Books change. They change us individually and collectively. Tom Paine’s direct style convinced countless colonists that it was Common Sense to become an independent nation. Henry David Thoreau lectured New England college students that they were better off hand-crafting knives than they were sitting in stuffy classrooms. He influenced Gandhi and Martin Luther King Jr.
The case of Burwell v. Hobby Lobby has received extraordinary attention as a site of struggle between faith and law. The Supreme Court’s decision that businesses may refuse on principle to provide contraception coverage has not been a shining hour for religious freedom. Many observers fear that the ruling will do less to protect that freedom than to expand the power of corporations.
Hobby Lobby has overshadowed two other suits this term that offered more compelling instances of conscience in action.
Ongoing and open revelation sets the Church of Jesus Christ of Latter-day Saints apart from many other religious traditions. Mormons believe there is a living prophet of God on Earth and that he has the power and authority to receive new doctrine directly from the Lord. Despite its infrequent implementation, the ninth article of faith is one of the most important tenets of Mormon doctrine: “We believe all that God has revealed, all that He does now reveal, and we believe that He will yet reveal many great and important things pertaining to the Kingdom of God.” Open revelation is at the heart of the recent excommunication of Mormon feminist Kate Kelly.
Fireworks this Friday will celebrate the signing of the Declaration of Independence almost 250 years ago. The founders' assurance "that all men are created equal, that they are endowed by their Creator with certain unalienable Rights; that among these are Life, Liberty, and the pursuit of Happiness" was authorized by "the Laws of Nature and Nature’s God." But the meaning of that phrase has been the subject of heated debate for some time.
Memphis is known for blues, barbecue, and kings. Elvis Presley, the "king of rock 'n' roll," shook, rattled, and rolled his way to stardom by drawing from the art of African Americans. He was, arguably, bigger than Jesus before John Lennon made that controversial claim for the Beatles in the 1960s. In that decade, Memphis became infamous for what happened to the preacher King. There to support the sanitation workers strike of 1968, Martin Luther King Jr. was assassinated, and the legacy of bloodshed continues to haunt the city.
Elvis and Martin are not the only kings of Memphis. There's also the king of kings.
Last week college economics professor David Brat trounced House Majority Leader Eric Cantor in the Republican primary for Virginia's seventh congressional district. Prognosticators thought that Brat, a favorite of Tea Party supporters, was a long shot. How could he win? Hadn’t the Tea Party been on the wane? Now, Washington Post columnist Eugene Robinson warns, the Tea Party “should no longer be thought of as just a faction of the GOP. It’s calling the shots.”
What's clear is that Tea Party voters turn out in droves and care passionately about politics. Many of those Teapublicans are also fervent Christians of the evangelical stripe.
Last week, evangelical congregations across America began screening a documentary called The Stranger: Immigration, Scripture and the American Dream, produced by a group called the Evangelical Immigration Table. Among EIT's advocates are a host of uncommon bedfellows: Mathew Staver of the Liberty University School of Law and Jim Wallis of Sojourners, Leith Anderson of the National Association of Evangelicals and Russell Moore of the Southern Baptist Ethics and Religious Liberty Commission, and popular pastors Max Lucado and Wilfredo de Jesús.
Immigration reform has attracted such a spectrum of advocates that it shows how it is a fortuitous issue for American Protestants.
To fully celebrate the life and legacy of Maya Angelou, we must contextualize her 86 years of living within the black religious traditions that influenced her and birthed her deep spirituality. While countless scholars have analyzed her literary, political, and cultural contributions, few have situated her work within the scope of black religious life, particularly the African-American Christian tradition.
Living in San Diego and having family in Norfolk, Virginia, I probably hear more sermons that involve military life than most Americans. I thought little of it this past Sunday when a video of a naval officer's account of war and call for church members to help those in combat and their families ran across the church televisions. But then we prayed for service women and men. And the pastor had all "retired and active" service people stand. It seemed a bit excessive. Then I realized it was Memorial Day weekend.
It reminded me of the sermons of Gilded Age evangelist Dwight Lyman Moody.
The Harlem Ashram (1940-1948) was a grand experiment that didn't go very far. The interracial Christian commune at Fifth Avenue and 125th Street was modeled after ashrams, or Hindu religious centers, that Gandhi had established in India. Its founders were two white men, Ralph Templin and Jay Holmes Smith, who had been Methodist missionaries in India in the 1930s. There they became interested in Gandhi's synthesis of religion, politics, and nonviolent protest.
Templin and Smith were part of a cohort of American pacifists who saw Gandhi’s work as a potential model for political and religious activism in the United States.