The Subversive Jesus, putting into perspective why he was killed by the ruling powers of his day.  I challenged the view of God promoted by the Religious Right in Rejecting Theological Sadism and in Jesus Was Not Born to Die, and presented an alternative in God’s Restorative Justice.  Finally, right before Easter Sunday, I wrote about prayer and action in Good Friday:  Contemplation and Resistance and Holy Saturday:  Following Jesus.  This final post is about Resurrection:  The Mind of Christ.

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Holy Saturday: Following Jesus

On this Holy Saturday, the last day of Lent, we continue to reflect on the death of Jesus and on what it means to follow him, as we wait for the dawn of resurrection. What does it mean to follow Jesus in this time of ascending evil, destruction, scapegoating, and death?  First, what it does not mean:  Following Jesus does not mean submitting to oppression or choosing to suffer.  Jesus raised up women, children, outcasts, and others who were despised and oppressed, and showed that they were worthy children of God.  Surely we are called to do the same.

Nor did Jesus seek suffering for himself—nothing in the gospel accounts point to that.  Rather, he was true to his mission as he had declared it: “The Spirit of the Lord is upon me, because God has anointed me to preach good news to the poor.  God 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” (Luke 4:18-19).  By his preaching, teaching, healing, community building, and actions that challenged the ruling Powers, he incurred their wrath.  As a result, they plotted against him and had him executed.  Jesus’ death was the result of the way he lived his life.

The story of Jesus and his “passion” was not something he had wanted for himself, nor was it the plan of an angry God.  Rather, in full integrity and freedom of choice, he refused to back down and betray himself, his mission, the people he loved, or his God.  Further, in the agony of Jesus, the suffering God endured the full impact of human sin and evil, and continues to suffer at our hands as God’s beloved children and creation itself are crucified today.

The question arises:  Why would we want to follow Jesus, who experienced such a horrendous death, or a God who undergoes suffering?  Why not instead focus on something positive, or find a faith that enables us to transcend the world’s suffering, or point to a God who looks on from a distance and sees only harmony?  Or, why not interpret the message of Christianity as being based on the God-ordained sacrifice of a beloved son who came to die to set things right?  Then all we have to do is say “yes” to this story, accept this (ahistorical) Jesus into our hearts, and worship him.  This at least allows us to accept the supposedly predetermined status quo.

But Jesus did not call on his friends to worship him, but to follow him:  to reject the cultural values of wealth and worldly power and to practice and promote the values of tolerance, justice, peace, and love.  This requires an “ethic of risk,” because it places us at odds with the dominant institutions of our day, just as it placed Jesus at odds with those of his day.  And we see clearly not only what human-constructed systems did to Jesus, but what they do to those “surplus populations” that threaten the order of global corporate-dominated capitalism today.

Still, even on Holy Saturday, as we remember the death of Jesus and so many unjust deaths throughout history until today, we anticipate and live into the reality of Easter.  The light of the Risen Christ is with us, making it possible to face the evil, pain, and darkness of our time and to celebrate compassion, beauty, and love.  His Living Spirit is with us, making it possible to set out on the path of following Jesus into the heart of the struggle for a better world.

Previous blog post:  Good Friday:  Contemplation and Resistance

This is the final post in Sharon’s series, A Lenten Call to Resist.

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The Suffering God:  Where Humanity is Crucified

Syrian Refugees

“Jesus continues to die before our eyes; his death has not ended.  He suffers wherever people are tormented…. Insofar as we forget the continued dying of Jesus in the present we deny the passion itself.”                                                                           Dorothee Soelle

When we consider the growing inequity, grave injustices, and unspeakable violence in our world today, the question arises:  Where is God?  Is God looking on from a distance, impassive and unconcerned?  Worse yet, are these things God’s will?  Does God inflict poverty and oppression on some because they are less deserving than others?  Does God side with those who dominate through wealth, status, or military might?

