Peace I leave with you; my peace I give to you. Not as the world gives do I give it to you. Do not let your hearts be troubled or afraid.
as light reflecting
on choppy water
as inner gladness
as opening buds
as birdsongs echo
across valleys, hills
this is the peace that allows
this is the peace that accepts
this is the peace that invites
outreach, courage, trust, love
this peace causes commotion
this peace deepens consciousness
this peace builds community
diverse, celebrating, embracing
inner spaces open wider
minds, hearts and bodies
wildly restored and offered
into war zones as peacemakers
crossing borders and lines
we listen and love and learn
new languages, new ways
as peacemakers we share
as light reflecting
on choppy water
as inner gladness
as opening buds
as birdsongs echo
across valleys, hills
It’s not exactly an Easter song (it’s the Canticle of Zachariah from Luke 1), but it has been in my head since Sunday morning.
Maybe because it’s a joyful tune. Or possibly because of the promise of peace and justice. Anyway, it’s super fun and I love it!
God knows, with all the heartache that remains — especially after the terrorism in Sri Lanka — that we ought to cling to our hope for peace and justice. Hope, peace and justice are Easter promises for us to celebrate.
The body of Christ has risen from the grave! This mystery, beyond what our minds can comprehend, is amazing and exciting. Joyful music is fitting for the Easter season. Alleluia!
The body of Christ has risen from the grave! We are that body. We are risen and sent out to go be Christ’s hands of healing and compassion, to offer God’s peaceful presence. This is the Easter mission for all of us. I believe this with all my heart, and this is the conviction that motivates me to serve and share — to live the Gospel no matter the cost or struggle.
The body of Christ has risen from the grave! This is a core belief of our Christian faith. Jesus Christ’s resurrected body walked and talked, ate and drank among his friends and followers even after he was killed. Nothing can destroy the goodness of God, the power of Jesus Christ. Now the doors of death are open to all of us, and we are liberated and free to join him for all eternity. This is what we believe. This is what we proclaim. This is the faith of our Church. And it is true, Good News!
The body of Christ has risen from the grave! Yes, it’s what I believe and proclaim. But, when I am honest, I can admit I don’t know what it means to believe. I am not sure what it means to be a woman directed by my faith, really.
Does the belief put a certitude in my mind? Certainly not.
Does the belief put a confidence in my steps? Some days, but not usually.
Is the belief a warm, comfortable feeling that clears out doubts and struggle? Rarely. Practically never, actually.
So, what’s a woman like me to do? A woman who is a mixture of hope and heartache, belief and doubt, joy and confusion? How am I supposed to embrace the mysteries, the wonders and love of God’s goodness, even if I am not always feeling sure and all together?
Here’s what I am learning: belief is a matter of the heart, not the mind.
God’s word offers me insight, something I am leaning on:
For one believes with the heart and so is justified, and one confesses with the mouth and so is saved. – Romans 10:10
Only recently did I learn this Bible verse. And when I did, I felt invited, compelled: I need to get out of my head. I need to listen to my heart, not my mind. My brain has been taught to be critical, cynical. I have a tendency to overthink, to overanalyze. This is not faith — it’s thinking.
Discipleship of Jesus, being Christ’s body, invites me to tune into my heart, not my brain. In my heart, I know that Jesus lives, that Jesus Christ has risen! In my heart I feel God close and present, compassionate and directing me onward. It is in my heart that I learn to love like Jesus, to be present to others who are suffering and act as an agent of peace. Alleluia!
This is the Easter mission, this is who we all are called to be: people with their hearts burning, as we walk along, not understanding, on the way. Like the first disciples, those who were on the road to Emmaus, I might catch a clue later, after I walk faithfully a little more.
Their eyes were opened and they recognized him, but he vanished from their sight. Then they said to each other, “Were not our hearts burning within us while he spoke to us on the way and opened the scriptures to us?” – Luke 24: 31-32
This is what belief is to me: faithfully walking forward tuned into God’s mystery, tuned into my heart, burning with love. Alleluia!
I sat down in front of 15 pre-K students for our bi-weekly Bible story time, expecting more or less to follow our routine. Every Wednesday and Friday I join them for a 15-minute story session, telling toddler-friendly versions of Sunday’s scripture or the classic Bible stories that adults clean up and present to young children: Adam and Eve, Noah, Daniel and the lions’ den and the rest. After the story I field questions for a few minutes (I’m most often asked whether or not I think someone’s new shoes were cool), end with a prayer and head back up to my office to prepare for my afternoon lessons with the older kids.
But this day we did not follow our routine. This day was Good Friday, and I had brought for them a story called “A Very Sad Day” which, albeit in simple terms, described Jesus’ crucifixion. It concluded, “So the soldiers took Jesus away. They nailed him on a wooden cross and left him to die. Jesus’ family and friends were very sad. They had lost a very special person.” I closed the story and waited for questions. There were none. That should have told me that something was off … they always had questions. But I didn’t notice. Maybe it was the routine; maybe it was the hunger from fasting that day; maybe it was just the inexperience of being a first-year educator. Nonetheless, I didn’t notice the lack of questions or the looks on their faces.
I went back to my office and began to prep for the afternoon. After about 10 minutes I got a phone call. “Hello, Mr. Steven. Hi, its Mrs. C., in the pre-K room. Could you come back, please? Something is … not right. Please come down. Right away.” I went right away.
