ELECTION POEM: Won Thing In Common

We had
Won thing in common
We were consumers
Of the evil of two lessers
As if
Only just
At last
Defeat the enemy
Within
Hour strangled democracy
Won wring
Too rule them all
Sending US too
Our eternal reward
That second coming
Over
And over

Countless millions only wish for it all to be over on the impending dawn of won of the greatest daze in American democracy.  The passive-aggressive cycle of non-election years and election years strikes me as absurdly dysfunctional.  CAPITOL PUNISHMENT: Those Without The Capitol Get The Punishment [capitol building] POLITICAL BUTTONThis absurdity is heightened in presidential election years (or is that non-presidential?).  In a numbing normality, worker alienation, blind consumerism, and inane entertainment maintain a trifecta of blessed passivity and hegemonic conformity punctuated by learned helplessness.  That’s the non-presidential years.  In presidential election years, our absurdity is traded up to the mirrorly surreal.  More like reality (sic) television than democracy, viewers — formerly known as citizens — are granted the high tech, virtual reality illusion that their voting for the winners, and decidedly losers, of American Monarch, is a sacred choice worthy of our waning humanity.  What we want, we want so desperately to be over.  Elect Satan - Why Pick The Lesser Of Two Evils - FUNNY POLITICAL BUTTONLittle do we realize that the unending cycle of fomented yearnings met with chronically new and improved unmet needs is perfectly consonant with our lifetime of socialization and domestication as consumers.  Work, buy, consume, die.  That we are literally consuming the planet should come as no surprise.  That in exchange for this we accept a few good jobs and a lot of crappy jobs (though 2 or 3 apiece), should be met with outright rebellion.  When winning ultimately feels like losing, and it only feels better when it stops, it may be a good time to stop drinking the Kool-Aid™.  It’s time to raze the bar.

POEM: 24/7 on I-75 — Owed To Trafficking Noise

24/7 on I-75
Only herd
In the mourning
Quiet scarce
With the engines of freedom
Racing vicious cycles
In know way asking, “who cars?”
As you whirr
The buzz of the high way
The humdrum of civilization
The muffled rumble of capitalism
Consumerism trucking along
For what too commute
A bird’s eye spew
Of see oh too
Few
Know reason
Fore petroleum free way

This poem blends the high octane themes of noise pollution and petroleum pollution.  I typically notice the rumble of traffic in the morning as I am waking up and lying in bed.  This reminds me that silence really doesn’t exist in urban settings; we just tune out background noises during the busyness of our daze.  Passing my one-year anniversary without a car, I find automobiles and traffic increasingly alien to my preferred modes of being.  Someday, I hope to live some place where deep silence is easily accessible.  I suspect that the leisurely whispers of God may be best designed and intended for lovers of silence.  As it stands, the earth seems more populated by riotous dudes.   May you find the silent spaces in your life full, filling.

POEM: For Awe Inclusive Crews

In this backwards god-eat-god world
In the phase of gratuitous violins
Love surpasses all of the prose
In the ultimate hatch it job
Super seeding awe conceptions
Overrunning all of its boarders
Teeming with those borne agin
Depraving those of what little they halve
Razing hell
Only to make everything
Beyond accost
As be stowing
Such sublime vouchers
For awe inclusive crews
Who take up
The cause

This poem is about the tenaciously subversive workings of love and the sublime benefits of orienting one’s own being and doings with transcendent purposes.  The breakneck, in-your-face cynicism shilled by consumer culture and tribal goading runs roughshod over the deepest and most satisfying harmonies in life.  Actively and collectively working for good in this world may be best centered around these awe-inspiring forces in life that bid us to meet gratuitous violence with gratuitous love.  May love upturn any low impulses that may interfere with boldly welcoming a way of life big enough for awe and small enough to meet every child within.

POEM: Silver Bullets

Beware of cellars of silver bullets
Proffering too for won buys
As wear wolves clothing
In the face
Of murder-suicide
Know if, and, or butt
Totally transmogrifying
In a fool moon rising
A dark knight
A bastard sun
Offering kool aid
As a final solution
A straw man choosing
Short cut
Or going long
Whether thirst or lust
The buyer be ware
As passably souled
If the prize is right

This poem is about hucksters of all sorts.  There is something about human nature that leaves us vulnerable to quick fixes, the proverbial “silver bullet.”  I suspect that this has a lot to do with laziness, the resistance to exerting effort, and a commensurately lazy view of reality where if just one thing were fixed then all would be right with the world.  Impatience is a cousin of laziness, as patience is the mother of all virtues.  Also, humans seem attracted to the clever, often at the expense of intelligence.  Even the apparently novel can beguile us to bypass ancient wisdom or just plain common sense.  Wile sellers of silver bullets must be held accountable; of coarse, the buyer must be ware, willing to be sold.  A certain steeling of our souls may lead us behave shrewdly to salespeople.  Not wanting to peer a fool is often the salespersons best tool.  Exorcising wisdom as a passing fad allows us to be taken and retards us from excepting what is given.  May you be forever souled, in awe ways rooted in that beyond accost.

POEM: A Full Life

Charlie’s life was full
Every available space laden to wrest
His productivity well suited
To his interests
Taxidermy and robotics

This short poem offers a challenge to what it means to have a full life in modern Western civilization, where increasing speed and productivity are worshiped as the means to a good life.  I am a big fan of rest and empty spaces as an essential way to fully round out one’s life.  Our culture’s addiction to productivity, fitting in (“well suited”), and a focus on narrow interests has most of us bamboozled.  In this poem, the inane and the productive meet in the metaphor of taxidermy and robotics, representing the deadening and dehumanizing effects of an overfull life.  This metaphor also juxtaposes vocation and avocation, where it is unclear what is a job and what is a hobby.  While this may be confusing, it hints at the underlying connection that a capitalistic culture makes.  Capitalism works best when we devote ourselves to both work/productivity AND inane consumerism.  Capitalism wants to own both vocation and avocation.  Of course, an endless array of inane avocations are offered, as long as they support the consumption of some product or service, hopefully in the service of distracting you from the emptiness of your “full” life and the avaricious nature of endless “growth.”

