“Do not neglect to show hospitality to strangers, for by doing that some have entertained angels without knowing it” (Hebrews 13:2, NIV).
Have you ever known someone who never meets a stranger?
Folks who live their lives in such a way that nearly everyone they meet becomes a new friend astound me with their generosity of spirit. I admire their courage and zest for life, which compels them to embrace even those they do not know well, knowing that each creature has gifts to share with the world.
As a faith leader, when I meet folks with those sorts of spirits, I see some of the Spirit of Christ who, although divine, shared meals with the poor, sick, and sinful, laid hands on the infirm, and drew close to the crowds without reservation.
Even in His dying moment, Jesus stretched His arms wide as though embracing all of us and declared forgiveness over us because we did not realize what we were doing. Jesus is the embodiment of the grace of hospitality, and I would argue that hospitality is the biggest gift we, the body of Christ, can offer the world right now.
The Fear Factor
The current social and political climates have caused me to take a step back to examine what Scripture teaches us about welcoming strangers among us. I confess that I focus much of my time concerning myself with the sins that other people perpetrate on each other. I concentrate on the news stories about hate crimes without giving much consideration to the ways that I allow hate and fear to fuel my actions.
The truth is that fear motivates so much of what we do. Our fears prevent us from loving and practicing hospitality in the ways that our faith demands of us. In today’s social media culture, many of us have a fear of rejection. As humans, many of us also have a fear of not knowing which prevents us from meeting new people and having new experiences.
We also often have fears of being powerless that cause us to try to stay in places that make us feel powerful. We allow our fears to impede upon our ability to love.
Before turning outward and critiquing national and international leaders, I want to encourage us, especially during this introspective liturgical season called Lent, to look within to ask ourselves how we are practicing the kind of hospitality that Scripture and the example of Jesus Christ demand of us.
Love Thy Neighbor?
Many of us have learned the classic stories about hospitality in Sunday School and Sunday morning sermons.
We have heard about Abraham and Sarah, who unknowingly hosted angels who foretold the birth of Sarah’s son. In the passage from Hebrews I cited at the top of this article, the author alludes to that passage from Genesis. Despite the many admonitions throughout the Hebrew Bible to care for the foreigner, widow, and orphan, we, like the lawyer in Luke 10, often ask, “Who is my neighbor?”
In response to that question, we have heard Luke’s well-known story of the Good Samaritan who, despite his vastly different culture and faith, cared for an Israelite stranger he found injured on the side of the road. Even after hearing such a dramatic story of sacrificial love, we continue to struggle with caring for our neighbors. Perhaps my favorite aspect of the story is the way it condemns us for the times we fail to show love to people who are just like us.
We have become politically motivated to care for immigrants in recent months, as we should, but we mistreat those who sit right next to us in the pew or who share our offices at work!
Jesus tells Israelite listeners the story of an Israelite man who was robbed as he traveled from Jerusalem to Jericho. A priest passed by and walked on the opposite side of the road to avoid helping. Then, a Levite, a religious leader from the priestly tribe of Levi, passed him. Only a Samaritan, a man who was from a different culture and faith background, cared for the man.
Many commentaries have explained that the priest and the Levite probably did not interact with the victim because of concerns about ritual purity, but does that not cause us to consider our priorities? We cannot prioritize legalism over mercy and love. Here was Jesus, the Lamb of God who takes away the sins of the world, essentially urging His listeners to ritually defile themselves because mercy is at the heart of the Gospel.
The Missing Link
What the world needs from the church is for us to be the church. The time is now for us to commit ourselves to following Jesus Christ in our actions. It was the way the early Church first began to thrive.
As J. Ellsworth Kalas puts it in his book The Story Continues: The Acts of the Apostles for Today, “The Christian church was born in a time and culture when the marketplace of beliefs was crowded to its borders. Religion was everywhere … This meant that it was easy to talk religion, but also that it was difficult for the decision to get serious. No wonder, then, that the followers of Christ were known as ‘people of the Way.’”