When I arrived, the class was in pandemonium. One kid was at the sand center, just dumping sand on the floor. One kid was punching a wall. Two kids were on the floor, hugging each other and crying. Another was spinning in a circle. Another was ripping up paper from his notebook. They all looked upset. I turned to Mrs. C. with a quizzical what-in-the-world face. And she looked at me and said, “They’re really upset. About Jesus.”
I gathered the kids on the story carpet, and started asking what they were feeling.
The chorus of tiny voices responded “Mad. Sad. Why?”
I struggled to understand what exactly was going on. “I don’t understand. Our stories have had death in them before. You know what death is. We had that whole conversation when Charlie’s grandpa died.”
“This is different.”
“Because Jesus is the best. It’s not fair. He didn’t do anything. He’s the best.”
“The best at what? Tell me what you mean?”
“He’s the best.”
“But,” I continue, “is this a surprise? You guys come to Mass. Haven’t you heard the parts at the end about when this happens?”
They blink, uncomprehending. I guess not.
“But I know we’ve talked about this before. I mean, look, there, that crucifix on the back of the wall. That’s a statue of Jesus. Did you not know that statue was about this story?”
“That’s Jesus!!” one little girl screamed. The tiny voices descended into a clamor of shock and outrage.
I felt myself losing control of the situation so I quickly interrupted them all. “Well, wait … wait. If you haven’t heard this story before then you haven’t heard the next one either! Do you know what happened next?”
They sat in quiet and skepticism before asking the question “No … what happens next?”
“Wait here!” I leaped up, gave a nod to Mrs. C. and sprinted, as fast as I could, faster than I thought I could, up the stairs to my office. I grabbed the toddler Bible and headed back down, faster still. I didn’t want to keep them waiting, not another second. Another teacher saw me running and asked where the fire was. “Christ is Risen!” I yelled over my shoulder, and plummeted back into the room.
I sat back down in front of the kids. “This is the story of the first Easter. Jesus’ friends buried him in a cave. They rolled a huge stone across the doorway. But when they came back, the stone had been rolled away …” When the story ended they clapped. They cheered. Several pairs hugged each other. One started crying in relief. It was like watching a tiny team of NASA scientists pull of a moon landing.
When I finally I walked back up to my office, I lowered myself into my chair and started to think. When was the last time this story had affected me like that? When had it stopped affecting me like that? How had I become someone who not only didn’t see this story for what it was — the greatest possible tragedy, the boldest possible comeback — but I had become so accustomed I couldn’t foresee how it would sound to new listeners. All year I had told these young students — many from non-Catholic homes, many who had never heard these stories except from my telling — that Jesus was their friend, that he was the best possible man, that he was the nicest possible person. And then I had killed him, without warning, and I didn’t expect them to react?
“I’m sorry God. I’ve stood too close to you for too long and have become careless in your presence. I’m living next to a waterfall, and I’ve ceased to hear the sound. Help me hear again.”
We live in a world, in a nation, in a culture, where many have not heard the stories of Jesus. This is true even within the church. In my religious education classes it is not uncommon to have high school students who can barely relate to any stories from the Gospel. This can be frustrating at times. But it’s also an opportunity — an opportunity only missionaries get. We get to tell the story of Jesus to listeners for the first time.
Just last week I was with 10 high school students in religious education, and none of them had heard the story of the woman caught in adultery.
“You’ve never heard this story? It’s beautiful. It’s amazing. Here it is. So, these religious scholars, right, they think they’re holier than everyone else. And they don’t like Jesus taking that away from them. So they lay this trap for him. They bring him a woman caught in the very act of adultery …”
At the end of the story, they are silent. “Jesus did that?” one asked.
“Yes, Jesus did that,” I said.
“But that’s so … so … cool?” questioned another.
“Yes,” I said. “He is. Very. He did stuff like that all the time. Is it any wonder so many of us love him?”
“Tell us another one!” a third student said.
To explain these stories to listeners for the first time can be a challenge. It can be especially frustrating when dealing with Catholic students, to think they’ve made it through 10 or more years of life and not understand the basic story that underpins the faith of the church of which they are a member. But mostly it’s a privilege. To explain to people why you fell in love — why you are in love — with the God who saved you? There is no greater honor nor is there a greater delight.
But you have to be careful. You have to be sure that you don’t stop hearing them. Because if you do, if you cease to hear the story in the re-telling, then the love goes out of your voice, and it’s not the same story any more. Then you can get blindsided when you hurt people with your careless retelling or, worse yet, you bore them. Then you fail to do justice to the story and thereby to the man and the God.
So my Lenten prayer for you is that you are able to hear Jesus’ story for the first time … again. There truly is no more powerful story in heaven or on Earth, if only we have the ears to hear it.
Steven Cottam serves as youth minister at Our Lady of Lourdes Catholic Church. He lives in Mechanicsville, Virginia, with his lovely wife, precocious daughter and adorable infant son. He is an active member of Common Change, a group which seeks to gather and distribute tithe money in a relational and collaborative way. He has been friends with Sister Julia ever since they were students, coworkers, and cooking club members together at Catholic Theological Union in Chicago, Illinois. His interests and passions include language learning, gardening, coffee, and becoming a Jedi Master.
the ice drifted out
fish, otter, loons released
lake ripples broadly
overcomes brown building up
awoke, rising, bold
every budding leaf shows how
justice demands change
love is feeding others
love is breakfast on the beach
love is going out
the boat moves over
horizons, maps, mystery
the plain of blue water
the egg cracks open
baby robin sings a song
yes to this new life
love is giving
love. open. community.
love frees all to be
Years ago, when I was learning how to be a teacher, some of my motivations were quite idealistic: I want to change the hearts and minds of youth, and therefore change the world!!