Emptiness can be revolutionary.  This is why capitalism works best when it crams every available space with inane crap.  Capitalism’s very life depends on it.  Surely, capitalism must provide abundant avenues to distract us from our emptiness.  However, emptiness is not empty!  If we sit with our emptiness, in the sense of lack of fulfillment, this will foment unrest poorly suited for capitalism.  Even further, in experiencing empty spaces and silence, we expand our perspective, the framework upon which we see things, allowing us to truly grow.  Buddhists and Taoists are particularly adept at exploring such realities.  Deists might frame this as silence being the language of God, that small, still voice.

After experiencing a period of relaxation, have you ever then experienced increased anxiety or dread when “going back to work” appears on the horizon?  In a life abundant in balance and wisdom, while work requires effort, it does not require dread.  Dread is a sign of imbalance.  Chronic dread signifies a shortage of wisdom.  Dread speaks to us.  One of the central concepts (the first of the Four Noble Truths) of Buddhism is often stated in English as “Life is suffering.”  I have heard this elaborated upon as realizing that life requires effort (work).  Work is not the enemy.  Work is an integral part of life — as is rest .  The issue becomes how to achieve balance and minimize suffering.  I like the image of breathing in and out as a metaphor for balance.  Questioning whether breathing in or out is better misses the point — as is often the case in Western convergent thinking.  If you do ask which is better, the only sensible response is “what did you do last?”  If work causes anxiety, then rest.  If rest causes anxiety, then work.  If everything causes you anxiety, then look to emptiness.  Of course, emptiness often looks like rest, but there is good work to be done there…

POEM: Destiny Mending

Weave had to live
In the shadow
Of our looming
Self-destruction
It’s time
To take
A strand
Enough
All ready
As we hit the concrete
Beyond erudite
Threads on facebook
Virtually no matter
How tightly woven
Betwixt loose yarns spun
And kittens so darn cute
Attesting we are left
In stitches
Save one
Netting nein
In time
A tangled web we weave
World wide
From pirates patch
People unplugged
The dogs of war heeling
Affronting banks taken aback
A seaming democracy redressed
Mother nature returning
Good work for awe
And sew we go
Destiny mending

This poem is a call to address and confront the multiple fronts on which humanity is racing to its own destruction.  We seem to be endlessly enamored with our own cleverness, even in a desert of wisdom.  We look to technologies for salvation, only fearing that our best stories are of robot or zombie apocalypses.  We float down the lazy river of denial, only to distract ourselves should a toe touch shore.  We beg the powers that be for even soul-numbing jobs to prop up feudal consumerism in earth-destroying lifestyles.  We mine virtual realities for solace and fleeting rations of hope.  We have descended even far below the bite of an apple.  But alas, perhaps even a simple taste of reality can lure us back to overturn the moneychangers, starve the dogs of war, and cradle a gentle democracy in a provident nature.  Hope springs eternal when we can see past winter takes all…

POEM: We Won’t Be Food Again

I would rather
Be Job
Less than
Renounce
A living wager
And know place to lie
My head
My heart
Made homeless
In loo of
A fast fooled nation
For going
The beast
Wee
Can due
Hitched to number one
Number too
As on the line
For given debts
In place of
Solemn assemblies
And last riots
As wreck we him
For the masses
Left too
Starve
As a full groan man
Eschewing
A distended belly
And infantile grimace
Dis gorging
To which I object
A single finger
And vomiting
A sour second
Relative to the toil it evacuates
As vying a bowel inconsonance
And those who are but in
Fringe benefits over doo
Be rated by privilege takers
Of a hollowed hire power
Pro claim
There is no Black day for employment
The unanswered trump it
As if
Falling flat to some honky
Reveres discrimination
As dark daze per severe
The fecund material bound
Now a mushrooming clerical class
Beaten too
A bully pulp it    
Copious crumbs and the blest whines
Offering salivation
Like no me
Biblically
Throwing the book at me
Showing me the works
As if in some fooled court
Taking out
On me
Sum type
Of contract
Know labor
No food
Nor time travel to
’79 sense
For every dollared earn
Or as a payday loan
Cash here
Slipping through my fingers
Each day
For another till
My dreams standing still
Idoling money changers
On short order
Cooking the books
Serving as sum batterer
Or fry guy
Who is just
Greased
At the end of the day
Pain
You less
Than what
You learned
With respect to
Meat grate people
Seriously toying
“Be the happy meal”
As if
I whir
To halve a cow
And go to town
Drug by sum ferry tale
A bout
Worshipping some magic beings
Stalking skyward
As some giant rumble
To expose my hide
Wont to grind my bones
For their bred
My blood smelt
As iron away
From their golden cuffs
Razing my shackles once again
I will only ax once
As you know not jack
Weather the heavens fall
Either I am
Udderly fed up
Or my last words herd
Eat me
As I will only be
Food once
It’s just
Awe in a daze work

I wrote this poem today, all in a days work!  This poem was triggered by my experience last night at a community meeting, “Faith Conversations on Income Inequality.”  I was somewhat disappointed that of the two hours, less than 15 minutes was conversation.  The meeting was mostly didactic, with two detailed presentations, a short film well documenting the existence of actual poor working people in our very state of Ohio, and a short small group exercise (where some conversation occurred).

The kicker for the evening was after the meeting when conversing with a woman who I had never met proclaimed the disproportionately too-often cited and familiar, “If a person doesn’t work, then they don’t deserve to eat” (see 2 Thessalonians 3:10).  Of course, the key word and concept in this passage is an unwillingness to work.  I might add dignified and humane work.  Either way, it certainly doesn’t apply to people who can’t find work.  Further, in the previous verse, the apostles speaking about their own self-support when visiting the Thessalonians, say, “We did this, not because we do not have the right to such help, but in order to offer ourselves as a model for you to imitate.  This seems to state that they did claim a right to such help (food), but were modeling an additional value of not being a burden on others.  If the apostles accepted help, when they were able to pay their own way, and this caused a burden to another, then they shouldn’t take such a necessary resource from another.  The higher way modeled by the apostles seems more apt as a critique of people unjustly benefiting from paying poverty wages, thus causing a burden to others, than as a critique of food as a human right.  Perhaps a less sophisticated yet more easily understood response to worrying about hungry people getting too much food is Uggghhh!