The earliest Christians stood out, and they increased in number because they lived their Christianity; for them, it was not simply an interesting intellectual idea. They attracted converts because of their countercultural way of viewing religion as more than a list of philosophies.
Rev. Dr. Martin Luther King Jr. provided a practical understanding of this concept in his sermon “A Knock at Midnight,” which appears in his 1963 book of sermons called Strength to Love. King preached, “The church must be reminded that it is not the master or the servant of the state, but rather the conscience of the state … if the church will free itself from the shackles of a deadening status quo, and, recovering its great historic mission, will speak and act fearlessly and insistently in terms of justice and peace, it will enkindle the imagination of mankind and fire the souls of men, imbuing them with a glowing and ardent love for truth, justice, and peace.”
In other words, from the Scripture we read, to the prayers we pray, to the songs we sing, our worship is real and lived and must transform us from the inside out. The church is not a place to go; the church is a thing to do. We call the physical buildings in which we worship churches, but the church is the body of Christ, at work in the world.
So, what does living our faith teach us about hospitality?
A Place Where Ministry Happens
One of my mentors in ministry began a new pastorate at the end of 2016. After examining the needs and challenges of ministry at her new church, she chose as her theme of her church “Radical Hospitality.” The new framework of thinking about the church as a place where radical hospitality happens has changed it in practical ways in just a few short months.
Church members are beginning to imagine their worship space as first and foremost a place where ministry happens. That sounds obvious, I know, but so many churches have gotten away from thinking of themselves as being ministry spaces above all else.
One of the most drastic changes she has made as pastor has been to reimagine the parsonage, the house that is owned by the church for use by pastors and their families. That house now serves a dual purpose. It is both a “meeting house” where retreats, Bible study, and meetings can occur, and it provides accommodations for the pastor and visiting ministers.
Knowing my colleague, and understanding what it means to be “radical,” I am expecting that in the months and years to come, her new ministry will continue to grow and transform to become more welcoming for all people.
It is our task, as the Samaritan did in the Gospel of Luke, to embrace all we meet. As Hebrews 13:2 reminds us, we do not know the actual identity of those we encounter each day. Scripture teaches us that if we open our hearts to the possibility, each stranger has gifts to share with us that will enhance our lives. My fellow people of the Way, let us go forward with joy to spread Christian hospitality.
Jaimie Crumley is a minister, blogger, podcaster, and ministry consultant. She blogs about race, gender, history, and Christian faith at iamfreeagent.com.
Share your thoughts on ministry and hospitality below.
It’s not easy to be hated by the person who is supposed to love you most, and unfortunately, being toxic has become normalized in our culture.
Many see misdirected aggravation, gaslighting, physical abuse, and more as “love tactics.” When a child only knows pain as a source of love, then they too love in that way and any other form of healthy love seems abnormal.
However, the question is, can a person ever love authentically if they were raised to be toxic?
The assumption is no. When someone is exposed to consistent, toxic stress, they are vulnerable to mental and physical illness that can sometimes develop into a genetic trait, according to Hey Sigmund; therefore this behavior is biologically passed on through generations.
However, despite the science behind the effects of toxic love, there is always hope for a better life.
Fighting for Love
“I just felt like I wasn’t loved by my mom, says Monique, a woman in her 40s who was often told she wasn’t good enough. “I felt growing up in my mom’s house I wasn’t allowed to be me, an individual.”
To suit her mother’s perfect image of a family, Monique, was to participate in certain activities without any consideration of her talents or desires. While at the same time, her brother was given free reign to participate in activities of his choice throughout their childhood.
And to make matters worse, Monique’s father suffered from Post Traumatic Stress Disorder (PTSD) and would often abuse her. She recalls him touching her to satisfy his physical desires and severely beating her when she reported it to her incredulous mother.
Fortunately, Monique found refuge in her grandmother’s home, where she found the kind of love her mother envied. Monique remembers her mother punishing and verbally abusing her as a result of the love she received from her grandmother.
Like many girls, Monique found herself looking for love in empty relationships during her teen years that lead to a forced, terminated pregnancy and physical and emotional abuse similar to the treatment she received from her own father.