Now, when I think back to the workings of my mind in those days, I almost want to scold my younger self, “get a grip!”
By no means were my motivations bad, but it was my ego that got me into trouble. Did I really think that I could change people? Of course I did–and I suppose most of us do, at some point in our lives. Maybe this thought is buzzing in the background of our interactions most of the time, without us realizing it. If so, we may feel like we’ve failed if we can’t convince others of our opinions, can’t get them to switch their views or can’t inspire them to join the cause about which we are super passionate.
When did this all change for me? When did I stop thinking I was supposed to change others? I suppose it started when I began to see myself more as a minister than a teacher, and when I began to understand that my role is to lovingly companion people and meet them wherever they are. I share God’s love, myself, my knowledge and experiences, but I hope to always provide the freedom for people to make up their own minds.
We are workers, not master builders; ministers, not messiahs./ We are prophets of a future not our own
I am not the messiah. It’s not my job to free people, to save them. I am called to love and let God do this rest. This is freeing, good Gospel news!
But to tell you the truth, companioning others, and not aiming to change them, is a struggle. That’s especially true when I encounter people who have views that are offensive to my own, who say things that make me cringe. Do I just listen and let them speak, even if they are voicing something that is morally wrong–like a racist or classist idea?!
I’ve been thinking about this a lot lately. And, I have been grappling with these questions while in conversation with others. At a recent Theology on Tap event here, I sat around a table with about a dozen people eating pizza and burgers and having a deep and vulnerable conversation centered on the topic, “How to get along with people different than you.” We read an excerpt of a chapter of a book by Margaret Wheatley “Willing to be Disturbed,” which I highly recommend.
A few weeks prior, when I was at the Festival of Faith and Writing, I attended an excellent panel discussion called, “Writing about politics in an age of rancor.” Most of the panelists talked about the importance of listening, of practicing good interview skills. One speaker said that we’ve lost the art of persuasion in our culture. Everyone emphasized the importance of empathy.
Plus, I have been a bit fascinated by a radio program that I recently caught on my way to mass at the local parish. This part of the conversation, in particular, piqued my interest:
RAZ: You know, I find myself having, like, really serious conversations with friends about things we disagree on, and it can get pretty heated.
RAZ: And I try to employ a lot of these rules. But what do you do when your core values are just totally misaligned with the person that you’re talking with – like, to such an extent that the things they believe just offend you to your core? Do you still engage?
HEADLEE: I do. And I can give you an example of this. So I am a mixed-race person. The last time my family lived in Georgia, we were owned. And I think most people would understand my feelings on the Confederate battle flag. But I have a number of friends that absolutely think that is about heritage, and it’s not about hate, et cetera, et cetera.
And I was having one of these discussions with someone earlier, and he started to say to me, well, I’m not going to talk about this with you because I know where you stand. And I said, you know what? That actually frees us up. Just tell me what you think because here’s the thing. Our views are opposed on this, but I am interested in your perspective, why this is so important to you. And if I can just start from the outset and allay those expectations that someone’s going to change my mind, sometimes it just sort of relieves that pressure. Then it just becomes about hearing someone’s perspective.
RAZ: So you wouldn’t respond to his argument. You would just listen to what he said.
HEADLEE: I might. I might, but I start by just listening and asking questions, but because he likes me and respects me, usually he leaves an opening for me to express my feelings, and I do honestly without condemnation. But, you know, it’s hard for people to open up like this. It’s hard. That makes you vulnerable.
Here is the entire TED Talk about how to have better conversations, about how to interview and listen:
As a Christian who is aiming every day to keep united with the power of the resurrected Christ, I am trying to keep all this in mind as I minister, listen and learn: listening and being vulnerable with others helps build community, and build relationships. When both parties are compassionately curious about one another, when our thoughts and beliefs can be clarified, then we can be in communion. We grow closer together when we share our wounds, when we create spaces of true hospitality where bread of all sorts can be broken and shared.
And somehow, along the way, by the grace of God, we all end up changed.
Happy Easter! And, blessed day of the martyrdom of Rev. Dr. Martin Luther King, Jr. to you all! Rev. King was shot on this day, April 4th, 1968 — 50 years ago. He was only 39 years old.
The night before he was killed he gave his final speech, a prophetic message of ringing with Easter challenge and hope. May his witness continue to energize us to live the Gospel, to follow the nonviolent Jesus, to have the courage to take bold risks for the sake of the greater good.
What follows is his speech (from this source, where you can also listen to the speech).
In his words (below), I have bolded particular phrases that I believe contain an Easter invitation, lines that hold true challenges for us to be peacemakers enlivened by the Resurrection in our time. For if we believe in the Resurrection we have no reason to have fear; we have every reason to have courage to advocate for justice and peace.
May the words of King and the Spirit of the Resurrected Christ strengthen us so we can proclaim the Good News, no matter the struggle ahead! Amen!
Martin Luther King, Jr.