I had really hoped for an opportunity to share personal experiences and perspectives on faith and poverty, or income inequality.  For better or worse, I’ve thought about such things my whole life.  Still, I am actually eager to learn more, as I continue on my journey.  The story of dealing with poverty seems to me to be full of good news-bad news.  In my case, the bad news is that technically, I have lived in poverty most of the last decade — technically, meaning that my average income has been under the federal poverty guidelines.  The good news is that I am the wealthiest person I know — of course, I don’t get out much!  Such a conundrum has provided much experience and raw material upon which to meditate regarding what is true wealth.

One main point that I believe could help bring a more balanced perspective in our dealing with poverty is this: from a spiritual perspective, we must give equal time to spiritual poverty.  This is perhaps most succinctly captured by Mother Teresa, “It is a poverty to decide that a child must die so that you may live as you wish.”  I see Jesus as quite clearly spelling out the dividing line: “No one can serve two masters. Either you will hate the one and love the other, or you will be devoted to the one and despise the other. You cannot serve both God and money.” (Matthew 6:24)  And, of course, serving God is inextricably linked with serving our neighbors: ” ‘The ax is already at the root of the trees, and every tree that does not produce good fruit will be cut down and thrown into the fire.’  ‘What should we do then?’ the crowd asked.  John answered, ‘Anyone who has two shirts should share with the one who has none, and anyone who has food should do the same.’ ” (Luke 3:9-11)

A corollary of this spiritual view of poverty is that we must not stigmatize the poor, or dishonor God’s special relationship with them.  I half-jokingly put this under the moniker of: “You say poverty like it’s a bad thing!”  A couple of generations ago, Latin American theologians developed the concept of God’s “preferential option for the poor.”  In part, this refers to the special relationship that the poor, disenfranchised, and marginalized have with God.  Their vulnerability manifest by oppression in the world creates an openness to God’s way.  This openness fosters a greater intimacy, deeper understanding, and easier access to living in harmony with God’s laws (ultimate reality).  Of course, harmony with God’s laws is counter-cultural to the status quo and the powers that be.  Intriguingly though, the oppressed already stare down the brutal realities of the powers that be every day; so, being counter-cultural is much less of a leap “of faith” than those who benefit from the status quo.  This is perhaps the most simple reason why top down change rarely, if ever, benefits the poor more than the rich.  Thus, the poor are already primed to adopt God’s ways, as the world’s ways sure as hell aren’t working for them.  Jesus is a striking example of acting in accordance with this reality.  Jesus spent the vast majority of his time with the dispossessed, and “regular” folks, the 99% if you will.  In a stroke of spiritual genius, Jesus planted his message among people who were both most open to God’s message and had their material interests aligned to move in a direction parallel to God’s ways, including, of course, justice.  No doubt, Jesus played a prophetic role, in directly confronting the powers that be, whether religious, political, or economic elites.  Such confrontations were likely inevitable.  Even so, Jesus brought an unwavering dignity, intimacy, and authority (street cred) to such encounters.  Jesus did not shy from his fully humanizing ways, even in the face of dehumanizing forces.  This was a palpable measure of how Jesus loved his enemies.  This is God’s ways manifest.  The poor have fewer barriers to accessing such ways. Let’s learn from the poor!

I have lived among affluent people of faith most of my life.  For the affluent, the vast majority of us in the so-called developed world, I am convinced that voluntary poverty and simplicity is the most powerful tool to transform our world, God’s creation, into ways friendly to abundant life.  I have drawn this conclusion from my profound failure to convince rich westerners to truly care about the world’s poorest.  I am a formidable debater, both informed and with heart.  Still, the misery of my failure to convince others with words is exceeded only, and greatly, by the misery of the world’s poorest.  I cannot escape the weight of my experience that the affluence of westerners, including myself, and the material conflicts of interest we are embedded in, is the single most important factor preventing such a conversion.  Better aligning our material interests with the poor, through voluntary poverty and simplicity, can unleash a cascading journey where the soul’s force begins to flow more freely, as water invites gravity to do its work — and the most grave law unbroken, that of love.  This poem of mine alludes to the freedom gained by simple living:

Dining with Kings and Queens
Courtly balls
Knightly duels
And priestly indulgences
You can avoid it all
If only you are happy
Eating beans

Probably the greatest illusion humans face is seeing wealth (and its companions, status and power) as an answer to all of their problems.  Surely, people have material needs, and those needs going unmet is a tragedy.  However, once one’s basic material needs are met, wealth becomes a disability to the individual and a disease to society.  There is a great body of psychological and sociological evidence that increasing wealth makes us less compassionate and less generous.  In short, wealth serves as a wedge between people and God.  Science confirms the truth of not being able to serve two masters.  People can, and do, argue about the role of material scarcity in the problems of poverty — just witness political wranglings about budget-busting social programs in the richest nation the world has ever known.  Nonetheless, there is one pervasive and undeniable fact: there is, and has been for at least centuries, enough physical resources to more than meet the material needs of every human on the planet.  In this light, spiritual poverty is exposed.  We can solve material want; we choose not.  It is not a close call!

Poverty worldwide is endemic.  Billions of people live on $2 per day or less.  Those most likely to be the poorest are women and children — so much for family values.  People of color are also at much greater risk.  Those most likely to go hungry are those who grow food, our farmers.  The only way this can happen is to literally steal food from their hands.  The rich claim a hugely disproportional share of the world’s resources, including the productive labors of billions.  All the wile, pawning sham scarcity as an excuse for their hoarding and ravenous ways.  Gandhi captured it well when asked what he thought of Western civilization.  He responded, “I think it would be a great idea.”  I concur.

With untrammeled globalization, poverty can only be adequately viewed as a global problem.  The causes of poverty cannot be isolated within one country.  We, as a world, are in the same boat — though, undoubtedly, there is an increasing chasm between the accommodations of first and third class.  Debt, just as in biblical times, is used to enslave people.  We are told that the world is in great debt, accepting it as gospel truth.  Yet, to whom exactly are we are in debt?  Pay no attention to the money changers behind the curtain.  Exploitation and robbing of natural resources unjustly enriches the wealthier.  Such profitable cleverness is called business.  Meanwhile, non-prophet organizations stand by impotent to counter this unseemly necessity.  And governments suffer from electile dysfunction. The good news is that the cancerous idol of endless economic “growth” may not destroy creation, with such abundance and ingenuity.  Praise be to God!  If only, God forbid, the dream of a worldwide “middle class” can be averted.  Work.  Buy.  Consume.  Die.