Eventually, Monique met a gentle and caring man named Laz. However, Laz’s compassion and gentleness were unfamiliar to her, which ultimately lead to Monique returning to one of her previous, toxic relationships.
She went on to marry a former flame named Xavier and stayed in her abusive marriage for eight years.
“Towards the end of my [3rd] pregnancy, I found out he was cheating and when I confronted him, he hit me,” says Monique who recalls her toxic relationship that mirrored her childhood. “He asked, ‘Who are you to question me?’…It felt like because of the way I grew up, if I wasn’t getting hit, then it wasn’t love,”
After her divorce, Monique fought against her toxic past. She made the decision to rise above her father’s mental illness, her mother’s jealousy and apathy, and their collective effort to make her their emotional punching bag for their marriage troubles.
Although the struggle did not end after her marriage when it came to love, her children, and health, she remains hopeful enough to fight for the love she deserves. She charges her will to carry on to God, because without Him, she would have taken the final blow to end her suffering.
Turning Off the Gaslight
Bella was born to a Catholic family that rejected her mother for having a baby with a man that she later learned was married. The rejection caused her mother to make multiple attempts to prove her worth to the family by making Bella seem exceptional, but in private her mother was spiteful and unloving as the list of accomplishments grew.
“[My mother] did everything for me to prove herself, but not for the love of me,” Bella explains. “She worked hard to put me through private school and extracurricular activities, but at home I was repeatedly told I was nothing; sometimes she even called me a waste of a human being. To this day, she has never told me she loves me.”
Whenever something would go wrong in Bella’s life, she would automatically blame herself as a result of her relationship with her mother. Even when her husband and father of their two children committed adultery, she took the blame.
As time went on, Bella lost the love of her life, her job, and believed that she would never be loved which drove her into a suicidal state .
Until one day, Bella decided that she had enough and began to fight for her life, beauty, and self-love through therapy. “Once I figured out that I wasn’t this awful, unlovable monster that I was made to believe as a reality by someone who was unloved, it turned my world upside down in a great way,” Bella says. “It never would have happened without me doing the work in therapy.”
As a result of her treatment, Bella was led to a love that she has been enveloped in for the last four years. Even though the pain of rejection transcended through two generations, love won in the end.
“In the middle of all of this, I met a man who just rained love on me,” Bella joyfully exclaims.
Is there hope after a toxic upbringing?
“But you have this in your favor: You hate the practices of [your abuser], which I also hate” (Revelations 2:6, NIV).
In the beginning of this article, the question was, can a person love authentically if they were raised to be toxic? The answer is yes, but you must fight for it.
It is easy to nurse the scars of someone that you love, because love is to be unconditional, right? But what good is unconditional love when a person’s pain has replaced the spirit that you desperately want to love?
That is spiritual warfare and it is best to back away and allow God to handle it if they are unwilling to get help. It is important to recognize the signs of someone who has been abused and trying to regain power, which can include verbally sharing memories of their toxic loved ones.
Fortunately, Bella and Monique worked past those painful memories found a way to defeat them so that the tradition of toxicity ended with them and a reign of love could begin.
(RNS) — Former Joint Chiefs of Staff Chairman Colin Powell, known as a four-star general and as a onetime secretary of defense, was remembered at his funeral at the Washington National Cathedral Friday (Nov. 5) as a man of the Episcopal faith.
Longtime colleague and friend Richard Armitage, who served as deputy secretary of state under Powell, recalled how their regular 7 a.m. morning calls shifted to 9:30 on Sunday mornings, after his supervisor had returned from church.
“Colin loved the church: He loved the ceremony. He loved the liturgy. He loved the high hymns, which made him extremely happy,” said Armitage, who served with Powell in the State Department during the George W. Bush administration, during the private ceremony that was livestreamed on YouTube.
“And he would answer the same way every Sunday. He said, ‘Oh yes, I was at church. And I want you to know I’m in the state of grace.’ And I would answer the same way every Sunday: ‘Colin, if you’re not in the state of grace, who among us is?’ And that was every day for almost 40 years, the same opening remarks.”