I’ve Been to the Mountaintop
~ Delivered 3 April 1968, Mason Temple (Church of God in Christ Headquarters), Memphis, Tennessee
Thank you very kindly, my friends. As I listened to Ralph Abernathy and his eloquent and generous introduction and then thought about myself, I wondered who he was talking about. It’s always good to have your closest friend and associate to say something good about you. And Ralph Abernathy is the best friend that I have in the world. I’m delighted to see each of you here tonight in spite of a storm warning. You reveal that you are determined to go on anyhow.
Something is happening in Memphis; something is happening in our world. And you know, if I were standing at the beginning of time, with the possibility of taking a kind of general and panoramic view of the whole of human history up to now, and the Almighty said to me, “Martin Luther King, which age would you like to live in?” I would take my mental flight by Egypt and I would watch God’s children in their magnificent trek from the dark dungeons of Egypt through, or rather across the Red Sea, through the wilderness on toward the promised land. And in spite of its magnificence, I wouldn’t stop there.
I would move on by Greece and take my mind to Mount Olympus. And I would see Plato, Aristotle, Socrates, Euripides and Aristophanes assembled around the Parthenon. And I would watch them around the Parthenon as they discussed the great and eternal issues of reality. But I wouldn’t stop there.
I would go on, even to the great heyday of the Roman Empire. And I would see developments around there, through various emperors and leaders. But I wouldn’t stop there.
I would even come up to the day of the Renaissance, and get a quick picture of all that the Renaissance did for the cultural and aesthetic life of man. But I wouldn’t stop there.
I would even go by the way that the man for whom I am named had his habitat. And I would watch Martin Luther as he tacked his ninety-five theses on the door at the church of Wittenberg. But I wouldn’t stop there.
I would come on up even to 1863, and watch a vacillating President by the name of Abraham Lincoln finally come to the conclusion that he had to sign the Emancipation Proclamation. But I wouldn’t stop there.
I would even come up to the early thirties, and see a man grappling with the problems of the bankruptcy of his nation. And come with an eloquent cry that we have nothing to fear but “fear itself.” But I wouldn’t stop there.
Strangely enough, I would turn to the Almighty, and say, “If you allow me to live just a few years in the second half of the 20th century, I will be happy.”
Now that’s a strange statement to make, because the world is all messed up. The nation is sick. Trouble is in the land; confusion all around. That’s a strange statement. But I know, somehow, that only when it is dark enough can you see the stars. And I see God working in this period of the twentieth century in a way that men, in some strange way, are responding.
Something is happening in our world. The masses of people are rising up. And wherever they are assembled today, whether they are in Johannesburg, South Africa; Nairobi, Kenya; Accra, Ghana; New York City; Atlanta, Georgia; Jackson, Mississippi; or Memphis, Tennessee — the cry is always the same: “We want to be free.”
And another reason that I’m happy to live in this period is that we have been forced to a point where we are going to have to grapple with the problems that men have been trying to grapple with through history, but the demands didn’t force them to do it. Survival demands that we grapple with them. Men, for years now, have been talking about war and peace. But now, no longer can they just talk about it. It is no longer a choice between violence and nonviolence in this world; it’s nonviolence or nonexistence. That is where we are today.
And also in the human rights revolution, if something isn’t done, and done in a hurry, to bring the colored peoples of the world out of their long years of poverty, their long years of hurt and neglect, the whole world is doomed. Now, I’m just happy that God has allowed me to live in this period to see what is unfolding. And I’m happy that He’s allowed me to be in Memphis.
I can remember — I can remember when Negroes were just going around as Ralph has said, so often, scratching where they didn’t itch, and laughing when they were not tickled. But that day is all over. We mean business now, and we are determined to gain our rightful place in God’s world.
And that’s all this whole thing is about. We aren’t engaged in any negative protest and in any negative arguments with anybody. We are saying that we are determined to be men. We are determined to be people. We are saying — We are saying that we are God’s children. And that we are God’s children, we don’t have to live like we are forced to live.
Now, what does all of this mean in this great period of history? It means that we’ve got to stay together. We’ve got to stay together and maintain unity. You know, whenever Pharaoh wanted to prolong the period of slavery in Egypt, he had a favorite, favorite formula for doing it. What was that? He kept the slaves fighting among themselves. But whenever the slaves get together, something happens in Pharaoh’s court, and he cannot hold the slaves in slavery. When the slaves get together, that’s the beginning of getting out of slavery. Now let us maintain unity.
Secondly, let us keep the issues where they are. The issue is injustice. The issue is the refusal of Memphis to be fair and honest in its dealings with its public servants, who happen to be sanitation workers. Now, we’ve got to keep attention on that. That’s always the problem with a little violence. You know what happened the other day, and the press dealt only with the window-breaking. I read the articles. They very seldom got around to mentioning the fact that one thousand, three hundred sanitation workers are on strike, and that Memphis is not being fair to them, and that Mayor Loeb is in dire need of a doctor. They didn’t get around to that.
Now we’re going to march again, and we’ve got to march again, in order to put the issue where it is supposed to be — and force everybody to see that there are thirteen hundred of God’s children here suffering, sometimes going hungry, going through dark and dreary nights wondering how this thing is going to come out. That’s the issue. And we’ve got to say to the nation: We know how it’s coming out. For when people get caught up with that which is right and they are willing to sacrifice for it, there is no stopping point short of victory.