Less poetically put, the “powers that be” work on a global scale.  This juggernaut of globalization reduces humans to economic beings in a consumer culture.  People become means to ends, not being of sacred worth and inherent dignity.  To enforce this state of affairs, wars are waged as “needed.”  These wars, unsurprisingly, do not serve the interests of the dispossessed.  This global reality is rooted in a distinct worldview: poverty is not the problem; poverty is the solution.  While a tsunami of rhetoric speaks of jobs, unemployment serves to lower wages, not just of the unfortunate unskilled, but of skilled labor too.  More unemployment is good for (someone else’s) business.  And if you missed that memo, perhaps the desperation of unemployment and wage slavery has you occupied.  Such desperation can serve as a distraction and thwart a healthy, functioning civil society (see electile dysfunction).

There is an African proverb which says: where there is no wealth there is no poverty.  This ancient wisdom emanates from the experience of humans over many generations and cultures that concentrated wealth creates poverty, that is, depends on poverty. There is a powerful illusion that wealth brings wisdom, that the rich must really know something that we don’t.  Well, if they do, it’s most likely occult or a cult.  I cite the incisive lyrics of “If I were a rich man” from the play, Fiddler on the Roof:

Posing problems that would cross a rabbi’s eyes!
And it won’t make one bit of difference if I answer right or wrong.
When you’re rich, they think you really know!

The truth is much simpler, and more stark: the rich need the poor; the poor don’t need the rich.  For those who might cite the droll biblical retort, “the poor will always be with us,” have you pondered this: if you think the poor are hard to get rid of, try the rich!

The diseased worldview of consumerism and capitalism has at least on Achilles’ heel.  This rests on the utter inability to answer a fundamental question in life: how much is enough?  Capitalism thrives on convincing you that you never have enough, you are perpetually lacking something (which we happen to be selling), and by extension: you are lacking.  This turns the Gospel’s worldview upside down.  The good news is that you are enough; God made you that way.  Return to this truth, and capitalism recedes to a perfunctory process describing the nominal exchange of goods — and the goods are actually good!

The meeting on faith conversations about income inequality focused on the United States.  While poverty extends far beyond, and is rooted in, the larger world, the U.S. can serve as an enlightening case study.  The U.S. just recently observed the 50th anniversary of the “war on poverty” as declared in 1964 by President Lyndon Johnson.  [For poetic versions of lessons learned from the “war on poverty,” see my poems, Hungering for Answers, and War on Poverty]  The “war on poverty” is about the same age as me.  During my lifetime, the U.S. has grown about three times wealthier in material wealth.  Nevertheless, more Americans work, and they work longer hours.  Some gains were made in reducing poverty in the early years.  However, the overall trend since the late 1970’s has been stagnating or declining wages, especially when compared to skyrocketing worker productivity.  Income inequality is higher now in America than in the last hundred years.

For those with biblical commitments, we are long overdue for a Year of Jubilee (Leviticus 25).  The year of Jubilee is a Sabbath of Sabbaths.  It prescribed forgiveness of debt every seven years.  In the fiftieth year — after seven cycles of seven years, not only was all debt forgiven, but all slaves were freed and all land returned to its original owners land.  This is the biblical prescription for preventing large concentrations of wealth and persons from being permanently dispossessed from their land and/or forced into servitude through debt.  Let’s make it so!

POEM: Ad Dulled State

Ad Dulled State

Well come
To this ad dulled state
What will it take
To see the light
Tell a vision
Divining every yen
Razing the whys
Jacking up
All that meters
Taxi’ing every quarter our
Static being drug
Swallowing minute libations
To our own
Dram nation
Pros astute
Shop lifting thirsts and seconds
Feigning coy
Eat us
Interruptus
Lusting an instant
To be
A loan
Stop the word and let me get off
Yet in the end
A foreign language oui read
LITTLE PRINTS
Exposing
Astor risks
Like a John going down on the Titanic
Can that
Be conceivably kosher
Such an untold clip
That diabolic scroll
In nothing flat
Can we circumspect nothing else
So ordained
A diction
Razing
High couture
That calling
NOW
To see double
Speak easy operators
Reaching the hype
Of pop culture
Soda whatever happens
The dream of auto pilots
Every wear
Fashioning model consumers
In compassing all the rage
Insuring all lost
A luxurious cell
With the laidest technology
Everyone fast
Food again
Con fronting counter fits
With an app petite
To be ravenous nevermore
Conquering SOBs hankering
Whatever man
You fractured
To undemanding specks
Whatever you craven

The near omnipresence of advertisements in so-called advanced civilization can lead to an addled state of mind.  Capitalism cannot resist, and even lifts to a virtue, monetizing everything possible.  And where does this road lead?  To one big commercial, occasionally interrupted by life.  The need to convince people about all of the needs that they didn’t even know they had takes unrelenting programs of repetition assaulting our senses in increasingly novel and clever ways.  Our brains can find little refuge from such assaults.  Weather coy interruptions or sensory overload, the lowest common denominators of sensuality, status, and power tempt and train our baser instincts to buy products basking in their glow.  Unfortunately, the glow of big-screen televisions, neon lights, and fancy packaging rarely deliver even a fraction of their alleged benefits.  The truth evaporates like ethereal promises scrolling by as incomprehensible fine print.  We are expected to rest upon verbal promises not even worth the paper they aren’t even printed on.  Such means produce similar ends.  The consumer is consumed.  Elusive wants grow larger the closer we get.  In our dreams, we Chase Freedom™ like a fairy tail.  Our simplest needs are crushed under the weight of gadgets, accessories, and the inevitable infestation of bugs in Life v.16.2.01.   What we need is life unplugged.  A blackout might reveal what is truly electric.  Even in the darkest of ages, those who are be-wild-er-ed will find a road less travelled.  The best things in life cannot be manufactured.  The best things in life are free — that is, if you can pay the cost…