Powell, who died Oct. 18 from COVID-19 complications, was honored at a nearly two-hour private ceremony. Hundreds of people gathered under the cathedral’s neo-Gothic arches, including President Biden and two former presidents, Barack Obama and George W. Bush, and their wives, and former Secretary of State and first lady Hillary Rodham Clinton.
“With faith in Jesus Christ, we receive the body of our brother Colin Luther Powell for burial,” said Episcopal Church Presiding Bishop Michael Curry, who met the general’s casket at the doors of the cathedral with Bishop Mariann Edgar Budde, leader of the Episcopal Diocese of Washington.
Some family members of Powell, 84, had key roles in the service that mixed the high church liturgy of the cathedral with the military precision of uniformed service members bearing Powell’s coffin and escorting his family.
His son, former Federal Communications Chairman Michael K. Powell, gave a tribute, along with Armitage and former Secretary of State Madeleine Albright, who preceded Powell in that position. His daughter, Annemarie Powell Lyons, read from the Hebrew Bible’s Book of Micah: “And what does the Lord require of you but to do justice, and to love kindness, and to walk humbly with your God?”
The Rev. Stuart A. Kenworthy drew on that Scripture as he spoke of Powell’s faith.
“Colin knew his God through all his years,” said Kenworthy in his homily, a role the former Army National Guard chaplain also played at the 2016 funeral of former first lady Nancy Reagan. “His faith was of first importance, and his life was marked by those words of the Prophet Micah.”
He also encouraged those remembering Powell to embrace their Christian faith.
“God raised Jesus so that you and I might share in his resurrection, and if you turn to him and accept him in faith, he will come into you and raise you into that new and eternal life now,” Kenworthy preached. “Just as he has for your beloved Colin, who now stands upon another shore and in a greater light, with that multitude of saints that no mortal can number.”
Prior to the homily, the Rev. Joshua D. Walters, rector of the Powell family’s church in McLean, Virginia, read words of Jesus from the Gospel of John: “Do not let your hearts be troubled. Believe in God, believe also in me.”
Congregants, masked during the continuing pandemic, stood to sing the hymns “Joyful, Joyful, We Adore Thee” and “Precious Lord.” Soloist Wintley Phipps sang “How Great Thou Art.”
In an earlier statement issued after Powell’s death, Curry noted Powell was a lifelong Episcopalian.
“I pray for his family and all his many loved ones, and I give thanks for his model of integrity, faithful service to our nation and his witness to the impact of a quiet, dignified faith in public life,” the presiding bishop said at the time. “He cared about people deeply. He served his country and humanity nobly. He loved his family and his God unswervingly.”
Though not generally known for his ties to religion, Powell was noted for comments he once made about then-Senator Obama’s faith.
Obama, in a statement released on the day of Powell’s death, spoke of his deep appreciation of Powell’s endorsement of his presidential candidacy when the general had been affiliated with past Republican administrations.
“At a time when conspiracy theories were swirling, with some questioning my faith, General Powell took the opportunity to get to the heart of the matter in a way only he could,” said Obama in the statement, referring to rumors that he was a Muslim.
At the time, Powell said, “The correct answer is, he is not a Muslim; he’s a Christian.”
But then Powell added a follow-up: “But the really right answer is, ‘What if he is?’ Is there something wrong with being a Muslim in this country? The answer’s no, that’s not America. Is there something wrong with some 7-year-old Muslim-American kid believing that he or she could be president?”
Powell also was among the top picks of likely voters who were religious and considering potential vice presidents when the then-senator was seeking the presidency in 2008.
But Armitage and other speakers mostly put politics aside as they recalled the man who was their friend, family member or colleague.
The former deputy secretary of state noted he and Powell had different preferences for hymns. Armitage recited the final verse of “Rough Side of the Mountain,” which speaks of standing “before God’s throne” when the race of life has concluded.
“Be real quiet,” Armitage told the congregation. “Listen real carefully. And you might hear our savior say, ‘Colin, welcome home. And here’s your starry crown.'”