We aren’t going to let any mace stop us. We are masters in our nonviolent movement in disarming police forces; they don’t know what to do. I’ve seen them so often. I remember in Birmingham, Alabama, when we were in that majestic struggle there, we would move out of the 16th Street Baptist Church day after day; by the hundreds we would move out. And Bull Connor would tell them to send the dogs forth, and they did come; but we just went before the dogs singing, “Ain’t gonna let nobody turn me around.”
Bull Connor next would say, “Turn the fire hoses on.” And as I said to you the other night, Bull Connor didn’t know history. He knew a kind of physics that somehow didn’t relate to the transphysics that we knew about. And that was the fact that there was a certain kind of fire that no water could put out. And we went before the fire hoses; we had known water. If we were Baptist or some other denominations, we had been immersed. If we were Methodist, and some others, we had been sprinkled, but we knew water. That couldn’t stop us.
And we just went on before the dogs and we would look at them; and we’d go on before the water hoses and we would look at it, and we’d just go on singing “Over my head I see freedom in the air.” And then we would be thrown in the paddy wagons, and sometimes we were stacked in there like sardines in a can. And they would throw us in, and old Bull would say, “Take ’em off,” and they did; and we would just go in the paddy wagon singing, “We Shall Overcome.” And every now and then we’d get in jail, and we’d see the jailers looking through the windows being moved by our prayers, and being moved by our words and our songs. And there was a power there which Bull Connor couldn’t adjust to; and so we ended up transforming Bull into a steer, and we won our struggle in Birmingham. Now we’ve got to go on in Memphis just like that. I call upon you to be with us when we go out Monday.
Now about injunctions: We have an injunction and we’re going into court tomorrow morning to fight this illegal, unconstitutional injunction. All we say to America is, “Be true to what you said on paper.” If I lived in China or even Russia, or any totalitarian country, maybe I could understand some of these illegal injunctions. Maybe I could understand the denial of certain basic First Amendment privileges, because they hadn’t committed themselves to that over there. But somewhere I read of the freedom of assembly. Somewhere I read of the freedom of speech. Somewhere I read of the freedom of press. Somewhere I read that the greatness of America is the right to protest for right. And so just as I say, we aren’t going to let dogs or water hoses turn us around, we aren’t going to let any injunction turn us around. We are going on.
We need all of you. And you know what’s beautiful to me is to see all of these ministers of the Gospel. It’s a marvelous picture. Who is it that is supposed to articulate the longings and aspirations of the people more than the preacher? Somehow the preacher must have a kind of fire shut up in his bones. And whenever injustice is around he tell it. Somehow the preacher must be an Amos, and saith, “When God speaks who can but prophesy?” Again with Amos, “Let justice roll down like waters and righteousness like a mighty stream.” Somehow the preacher must say with Jesus, “The Spirit of the Lord is upon me, because he hath anointed me,” and he’s anointed me to deal with the problems of the poor.”
And I want to commend the preachers, under the leadership of these noble men: James Lawson, one who has been in this struggle for many years; he’s been to jail for struggling; he’s been kicked out of Vanderbilt University for this struggle, but he’s still going on, fighting for the rights of his people. Reverend Ralph Jackson, Billy Kiles; I could just go right on down the list, but time will not permit. But I want to thank all of them. And I want you to thank them, because so often, preachers aren’t concerned about anything but themselves. And I’m always happy to see a relevant ministry.
It’s all right to talk about “long white robes over yonder,” in all of its symbolism. But ultimately people want some suits and dresses and shoes to wear down here! It’s all right to talk about “streets flowing with milk and honey,” but God has commanded us to be concerned about the slums down here, and his children who can’t eat three square meals a day. It’s all right to talk about the new Jerusalem, but one day, God’s preachers must talk about the new New York, the new Atlanta, the new Philadelphia, the new Los Angeles, the new Memphis, Tennessee. This is what we have to do.
Now the other thing we’ll have to do is this: Always anchor our external direct action with the power of economic withdrawal. Now, we are poor people. Individually, we are poor when you compare us with white society in America. We are poor. Never stop and forget that collectively — that means all of us together — collectively we are richer than all the nations in the world, with the exception of nine. Did you ever think about that? After you leave the United States, Soviet Russia, Great Britain, West Germany, France, and I could name the others, the American Negro collectively is richer than most nations of the world. We have an annual income of more than thirty billion dollars a year, which is more than all of the exports of the United States, and more than the national budget of Canada. Did you know that? That’s power right there, if we know how to pool it.
We don’t have to argue with anybody. We don’t have to curse and go around acting bad with our words.We don’t need any bricks and bottles. We don’t need any Molotov cocktails. We just need to go around to these stores, and to these massive industries in our country, and say,
“God sent us by here, to say to you that you’re not treating his children right. And we’ve come by here to ask you to make the first item on your agenda fair treatment, where God’s children are concerned. Now, if you are not prepared to do that, we do have an agenda that we must follow. And our agenda calls for withdrawing economic support from you.”
And so, as a result of this, we are asking you tonight, to go out and tell your neighbors not to buy Coca-Cola in Memphis. Go by and tell them not to buy Sealtest milk. Tell them not to buy — what is the other bread? — Wonder Bread. And what is the other bread company, Jesse? Tell them not to buy Hart’s bread. As Jesse Jackson has said, up to now, only the garbage men have been feeling pain; now we must kind of redistribute the pain. We are choosing these companies because they haven’t been fair in their hiring policies; and we are choosing them because they can begin the process of saying they are going to support the needs and the rights of these men who are on strike. And then they can move on town — downtown and tell Mayor Loeb to do what is right.