Not at all.  The symbol of the cross belies the common assumption that God is at the apex of the established order looking down on us from heaven and that everyone gets what they deserve.  When we consider Jesus crucified and hanging on the cross, those who love him see God there.

In Night, the late Nobel Laureate Elie Wiesel described a scene he witnessed in Auschwitz where a child was executed by hanging.  The suffering went on and on, and the other prisoners were forced to watch.  Wiesel wrote:  “Behind me, I heard [a man] asking:  ‘For God’s sake, where is God?’  And from within me, I heard a voice answer: ‘Where He is? This is where–hanging here from this gallows…’” It is God who suffers the torments of human injustice, the God who is Love.

In Experiences of God, theologian Jurgen Moltmann wrote about how he became aware of this God who was with him in suffering as a 19-year old German prisoner of war in an Allied Prison camp. He endured not only physical suffering and deprivation, but loss of meaning, since he had become aware of the evils of the Nazi regime.  Despairing and alone, while reading a copy of the New Testament and Psalms that had been provided to him, he came to experience the presence of “the crucified God” who was with him in his suffering.  He came to understand that the crucified Christ not only represents God’s forgiveness and love for sinners, but also God’s solidarity with all who suffer.  Suffering does not mean punishment or abandonment by God.  In Christ, we can come to know the presence and love of “God with us” even in the midst of our pain.  Moltmann wrote, “I am a Christian for Christ’s sake.  I found my desolation in him, and I found God in my desolation.”

The idea that God suffers is “foolishness” (1 Corinth. 1:25) to those who equate divinity with the values of the dominant culture and worldly systems of power.  The foolish idea that God could suffer is and always has been shocking, leading Martin Luther to speak of “the scandal of the cross.”  But for those who believe that “God was in Christ” (2 Corinth. 5:19, KJV), divine suffering is part of reality.  God was in Christ, experiencing oppression, judgment, torture, and execution at the hands of the Powers.  God was in Christ, even when Jesus felt abandoned and forsaken by God.  God was in Christ, loving and forgiving anyway, praying, “Father, forgive them, for they do not know what they are doing” (Luke 23:34).

Christ is crucified wherever people suffer violence, injustice, or oppression.  According to conventional wisdom, it would be foolish to point to refugees or hungry children or homeless families or immigrants being deported or black men being targeted or Indigenous people stripped of their rights or people losing their healthcare or victims of killer drones or people incarcerated in Super-Max prisons or Guantanamo and say “God is there.”  But that kind of empathy for and identification with those who are “least, last, and lost” according to the dominant culture is precisely what Jesus’ life and teachings were all about.  This alternative view, in itself, undercuts the authority of today’s ruling Powers.  It exposes their cruel and unjust tactics, their desperate attempts to dominate the world, and their blatant and violent opposition to the God who is Love.

Still, in the story of Jesus, suffering and death are not the end.  The ruling Powers do not have the last word.  People who follow Jesus are called and empowered by the Holy Spirit to join with others to work for an inclusive and compassionate world and to live in opposition to the Powers.  We can even point toward the hoped-for healing, reconciliation, and mutual liberation of both oppressor and oppressed.  By trusting in the hope of resurrection, we are emboldened to walk with victims of injustice, even if it leads towards the cross.  As Moltmann said, “Every theology of the cross must end in a theology of resurrection.”

We will return to the theme of resurrection during the Easter Season.

Previous blog post:  “The Subversive Jesus

Upcoming blog post:  “Creation Crucified:  The Passion of the Earth”

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Resisting Cultural Possession

The “Golden Bull” at Occupy Wall Street in New York

All of the kingdoms can be yours,” the devil tells Jesus, “if you will just lord your power over others and take up the sword of the nations. Take charge of the biological weapons, deploy some troops, command the implementation of a ‘Star Wars’ missile defense system. All the kingdoms can be yours—if you will just use the world’s means of power: domination and violence.”       Charles Campbell

There is a call in life to come to terms with who we are in relation to the universe, to give ourselves to something ultimate, to live in right relationship with the Ground of Being, to fulfill our destiny, to enter into the Great Mystery.  But we hear other voices as well, voices that we have internalized from our families and cultures, which we hear as our own.  These voices tempt us.  They present us with a choice:  to be true to ourselves and live as free human beings or to be ensnared by desires that reflect the values of our culture and end up being possessed by them.