Kanye West is an internationally known Grammy award winning artist. His politics, public life, and his self-promotion have stirred up controversy and interest in many circles.
His recent return to Christian themes in his music and beyond leaves his audience inside and outside of the church consistently confused and curious. Kanye West’s tenth album “Donda” honors his late mother Donda West, who was chair of the English Department at Chicago State University. It debuted in late August to mixed reviews, some celebrating the album as a show of Kanye’s continued musical genius and others hearing the 27-track album as an incoherent and exhausting tribute that actually focuses on Kanye himself.
“Donda” is now one of the highest-grossing albums of all time in the gospel/Christian category, and the most-streamed album ever in both categories, according to Billboard. In response to its success, some Christian public figures gave kudos acknowledging their work with or appreciation for West. Others expressed disdain at his dominance in Christian art spaces when his music is still deeply secular. The album features some very popular secular artists, accused criminals, gang members, and even a known atheist alongside choirs and Christian artist writers. But many believers are still asking: is Kanye West’s “Donda” album a gospel album? To answer, we have to consider several other factors.
Is it a commercial genre question?
If what makes music “gospel” is what the most established and profitable record labels, music hosting sites, and awards say, then “Donda” is gospel music and Kanye West is now a gospel artist. In one sense, this would be brilliant and expected on Kanye’s part. He has claimed that he is the greatest artist of all time, period, and he has been breaking and bending genres throughout his musical career. He has sampled, collaborated, and made music that fits comfortably in multiple genres, gaining fans from pop, electronic, dance, hip hop, R&B, rock, and now gospel circles. Kanye West now has won Grammys in the rap, contemporary Christian, R&B, and “Song of the Year” categories, which means he is recognized as one of the best artists and producers in several genres. But many Christians don’t take the music industry’s word as gospel on the subject.
Is it a format question?
Kanye West did not use curse words or explicit content in “Donda.” He even censored his guest artists. The album is “clean” for that reason–it doesn’t have any content that has solicited a parental advisory warning as his past albums have. But is the lack of explicit content what makes an album “gospel?” Most people would answer this question with a resounding no.
Is it a thematic content question?
This is where the rubber meets the road. What makes an album “gospel” should have something to do with its content. And Kanye surely titles tracks with references to God, the Lord, and Jesus on the album. He uses Christian language of forgiveness, mercy, grace, Holy Spirit, miracle, Lord, pray, sin, angels, demons, heaven, and hell. He talks about Christian themes such as redemption, grace, love, and judgment. But he also talks a lot about himself: his struggles, his success, his opponents, his view of the world, and his life in general. These themes could be labeled “inspirational” and not Christian if it weren’t for the mentions of Jesus. It could be said that not much has changed in that regard. He always talked about those same themes, but his previous albums were labeled rap or hip-hop. Music fans remember “Jesus Walks” from his first album “The College Dropout,” which won him a Grammy and stirred the secular/gospel conversation then. Was Kanye always a gospel artist? Was he a gospel artist when he did wrote “Jesus Walks” but not when he did wrote “Yeezus” or “Father I Stretch My Hands?” Is he on a long faith journey, or did he just have a recent conversion experience? If theology matters, a gospel album should share the Good News of Jesus Christ.
A Gospel album should lead people to Jesus. “Donda” is not focused on that. Jesus is clearly present, but as a savior from Kanye’s problems, not necessarily as the Lord trying to reach all people.
So why is Donda not categorized with Hip-Hop or Rap albums as all his previous albums were? The question is hard to answer. Christian Hip-Hop artists from Lecrae to Andy Mineo, Verbal Kwest to Cross Movement, KB to Da’Truth, Canton Jones to others have also found themselves categorized with Gospel and Contemporary Christian instead of Hip Hop. But their music is usually Biblically grounded or an effort to talk about Christian life. Is Kanye West in the same category? If we compare what Kanye has done on Donda with late 1990s or early 2000s Christian Rap we could easily say no. Many Christian Rap albums during that period were explicitly quoting scripture, referencing theology, and focused on sharing faith in Christ through Hip-Hop. But in recent years, Christian rappers have had more songs about life that pivot back to faith than songs about their faith, and Kanye is doing something closer to that with Donda.