But not only that, we’ve got to strengthen black institutions. I call upon you to take your money out of the banks downtown and deposit your money in Tri-State Bank. We want a “bank-in” movement in Memphis. Go by the savings and loan association. I’m not asking you something that we don’t do ourselves at SCLC. Judge Hooks and others will tell you that we have an account here in the savings and loan association from the Southern Christian Leadership Conference. We are telling you to follow what we are doing. Put your money there. You have six or seven black insurance companies here in the city of Memphis. Take out your insurance there. We want to have an “insurance-in.”
Now these are some practical things that we can do. We begin the process of building a greater economic base. And at the same time, we are putting pressure where it really hurts. I ask you to follow through here.
Now, let me say as I move to my conclusion that we’ve got to give ourselves to this struggle until the end. Nothing would be more tragic than to stop at this point in Memphis. We’ve got to see it through. And when we have our march, you need to be there. If it means leaving work, if it means leaving school — be there. Be concerned about your brother. You may not be on strike. But either we go up together, or we go down together.
Let us develop a kind of dangerous unselfishness. One day a man came to Jesus, and he wanted to raise some questions about some vital matters of life. At points he wanted to trick Jesus, and show him that he knew a little more than Jesus knew and throw him off base …
Now that question could have easily ended up in a philosophical and theological debate. But Jesus immediately pulled that question from mid-air, and placed it on a dangerous curve between Jerusalem and Jericho. And he talked about a certain man, who fell among thieves. You remember that a Levite and a priest passed by on the other side. They didn’t stop to help him. And finally a man of another race came by. He got down from his beast, decided not to be compassionate by proxy. But he got down with him, administered first aid, and helped the man in need. Jesus ended up saying, this was the good man, this was the great man, because he had the capacity to project the “I” into the “thou,” and to be concerned about his brother.
Now you know, we use our imagination a great deal to try to determine why the priest and the Levite didn’t stop. At times we say they were busy going to a church meeting, an ecclesiastical gathering, and they had to get on down to Jerusalem so they wouldn’t be late for their meeting. At other times we would speculate that there was a religious law that “One who was engaged in religious ceremonials was not to touch a human body twenty-four hours before the ceremony.” And every now and then we begin to wonder whether maybe they were not going down to Jerusalem — or down to Jericho, rather to organize a “Jericho Road Improvement Association.” That’s a possibility. Maybe they felt that it was better to deal with the problem from the causal root, rather than to get bogged down with an individual effect.
But I’m going to tell you what my imagination tells me. It’s possible that those men were afraid. You see, the Jericho road is a dangerous road. I remember when Mrs. King and I were first in Jerusalem. We rented a car and drove from Jerusalem down to Jericho. And as soon as we got on that road, I said to my wife, “I can see why Jesus used this as the setting for his parable.” It’s a winding, meandering road. It’s really conducive for ambushing. You start out in Jerusalem, which is about 1,200 miles — or rather 1,200 feet above sea level. And by the time you get down to Jericho, fifteen or twenty minutes later, you’re about 2,200 feet below sea level. That’s a dangerous road. In the days of Jesus it came to be known as the “Bloody Pass.” And you know, it’s possible that the priest and the Levite looked over that man on the ground and wondered if the robbers were still around. Or it’s possible that they felt that the man on the ground was merely faking. And he was acting like he had been robbed and hurt, in order to seize them over there, lure them there for quick and easy seizure. And so the first question that the priest asked — the first question that the Levite asked was, “If I stop to help this man, what will happen to me?” But then the Good Samaritan came by. And he reversed the question: “If I do not stop to help this man, what will happen to him?”
That’s the question before you tonight. Not, “If I stop to help the sanitation workers, what will happen to my job. Not, “If I stop to help the sanitation workers what will happen to all of the hours that I usually spend in my office every day and every week as a pastor?” The question is not, “If I stop to help this man in need, what will happen to me?” The question is, “If I do not stop to help the sanitation workers, what will happen to them?” That’s the question.
Let us rise up tonight with a greater readiness. Let us stand with a greater determination. And let us move on in these powerful days, these days of challenge to make America what it ought to be. We have an opportunity to make America a better nation. And I want to thank God, once more, for allowing me to be here with you.
You know, several years ago, I was in New York City autographing the first book that I had written. And while sitting there autographing books, a demented black woman came up. The only question I heard from her was, “Are you Martin Luther King?” And I was looking down writing, and I said, “Yes.” And the next minute I felt something beating on my chest. Before I knew it I had been stabbed by this demented woman. I was rushed to Harlem Hospital. It was a dark Saturday afternoon. And that blade had gone through, and the X-rays revealed that the tip of the blade was on the edge of my aorta, the main artery. And once that’s punctured, your drowned in your own blood — that’s the end of you.