Jesus, too, experienced this conflict.  After John baptized him in the Jordan River, Jesus saw a vision in which the Holy Spirit descended upon him as a dove and heard God saying to him, “This is my beloved Son; with whom I am well pleased” (Matthew 3:16-17).  This revelation led him to a time of testing in the wilderness, during which a spiritually strong but very human Jesus strove to find clarity about his identity and calling (Matthew 4:1-11).  He especially struggled with what it meant to be “son of God.” This was a well-known designation in the ancient world.  The term “Son of God” was applied to the Roman Emperor, who possessed status, wealth, and worldly power.  Jews who awaited the Messiah were hoping for the coming of a king like David who would embody these characteristics.  Not surprisingly, these were the very things that tempted Jesus.

“If you are the Son of God,” said the voice of temptation (the “devil” or “tempter”) to Jesus, testing him.  If you are the son of God, then prove it… by refusing to be bound by human limitations, by ignoring the laws of nature, by choosing a path that will lead to fame, fortune, and power over others.  But each time Jesus refused, choosing instead to be faithful and to entrust himself to the will of God.  We are called and empowered by grace to do the same.

Theologian Walter Wink demythologizes “the devil” or “Satan,” relating these concepts to the “interiority” of a culture at a particular time in history:  “Satan is the real interiority of a society that idolatrously pursues its own enhancement as the highest good. Satan is the spirituality of an epoch, the peculiar constellation of alienation, greed, inhumanity, oppression, and entropy that characterizes a specific period of history as a consequence of human decisions to tolerate and even further such a state of affairs.”

These words were true of the time in which Jesus lived, when the “Roman Peace” was imposed and enforced throughout the Empire, but they are also true today.  Clearly, the United States is a society that “idolatrously pursues its own enhancement as the highest good.”   The present culture of unrestrained corporate capitalism, enforced by mass incarceration and endless war, exalts nationalism, pays tribute to wealth, promotes consumption, bows to worldly success, glorifies violence, and vilifies people who have not attained these things.  The “alienation, greed, inhumanity, oppression, and entropy” that characterize this time in our history are made possible by the personal decisions of many individuals to tolerate or even further this state of affairs.

The temptation of Jesus set the stage for the events that led to his death.  By choosing a path of deep integrity instead of adopting the cultural values of his time, Jesus set himself against the religious, political, economic, and military rulers of his day.  It’s no wonder that the religious elite, who benefited from the Roman occupation, collaborated with the Roman authorities in targeting him, plotting against him, and finally putting him to death.

And it’s no wonder that those of us who live here in the United States are often tempted to submit to cultural expectations.  Today’s ruling Powers have a million ways to reward and punish based on whether or not we comply.  But there is a deeper way to live, which offers immeasurably greater rewards.

There is always temptation, especially in our consumer culture.  It might be easier to come to terms with who we are and who we are called to be if we could go out into the wilderness.  That is what the season of Lent is about—a season that involves taking time out to reflect on what is ultimate and to accept the responsibility and privilege to make a conscious choice.

We do have a choice.  We do not have to surrender to the Powers or be driven by desires to conform and excel in their service, at the expense of other people and the earth itself.  We can refuse to submit to social pressures, resist cultural possession, and live in freedom as fully human beings, as beloved children of God.

There are many paths to freedom, and divine love is universal, offered to all people and all creation.  I choose to follow and live in the Spirit of the one who calls me, Jesus Christ.

Previous post:  A Lenten Call to Resist.     Next post:  Rejecting Theological Sadism.  

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