Is it a theological question?
“Donda” has no clear biblical narratives shared, even though the Bible is referenced multiple times and tracks are named after biblical figures. In almost every instance where God is mentioned on the album, it is a prayer for saving Kanye, or an affirmation that God helps Kanye beat sin and the devil. But Kanye also spends much of the time talking about his own greatness. It is hard to tell what is irony, what is genuine, and what is an artistic tool. That is what gives me pause on whether this is a gospel album. But as a modern complex personal narrative of redemption by God, I think Kanye’s album works.
It is as hard to tell if Kanye West’s “Donda ” is gospel album as it is to determine if Kanye West’s desire to share his Christian faith is genuine. But he has been authentic although conflicted while sharing his thoughts throughout his career. When he spoke at Lakewood Church in Houston in 2019 alongside the pastor Joel Osteen, he said “I know that God’s been calling me for a long time and the devil has been distracting me for a long time. When I was at my lowest points, God was there with me. Inspiring me and sending me visions.” He followed that with, “Following the Bible can free us all. Jesus can set you free.” This seems to be a fair encapsulation of his theology at this point in his Christian walk. Kanye knows Jesus as a Savior but seems to be unsure or unaware of what it means to follow Him, even though he knows it’s in the Bible.
What makes sharing the Gospel authentic?
So what makes sharing the Gospel authentic? Those questions have plagued Christians for centuries. We read the leaders of the early Church warning against false preachers, prophets, and teachers in the scriptures. We hear them clarifying doctrine that defines authentic Christianity. Were the false teachers in the early church Christians or just self-promoters? We get clear answers in scripture for that.
But after biblical times, things get fuzzier. What about Constantine, the first Christian Roman Emperor? Were the people who were subjected to Christianity by their rulers really Christians? What about the slave owners? Traders who colonized Africa and Asia? What about people who are racist or bigoted? People who have theologies built on fear? People who commit crimes? Are people who say they are Christian but don’t engage in Christian behavior actually Christians? Does anyone get to decide the truth of someone else’s faith? Is sharing a personal testimony of redemption by Jesus the same as sharing the Gospel?
Kanye West offers a message of redemption from sin answer in the song “Jail,” one of the most compelling on the album. He says:
In conclusion, is “Donda” a true “gospel” album? Although the commercial genre labels say yes, from a theological standpoint, I have to say no. It is not an album about the life, death, and resurrection of Jesus Christ, nor His ministry.
But that doesn’t keep it from being a “Christian” album. Kanye West certainly presents himself as a Christian struggling with life and faith throughout the album. He tells the story of his redemption and even His ongoing dependence on God’s help. Can we call Kanye West a Christian artist? We may have to answer for ourselves individually, but in reality, only the Lord may know.
How can policy help us create a society that reflects God’s heart? This is a critical question that Christians from all backgrounds and denominations should be asking ourselves today. To begin answering this question, I’d like to first take a look at a passage from the book of Matthew 25: 34-40. Here Jesus, as usual, says something profound and which applies to our society today. He says this, “Then the King will say to those on His right hand, ‘Come you blessed of My Father, inherit the kingdom prepared for you from the creation of the world. For I was hungry, and you fed me. I was thirsty, and you gave me a drink. I was a stranger and you invited me into your home. I was naked, and you gave me clothing. I was sick, and you cared for me. I was in prison, and you visited me.’ Then these righteous ones will reply, ‘Lord when did we ever see you hungry and feed you? Or thirsty and give you something to drink? Or a stranger and show you hospitality? Or naked and give you clothing? When did we ever see you sick or in prison and visit you?’ And the King will say, ‘I tell you the truth, when you did it to one of the least of these my brothers and sisters, you were doing it to me!’” In this passage, Jesus sets the framework for the justice work that needs to be done within our society. In meeting the needs of “the least of these” we are serving God and people by committing true acts of justice.