It came out in the “New York Times” the next morning, that if I had merely sneezed, I would have died. Well, about four days later, they allowed me, after the operation, after my chest had been opened, and the blade had been taken out, to move around in the wheel chair in the hospital. They allowed me to read some of the mail that came in, and from all over the states and the world, kind letters came in. I read a few, but one of them I will never forget. I had received one from the President and the Vice-President. I’ve forgotten what those telegrams said. I’d received a visit and a letter from the Governor of New York, but I’ve forgotten what that letter said. But there was another letter that came from a little girl, a young girl who was a student at the White Plains High School. And I looked at that letter, and I’ll never forget it. It said simply,
“Dear Dr. King,
I am a ninth-grade student at the White Plains High School.”
And she said,
“While it should not matter, I would like to mention that I’m a white girl. I read in the paper of your misfortune, and of your suffering. And I read that if you had sneezed, you would have died. And I’m simply writing you to say that I’m so happy that you didn’t sneeze.”
And I want to say tonight — I want to say tonight that I too am happy that I didn’t sneeze. Because if I had sneezed, I wouldn’t have been around here in 1960, when students all over the South started sitting-in at lunch counters. And I knew that as they were sitting in, they were really standing up for the best in the American dream, and taking the whole nation back to those great wells of democracy which were dug deep by the Founding Fathers in the Declaration of Independence and the Constitution.
If I had sneezed, I wouldn’t have been around here in 1961, when we decided to take a ride for freedom and ended segregation in inter-state travel.
If I had sneezed, I wouldn’t have been around here in 1962, when Negroes in Albany, Georgia, decided to straighten their backs up. And whenever men and women straighten their backs up, they are going somewhere, because a man can’t ride your back unless it is bent.
If I had sneezed — If I had sneezed I wouldn’t have been here in 1963, when the black people of Birmingham, Alabama, aroused the conscience of this nation, and brought into being the Civil Rights Bill.
If I had sneezed, I wouldn’t have had a chance later that year, in August, to try to tell America about a dream that I had had.
If I had sneezed, I wouldn’t have been down in Selma, Alabama, to see the great Movement there.
If I had sneezed, I wouldn’t have been in Memphis to see a community rally around those brothers and sisters who are suffering.
I’m so happy that I didn’t sneeze.
And they were telling me –. Now, it doesn’t matter, now. It really doesn’t matter what happens now. I left Atlanta this morning, and as we got started on the plane, there were six of us. The pilot said over the public address system, “We are sorry for the delay, but we have Dr. Martin Luther King on the plane. And to be sure that all of the bags were checked, and to be sure that nothing would be wrong with on the plane, we had to check out everything carefully. And we’ve had the plane protected and guarded all night.”
And then I got into Memphis. And some began to say the threats, or talk about the threats that were out. What would happen to me from some of our sick white brothers?
Well, I don’t know what will happen now. We’ve got some difficult days ahead. But it really doesn’t matter with me now, because I’ve been to the mountaintop.
And I don’t mind.
Like anybody, I would like to live a long life. Longevity has its place. But I’m not concerned about that now. I just want to do God’s will. And He’s allowed me to go up to the mountain. And I’ve looked over. And I’ve seen the Promised Land. I may not get there with you.But I want you to know tonight, that we, as a people, will get to the promised land!
And so I’m happy, tonight.
I’m not worried about anything.
I’m not fearing any man!
Mine eyes have seen the glory of the coming of the Lord!!
It seems lately that many people around me are having a tough time. Perhaps it’s just my perception but in my day-to-day conversations and my friends’ social media posts, there are many struggling just to keep it together. One symptom I see is a recent proliferation of what I consider to be pretty stoic statements like ‘head down, move forward’ and ‘keep calm and carry on’—the sort of things you say to yourself when you’re just trying to put one foot in front of the other.
A small subset of these sentiments is particularly intriguing: those made with the intent of trying to convince us to just accept the past.
“The past cannot be changed, forgotten, edited, or erased … it can only be accepted. You can’t change your past but you can always change your future. Even God cannot change the past.”
Now, in general, I support these ideas. All too often too many of us live in the past, dwelling on bygone hurts given and received, wishing things had been different. That’s never good, and we frequently must be reminded to forgive ourselves and others. We need to focus on the task at hand—to struggle with the sufficient evil of the day and to work for this day our daily bread. In as much as these sentiments urge us to do the good in front of us, I support them.
And yet, something seems so resigned. So sad. So short of the glory of God and the good news of the Gospel. Frankly that last one sounds like a challenge. I think, in a very real way, God can change the past. God does change the past.
But perhaps God does not change the events of the past, amending instead their meaning so fundamentally that history is, in a very real sense, altered. We need only think of Good Friday for an example. Imagine Jesus’ death on the cross. Imagine the humiliation and defeat that everyone who knew him—his friends, his disciples—experienced on that day. Imagine the torment and agony of Jesus himself. And think about what all of that means now, in light of Easter. Jesus’ resurrection transforms completely the meaning of his death. The cross is now a sign not of defeat, but of victory. It becomes a sign of our redemption. It is our salvation.
When Jesus was raised, did his past change? Technically, no. He still suffered, died on the Cross, and was buried. Yet God’s grace rewrote everything around the event so completely that it’s not really the same occurence anymore. And while the Cross is the most striking example of our faith, it’s hardly the only one. In the Easter Vigil we proclaimed that the sin of Adam is no longer the tragic failure that led to our exile, but the lucky break that called forth our Savior. In the Gospel we see Jesus proclaim the death of Lazarus is not a sign of decay’s inevitability but rather its impotence when compared to the glory of God. By giving the past new meaning, it is altered.