POEM: As We Press Release

As We Press Release

The defense department denies killing civilians
The state department denies human rights abuses by trade partners
The department of energy denies that nuclear power is anything but safe
The criminal justice system denies institutional racism
The department of departments denies that it exists
There is no news here
An anonymous spokesman representing an undisclosed list of clients
Could neither confirm nor deny their uselessness
Beholden to flights of fancy
Carry on
Pink elephants trampling conspiracy theorists
Straw men unable to eat crow
Permitting no one to fly straight
Barring exceptional pork
The fun is over
A barrel
Of monkeys denying evolution
Where GOP is a measle-y typo
Read “take things literally”
A premeditated shot in the dark
Where there is no higher power
Emanating from the chamber of commerce
Pinko pachyderms never herd from
Any rarer would be bloody
Hell, the stakes are high
Raised by vampires
Unable to reflect on their own
Fratricide from dawn to dust
Sucking out the life
Granting only that
They feel our payin’
Attention
Exacting compensation for every notice
Dispatching captives with unmanned missives
Droning on
In their priest-like duties
Until the masses are free
Like a cancer
An endless growth
Of pulp fiction
And mind-numbing doublespeak
As we press release
From labor camps
Yet another
Birth of a nation
And its following deportments:
REDACTED
Censors monitoring your every move
So your posterity is theirs
And the war on terror
Only coming to an end
When know more
Freedom to deny

SPEAKING TRUTH TO POWER: A Christian Perspective on Justice

Here is a portion of a document that I drafted a couple of years ago while I was a board member of Toledo Area Ministries (TAM).  It was never adopted in any form, but I put a lot of work into, so I wanted to make this work available to others. If you are interested in a Christian perspective on justice, try this one on for size:

Speaking Truth to Power

Power, Truth, Accountability, and Politics

What is Power?

All power and glory is God’s.  Power originates in God’s sovereignty.  From God’s sovereignty, comes TAM’s core value of the Church as “the most powerful certainty on the planet.”  God will work God’s will in God’s own way:

“My thoughts are not your thoughts, nor are your ways My ways,’ says the Lord.

‘For as the heavens are higher than the earth, so are My ways higher than your ways, and My thoughts than your thoughts.” (Isaiah 55:8-9)

 We are called to exercise power responsibly, and not lord over one another:

“You know that those who are considered rulers over the Gentiles lord it over them, and their great ones exercise authority over them. Yet it shall not be so among you; but whoever desires to become great among you shall be your servant.  And whoever of you desires to be first shall be slave of all.  For even the Son of Man did not come to be served, but to serve, and to give His life ransom for many.” (Mark 10:42-45)

“But Gideon told them, ‘I will not rule over you, nor will my son rule over you.  The LORD will rule over you.’” (Judges 8:23)

Whatever power we possess is a gift from God.  However, with power comes the temptation to use it for our own purposes instead of God’s purposes.

Responsibility and accountability are proportional to the amount of power possessed:

“Give, and it will be given to you. A good measure, pressed down, shaken together and running over, will be poured into your lap.  For with the measure you use, it will be measured to you.” (Luke 6:38)

“From everyone who has been given much, much will be demanded; and from the one who has been entrusted with much, much more will be asked.” (Luke 12:48b)

Power and power differentials are an inescapable fact of human life.  Power and power differentials exist within families.  Power and power differentials exist within community and governmental organizations.  Power and power differentials exist within faith communities.  Power and power differentials exist between nations.  Power and power differentials exist between all of these.  In fact, power and power differentials exist within any form of community.

The engagement of political powers transcends individual people:

“For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.” (Ephesians 6:12, King James 21st Century Version)

God in Christ, shares power and authority with us through authentic community:

“Again, truly I tell you that if two of you on earth agree about anything they ask for, it will be done for them by my Father in heaven.  For where two or three gather in my name, there am I with them.” (Matthew 18:19-20)

Truth and Accountability

Injustice is rooted in evading accountability to God and one another.  “What is truth?” (John 18:38)  This rhetorical question as posed by Pilate to Jesus is the classical evasion of accountability made by the “powers that be.”  Of course, this evasiveness is not restricted to powerful political leaders.  Cain, while his brother’s blood cries to God from the ground, attempts to evade God’s accountability by saying, “I don’t know…Am I my brother’s keeper?” (Genesis 4:9-10).  Nor is evasiveness of accountability restricted to murderers.  An expert in religious law, in testing Jesus, himself confirmed that loving your neighbor as one’s self is necessary to inherit eternal life: “But he wanted to justify himself, so he asked Jesus, ‘And who is my neighbor?’ ” (Luke 10:29). Of course, this leads to the parable of the good Samaritan, where the hated enemy is judged righteous because he took effort and risk to help one in need.

“Distracting and conquering” is the conventional first line of defense in evading accountability.  What these three Biblical accounts have in common, besides a big dose of simple denial, are questions implying doubt that the truth can ascertained.  In attempts to deflect accountability, we have all encountered many versions of, “I don’t know.  Who can really say?  It’s all so complicated.” or “This is so important that we should study it (to no end).”  The key problem this raises when dealing with power differentials, is that this takes the “powers that be” off the hook, so they can maintain their power without being called into accountability, and injustice can reign.

“Distracting and conquering” results from being trapped within a misunderstanding of Truth.  As already noted, the evasive “What is truth?” question by Pilate was used to evade accountability to the Truth incarnate right in front of him.  The assumption implied in this question is rooted in the belief that ultimate truth cannot be determined by objectively studying all the facts in the world — which is a fact, though not the truth.  Believing this state of affairs to be the ultimate truth is relativism.  Unfortunately, relativism is only half of the dualistic confusion called materialism, brought about by worshipping creation rather than the Creator.  In fact, many secularists believe that you can determine ultimate truth from the many facts of the scientific world.  This form of idolatry employs the vain hope that if we only look at all the facts, Truth will be determined.  This is the conundrum of modern science without God.  In fact, secularists inevitably must vacillate between these two facets of materialism simply because each is inadequate to answer life’s deepest and most important questions.  Not surprisingly, when this confused world view can’t bring peace, violence is employed.  Ironically, this conundrum leads to both Pilate’s “tolerance” of Jesus and the brutal Pax Romana he ruled within.