To state a hard and unfortunate truth, we live in a society that has done much to marginalize and disadvantage many of God’s children. Over the course of American history, we have seen the U.S. government deliberately take legislative and administrative action to oppress entire groups of people in a response to certain cultural attitudes and misguided beliefs. Policies throughout our history have been used to remove Indigenous people from their homes. Jim Crow policies have caused much damage, distress and trauma to the black community and communities of color. I pose the following question to you. If policy can be used to harm, then why can’t it be used to heal? As Christians, we should be pushing our government to enact policies that help “the least of these”.
When Jesus says in Matthew 25, “I was hungry and you fed me” it should make us think about nutrition policy and how we can eradicate food deserts within our communities. Through policies and programs that will encourage agricultural growth and ensure that disadvantaged communities receive fresh foods, we could feed entire neighborhoods of children and families. We should seek funding and partners in building grocery stores that stock fresh produce in the heart of urban areas. When Jesus says “I was a stranger and you invited me into your home.” It should jolt our minds towards equitable housing policy and how we can provide stable housing for those who are battling homelessness. When Jesus says “I was sick, and you cared for me.” It makes me think of how we can expand access to affordable healthcare to more individuals and families. When He says “I was in prison, and you visited me” it brings to mind potential second-chance policies and programs which can be utilized to rehabilitate and integrate prisoners back into society in a productive way.
Let’s take a further look at our Justice System. Over the past few decades policies enacted at multiple levels of government have created systemic injustices such as the School-to-Prison Pipeline and Mass Incarceration, just to name two. The War on Drugs in the 1980’s followed by the “tough on crime” policies and rhetoric from politicians on both sides of the political aisle resulted in a disproportionate amount of black and brown people populating our prison systems. According to the Federal Bureau of Prisons, as of July 2021, 38.2% of inmates today are Black. Why is that number disproportionate? Because the latest Census data place the total number of African Americans in the United States at just over 13%. These statistics should alarm anyone who wishes to see the fair and equal treatment of people in our society. The Crack Epidemic devastated Urban America. Instead of providing rehabilitation, mental health and addiction services the government decided to lock people up and give them a mandatory minimum sentence. In most cases if not all, individuals of color would receive harsher penalties than their white counterparts for the same offense. This was a clear sign of institutionalized racism and implicit bias running rampant within our justice system.
There are myriad of systemic issues we could expound upon in much detail. However, the previous brief example of our justice system should reveal that institutionalized and systemic injustice exists within our society. The good news is that since institutionalized injustice was something that was constructed, it can now be deconstructed. That does not mean we throw away every law and system we have. That would not be prudent nor realistic. Rather, we should combat the policies that went into effect to cause the injustices we see within our systems. We need to work towards making our systems work for everyone and not only work for certain groups based upon race, gender or socio-economic status. We must combat homelessness and the opioid crisis we are facing today but do so in a way that’s rehabilitative instead of punishment focused, which, was the mistake made in the 1980s and 90s. We must strive to give our children more opportunity to attend the school that would best meet their needs and propel them into their future. We should put first the needs of those who are less fortunate instead of catering to the extremely wealthy. We must keep pushing for everyone to have access to quality and affordable healthcare, as healthcare is a human right and not a privilege to be earned. We need to push for laws that will protect the right to vote instead of effectively disenfranchising people and pushing them out of the electoral process.
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In American society, each of us have a role to play in creating a more perfect union. Our churches play a significant a role. In my opinion, the church should be leading the charge in advocating for policies that reflect God’s heart on every critical issue of our day; not only a select one or two. Our government and institutions react to what “We the People” demand. Clergy and Civil Rights leaders of the mid-20th century such as Dr. Martin Luther King Jr. and so many others demanded change and were able to accomplish it. As Reverend Dr. King once stated “The arc of the moral universe is long, but it bends toward justice.” Through enacting policies that address the critical needs of everyday people and “the least of these” we can create a more equitable and just society. We can create a society which I strongly believe reflects God’s Heart.