I believe the same will be true of all our suffering, so long as we use that suffering to grow closer to Christ. God’s grace will reach back and alter our perception of those events so completely that we will call them “good,” just as we now call the day of Jesus’ death “Good.” Now we see through a glass darkly, but once our vision clears we won’t even recognize much of what had come before.
In the preface to his imaginative exploration of heaven and hell in “The Great Divorce,” C.S. Lewis expresses the same thought about our current lives in light of our eternal destiny. Speaking about our time on Earth after all things pass away he writes “But what, you ask, of earth? Earth, I think, will not be found by anyone to be in the end a very distinct place. I think earth, if chosen instead of Heaven, will turn out to have been, all along, only a region in Hell: and earth, if put second to Heaven, to have been from the beginning a part of Heaven itself.”
God can change the past. By giving what we have experienced a new meaning the past is recast. The power and might of God is greater than we can imagine; it’s not only a new start, but a different history. This is one of the lessons of Easter—Christ’s light pours forth everywhere and reaches into every dark space, even those behind us.
Steven Cottam serves as youth minister at Our Lady of Lourdes Catholic Church. He lives in the Church Hill neighborhood of Richmond, Virginia, with his lovely wife, his adorable daughter and his very strange dog. He is an active member of Common Change, a group which seeks to gather and distribute tithe money in a relational and collaborative way. He has been friends with Sister Julia ever since they were students, coworkers, and cooking club members together at Catholic Theological Union in Chicago. His interests and passions include Aikido, gardening, coffee, and becoming a Jedi Master.
I love hearing the stories of the early Church, especially as they are proclaimed everyday at Mass during the Easter season. Their adventures, as are found in the Book of Acts, reminds me that the truth and joy that come from Christ’s resurrection has truly established renewal for all creation. We are one. We are free!
The energy and courage found in the early Church can enliven us today. None of us need to be afraid to share our faith. We can let go of our fears to take risks for the reign of God. We can live with strong trust in God and faith — such courage can set all sorts of miracles into motion.
God has graced us with all we need to truly change the world!
Certainly, we don’t need to look too far to see that Christ-centered change is actually very messy. The season of spring — of beauty and life poking out of the mud and muck of what was once dead and dormant — shows us that being courageous with our compassion and witness is far from neat and tidy. The mess of transformation is demanding, active, and fierce.
Parker Palmer’s recent reflection Spring is Mud and Miracle(published online at On Being with Krista Tippet) reminded me of this:
There’s a miracle inside that muddy mess: those fields are a seedbed for rebirth. I love the fact that the word humus, the decayed organic matter that feeds the roots of plants, comes from the same word-root that gives rise to humility. It’s an etymology in which I find forgiveness, blessing, and grace. It reminds me that the humiliating events of life — events that leave “mud on my face” or “make my name mud” — can create the fertile soil that nourishes new growth.
Spring begins tentatively, but it advances with a tenacity that never fails to touch me. The smallest and most tender shoots insist on having their way, pressing up through ground that looked, only a few weeks earlier, as if it would never grow anything again. The crocuses and snowdrops don’t bloom for long. But their mere appearance, however brief, is always a harbinger of hope — and from those small beginnings, hope grows at a geometric rate.
During this Easter season I desire to accept the mess and muck as natural. My humanity is a gift. The muck of life can be thick and heavy, but it really is a sign of hope out of which can spring forth the determination of goodness.
True, it is messy and disturbing to encounter the world, but the muck is a necessary part of the freedom that comes from growth. We can have courage to change. Even though it can be hard to learn the truth, new awareness can crack light into my soul. Yes, service may wear me out but my weakness can open a way for me to get closer to my community. Although reaching out will mean I’ll inevitably encounter the hurting parts of our world that I’d rather hide from: witnessing as a healer, lover, server and friend may mean that I will end up bruised and broken. And changed.
In the midst of the muddy mess, I will choose to be encouraged. It is only through decay that new life can come. It is only through the stink, the goo, the pain of life that transformations will emerge. I know I am on the right path and really walking with The Way if I am breaking through barriers and getting hurt outside my comfort zone. This is the life of abundance, life to the fullest, the real Gospel way. The mud means I am moving in the right direction, serving and loving in union with Christ.
Yes, let us move out, singing songs of service and love, not afraid of the inevitable mess and muck, because it is part of transformation! Pope Francis encourages us:
“I prefer a Church which is bruised, hurting and dirty because it has been out on the streets, rather than a Church which is unhealthy from being confined and from clinging to its own security.” – Pope Francis (Evangelii Gaudium, #49)
And, Alex Street’s song Beautiful Mess can be our anthem as we go:
We’re in the midst of the octave of Easter—eight days especially for rejoicing—and then we can celebrate the awesomeness of the Easter miracle for many more days.
I have a personality type that loves to be set to “fun” and “joy,” and I love to celebrate the goodness of God as much as possible.
Still, during this Octave of Easter days, I am making an extra effort to do special things each day to keep the Easter party going on. I made a bunny cake one day. I wore my Easter best dress another. Every day I am praying with praise and gratitude. I am refusing to fast, or diet, or deprive myself.
I am focusing on the freedom that comes from the resurrection. I am worshiping and praising God with joyful tunes and abundant Alleluias. This feels especially freeing after all the penance of Lent gave me such a new, fresh start.
God is so good! Let us praise Jesus and thank him over and over for all he is for us.