The living God offers a way out of the dualistic confusion of materialism:

“For the word of God is living and active.  Sharper than any double-edged sword, it penetrates even to dividing soul and spirit, joints and marrow; it judges the thoughts and attitudes of the heart.” (Hebrews 4:12)

and Jesus’ words eliciting Pilate’s evasion: “In fact, the reason I was born and came into the world is to testify to the truth.  Everyone on the side of truth listens to me.” (John 18:37)

“Make sure no one captures you. They will try to capture you by using false reasoning that has no meaning. Their ideas depend on human teachings. They also depend on the basic things the people of this world believe. They don’t depend on Christ.”  (Colossians 2:8, NIV Reader’s Version)

“Objectively” studying all the facts from all of the different views of the world cannot reveal the One Subject, the great “I am.”  There is more than Nature, the created world.  There is a Creator.  God reveals truth to us through the Holy Spirit, the person of Jesus Christ, Scripture, the traditions of the Church, and peoples’ experiences.  Reason confirms these means of grace, but cannot access life’s deepest truths alone.  Conventional wisdom is not enough:

“For since in the wisdom of God the world through its wisdom did not know him, God was pleased through the foolishness of what was preached to save those who believe.  Jews demand signs and Greeks look for wisdom, but we preach Christ crucified: a stumbling block to Jews and foolishness to Gentiles, but to those whom God has called, both Jews and Greeks, Christ the power of God and the wisdom of God.  For the foolishness of God is wiser than human wisdom, and the weakness of God is stronger than human strength.” (1 Corinthians 1:21-25)

The living God offers a way to out of life taking a beating with a “dead” philosophy where “the powers that be” can “manage” avoiding accountability to their unjust benefit.  The living God offers a way beyond the false neutrality of the secular world which declares God’s Lordship over all as off-limits, or irrelevant at best.

Of course, being made in God’s image (Genesis 1:27), humans have an innate conscience, inescapable sense of morality, and desire to have a relationship with God.  So, distracting and conquering will eventually reach its limits.

“Dividing and conquering” is the next line of defense in politics in evading accountability. 

When the “powers that be” cannot quell or manage the moral demands made upon them, they turn to what they know best: self-interests.  Welcome to the world of “divide and conquer.”  When you can’t “distract and conquer,” pit the self-interests of individuals and groups against one another.  Again, this serves the purpose of reinforcing and maintaining the status quo and the power differentials enjoyed by the “powers that be.”

Pilate’s moral reasoning was reduced to managing self-interests [“…he went out again to the Jews gathered there and said, “I find no basis for a charge against him.  But it is your custom for me to release to you one prisoner at the time of the Passover.  Do you want me to release ‘the king of the Jews’?” (John 18:38-39)].  Pacifying constituent interests to meet one’s own interests falls far short of accountability to God and one another.  Beyond Pilate’s ill-equipped moral reasoning, Cain and the expert in religious law sought to evade accountability to “my brother” or “my neighbor” by questioning the great commandments to love God and the second, like unto the first, love your neighbor as yourself, from which all the Law and the Prophets hang (Matthew 22:37-40).  Beyond obvious self-interest which short-circuits right relationships, in the end, we can no more focus on just our neighbor — to the exclusion of God — than we can focus only on God –to the exclusion of our neighbor.  Neighbor without God results in secular interest-based politics, an endless clashing of unfulfilled interests. God without neighbor results in a vain search for piety unsullied by engagement of worldly politics and transforming “the powers that be.”  

Injustice ultimately rests on violence, the end result of worldly politics, relying on simply conquering when other more “civilized” means fail.

Eventually, God’s justice must be confronted, and violence remains the only option left to maintain or force injustice upon others. This can take brazen forms such as the Roman Empire crucifying Jesus or waging war.  Though simply conquering often takes less brutish forms such as power grabs and punishing of political enemies. 

What is Politics?

Speaking truth to power deals with politics.

The Mirriam-Webster dictionary defines “politics” as:

1) the art or science concerned with guiding or influencing governmental policy;

2) competition between competing interest groups or individuals for power and leadership; and

3) the total complex of relations between people living in society.

The first definition is “Politics with a capital P.”  The second and third definitions are “politics with a small p.”

God, as the Lord of all, is also the Lord of politics, of all varieties.  This includes legislative and policy issues.  This includes advocacy with community groups, including churches.  Ultimately, this is about how we work out our common life together as God’s children.

Our primary concern is where power differentials exist and the potential for “Lording over” one another is greatest.

Worldly Politics versus Jesus’ Politics

The “Powers that be” and Domination

The “powers that be” has been the subject of study of Walter Wink, Professor of Biblical Interpretation at Auburn Theological Seminary, and author of a seminal trilogy of books addressing the issues of power.  Dr. Wink defines the “powers” as “the impersonal spiritual realities at the center of institutional life” (Wink, p. 28), “… the ‘corporate personality’ or ethos of an institution or epoch…” (Wink, p. 27), and “… the soul of systems…” (Wink, p. 29).  As such, the powers are not necessarily evil.  This “ethos” or “soul” of an institution, system, nation or epoch can move us positively or negatively.  It can motivate us to extraordinary unselfishness and service for good or it can be manipulated in the service of evil.   The powers are at the same time good, fallen, and redeemable.  In viewing an institution only as good blinds us to injustice and we reinforce an unjust status quo.  In viewing an institution only as fallen sinks us into despair or rage where we see no hope for change.  In viewing only an institution’s redeemability we end up just tinkering around the edges.  In any institution, we need awareness of its goodness, fallenness and redeemability to discern effective steps towards change.

In working for justice, we often confront the powers as one of the many “-isms,” such as racism, sexism, materialism, consumerism, militarism, nationalism, or patriotism.  As Dr. Wink puts it, “This overarching network of Powers is what we are calling the Domination System.  It is characterized by unjust economic relations, oppressive political relations, biased race relations, patriarchal gender relations, hierarchical power relations, and the use of violence to maintain them all…from the ancient Near Eastern states to the Pax Romana to feudal Europe to communist state capitalism to modern market capitalism” (Wink, p. 39).

from When the Powers Fall: Reconciliation in the Healing of Nations by Walter Wink (Fortress Press, 1998):

Wink points out that a world-wide system of domination is the problem, not just occasional expressions of it, like Rome in Jesus’ time:

“Jesus’ message has traditionally been treated as timeless, eternal, contextless teaching proclaimed in a sociopolitical vacuum, but his teaching and deeds are directed at a specific context: the Domination System.  Jesus’ message is a context-specific remedy for the evils of domination.  God is not simply attempting to rescue individuals from their sufferings at the hands of an unjust system, but to transform the system so as to make and keep human life more human.”

Wink contrasts Godly versus worldly values:

“Jesus does not condemn ambition or aspiration; he merely changes the values to which they are attached: ‘Whoever wants to be first must be last of all and servant of all.’  He does not reject power, but only its use to dominate others. He does not reject greatness, but finds it in identification and solidarity with the needy at the bottom of society (Matt. 5:3-12/Luke 6:20-23).  He does not renounce heroism, but expresses it by repudiating the powers of death and confronting the entrenched might of the authorities, unarmed.”  Jesus’ words and deeds “repudiate the very premises on which domination is based: the right of some to lord it over others by means of power, wealth, shaming, or titles.”

Wink notes Jesus’ pivotal call to end economic exploitation and nonviolently overthrow evil:

“Economic inequalities are the basis of domination.  Domination hierarchies, ranking, and classism are all built on power provided by accumulated wealth.  Thus Jesus’ gospel is founded on economic justice.  Breaking with domination means ending the economic exploitation of the many by the few.  His followers were to begin living now ‘as if’ the new order had already come, seeking first God’s reign and God’s justice.  It is not described as coming from on high down to earth; it rises quietly and imperceptibly out of the land.  It is established, not by aristocrats and military might, but by ineluctable process of growth from below, among the common people…An egalitarian society presupposes nonviolence, for violence is the way some are able to deprive others of what is justly theirs. Inequality can only be maintained by violence. The root of violence, moreover, is domination. Turning the other cheek to a ‘superior’ who has backhanded an ‘inferior’ is an act of defiance, not submission; stripping naked when a creditor demands one’s outer garment brings down shame on the head of the creditor causing the poor debtor’s nakedness; carrying a soldier’s pack a second mile would put him in violation of military law (Matt. 5:39-41). These acts do not at all mean acquiescing passively to evil, but are studied and deliberate ways of seizing the initiative and overthrowing evil by the force of its own momentum.”

DOMINATION AND THE CHURCH. “The failure of churches to continue Jesus’ struggle to overcome domination is one of the most damning apostasies in its history. With some thrilling exceptions, the churches of the world have never yet decided that domination is wrong.  Even in countries where the churches have been deeply identified with revolution, there has been a tendency to focus on only one aspect of domination, such as political freedom, and to ignore economic injustices, authoritarianism, the immorality of war, domestic violence, gender inequality, hierarchicalism, patriarchy, and the physical and sexual abuse of children.  We have tried to take on evil piecemeal.”

SEEING A SINGLE FRONT. “While it is true that we cannot take on everything, we have not always located our struggles within Jesus’ total project: the overcoming of the Domination System itself. Jesus’ vision of a domination-free order enables us to see every struggle against injustice, illness, and greed as part of a single front, and gives us a perspective that links us to everyone engaged in similar struggles.”

A. “Follow the money” versus Biblical economics

Follow God or Money

“No one can serve two masters. Either you will hate the one and love the other, or you will be devoted to the one and despise the other. You cannot serve both God and money.” (Matthew 6:24)

“All the believers were one in heart and mind.  No one claimed that any of their possessions was their own, but they shared everything they had.  With great power the apostles continued to testify to the resurrection of the Lord Jesus.  And God’s grace was so powerfully at work in them all that there were no needy persons among them.” (Acts 4:32-34a)

“Our desire is not that others might be relieved while you are hard pressed, but that there might be equality.  At the present time your plenty will supply what they need, so that in turn their plenty will supply what you need. The goal is equality, as it is written: ‘The one who gathered much did not have too much, and the one who gathered little did not have too little.’ ” (2 Corinthians 8:13-15)

“Do not be afraid, little flock, for your Father has been pleased to give you the kingdom.  Sell your possessions and give to the poor.  Provide purses for yourselves that will not wear out, a treasure in heaven that will never fail, where no thief comes near and no moth destroys.  For where your treasure is, there your heart will be also.” (Luke 18-32-34)

Surely, budgets are moral documents revealing where our treasure, and our hearts, are found.

God decreed the year of Jubilee (Leviticus 25) to prevent large concentrations of wealth and persons from being permanently dispossessed from their land and/or forced into servitude.

B. Servant Leadership versus Status

Not Lord over others

Hierarchy reinforced by “shaming” – false moralism, enslaving us to legalistic categories, using unjust social norms to reinforce an unjust status quo

“Here there is no Gentile or Jew, circumcised or uncircumcised, barbarian, Scythian, slave or free, but Christ is all, and is in all.” (Colossians 3:11)

C. Authority versus Control

Jesus ran no formal organization, had little money, and no great worldly titles

In the world closely related to status (which is closely related to money),

“Who is this man who speaks with such authority?  Then Jesus came to them and said, “All authority in heaven and on earth has been given to me. (Matthew 28:18)

“The people were amazed at his teaching, because he taught them as one who had authority, not as the teachers of the law.” (Mark 1:22)

Prophets commonly criticized kings:

In 1 and 2 Kings alone, prophets proclaimed that no less than two dozen kings “did evil in the eyes of the Lord.” (1 Kings 11:6, Solomon; 15:26, Nadab; 15:34, Baasha and Jeroboam;  16:25, Omri;  22:52, Ahaziah;  2 Kings 8:18, Jehoram; 3:2, Joram; 8:27, Ahaziah and Ahaz; 13:2, Jehoahaz; 13:11, Jehoash; 14:24, Amaziah; 15:9, Zechariah;  15:18, Menahem; 15:24, Pekahiah; 15:28, Pekah; 17:2, Hoshea; 21:2, Manasseh; 21:20, Amon; 23:32, Jehoahaz; 23:37, Jehoiakim; 24:9, Jehoichin; 24:19, Zedekiah).  Also, the Bible records judgment on the entire nations of Israel and Judah (e.g., Judges 2:11, 3:7, 3:12, 4:1, 6:1, 10:6, 13:1, 2 Chronicles 29:6, Isaiah 65:12, 66:4 and 1 Kings 14:22).

D. Obeying God’s Laws versus Human Laws

“Then they called them in again and commanded them not to speak or teach at all in the name of Jesus.  But Peter and John replied, ‘Which is right in God’s eyes: to listen to you, or to him? You be the judges!  As for us, we cannot help speaking about what we have seen and heard.’ ” (Acts 4:18-20).  And later in Acts, Peter and the other apostles replied: “We must obey God rather than human beings! (Acts 5:29)  The daughter of the Egyptian Pharaoh and the Hebrew midwives Shiphrah and Puah pointedly violated the Pharaoh’s edict to kill all male Hebrew children (Exodus 1:17). Even after he was ordered to be silent, Jeremiah continued to preach that Jerusalem was doomed unless its leaders repented and submitted to the Babylonians.  Jesus broke Sabbath laws (John 5:16-18) and carried out a public witness by cleansing the Jerusalem temple (Mark 11:15–19, Matthew 21:12, Luke 19:45-46, John 2:13–16) for which the authorities crucified him.

“So give back to Caesar what is Caesar’s, and to God what is God’s.” (Matthew 22:21)

God commanded Israel not to treat widows, orphans, and foreigners the way the Egyptians had treated them (Ex. 22:21–24).

E. Expecting persecution

Persecution is a natural consequence of challenging the “powers that be” — in fact, it is a sign of success, a blessing!

“Blessed are you when people hate you, when they exclude you and insult youand reject your name as evil, because of the Son of Man.  Rejoice in that day and leap for joy, because great is your reward in heaven. For that is how their ancestors treated the prophets.  But woe to you who are rich, for you have already received your comfort.  Woe to you who are well fed now,  for you will go hungry.  Woe to you who laugh now, for you will mourn and weep.  Woe to you when everyone speaks well of you, for that is how their ancestors treated the false prophets.” (Luke 6:22-26)

“Brother will betray brother to death, and a father his child; children will rebel against their parents and have them put to death.  You will be hated by everyone because of me, but the one who stands firm to the end will be saved.” (Matthew 10:21-22)

 “If the world hates you, keep in mind that it hated me first.  If you belonged to the world, it would love you as its own.  As it is, you do not belong to the world, but I have chosen you out of the world. That is why the world hates you.  Remember what I told you: ‘A servant is not greater than his master.’ If they persecuted me, they will persecute you also.  If they obeyed my teaching, they will obey yours also.” (John 15:18-20)

“Was there ever a prophet your ancestors did not persecute?  They even killed those who predicted the coming of the Righteous One.  And now you have betrayed and murdered him.” (Acts 7:52)

Prophets are invariably infuriating to their own people, and God often turns to outsiders to do God’s work:

“ ‘Truly I tell you,’ he continued, ‘no prophet is accepted in his hometown.  I assure you that there were many widows in Israel in Elijah’s time, when the sky was shut for three and a half years and there was a severe famine throughout the land.  Yet Elijah was not sent to any of them, but to a widow in Zarephath in the region of Sidon.  And there were many in Israel with leprosy in the time of Elisha the prophet, yet not one of them was cleansed—only Naaman the Syrian.’  All the people in the synagogue were furious when they heard this.” (Luke 4:24-28)

 Jesus was a prophet, killed because he challenged powerful religious and political elites.  The seductive logic of the world is to save our church, our people, our nation — which means giving up Christ:

” ‘If we let him go on like this, everyone will believe in him, and then the Romans will come and take away both our temple and our nation.’  Then one of them, named Caiaphas, who was high priest that year, spoke up, ‘You know nothing at all!  You do not realize that it is better for you that one man die for the people than that the whole nation perish.’ ” (John 11:48-50)

 Our church, our people, our nation already have a Savior who has shown us the way:

 “For whoever wants to save their life will lose it, but whoever loses their life for me will find it.  What good will it be for someone to gain the whole world, yet forfeit their soul?  Or what can anyone give in exchange for their soul?” (Matthew 16:25-26)

 In prophetic witness, we are in good company, a “great cloud of witnesses”:

 “Therefore, since we are surrounded by such a great cloud of witnesses, let us throw off everything that hinders and the sin that so easily entangles.  And let us run with perseverance the race marked out for us, fixing our eyes on Jesus, the pioneer and perfecter of faith.  For the joy set before him he endured the cross, scorning its shame, and sat down at the right hand of the throne of God.  Consider him who endured such opposition from sinners, so that you will not grow weary and lose heart.” (Hebrews 12:1-3)

Is it any wonder that complicity with the “powers that be,” which offers rewards of money and control, greater status, and ‘security,’ is such a tempting alternative to guaranteed persecution?

The Vision/God’s Dream

The God of all, including the future, holds for us blessings greater than we dare imagine.  Nonetheless, the prophet Isaiah boldly declares this vision:

“ ‘Never again will there be in it an infant who lives but a few days, or an old man who does not live out his years; the one who dies at a hundred will be thought a mere child; the one who fails to reach a hundred will be considered accursed.  They will build houses and dwell in them; they will plant vineyards and eat their fruit.  No longer will they build houses and others live in them, or plant and others eat.  For as the days of a tree, so will be the days of my people; my chosen ones will long enjoy the work of their hands.  They will not labor in vain, nor will they bear children doomed to misfortune; for they will be a people blessed by the LORD, they and their descendants with them.  Before they call I will answer; while they are still speaking I will hear.  The wolf and the lamb will feed together, and the lion will eat straw like the ox, and dust will be the serpent’s food.  They will neither harm nor destroy on all my holy mountain,’ says the LORD.” (Isaiah 65:20-25)

God’s vision for his children is real and powerful, calling out to be manifest in the world, to transform the world.

TAM’s Mission

To help the Church meet God’s vision, TAM’s mission encompasses three broad areas: meeting human need, creating community and working for justice.

Meeting Human Need

Primary TAM Core Value: Value the Vulnerable

The greatest commandments are hinged by connecting love of neighbor as self with loving God:

” ‘Love the Lord your God with all your heart and with all your soul and with all your mind.’ This is the first and greatest commandment. And the second is like it: ‘Love your neighbor as yourself.’  All the Law and the Prophets hang on these two commandments.” (Matthew 22:37-40)

“Whoever claims to love God yet hates a brother or sister is a liar.” (1 John 4:20)

 Meeting basic human needs is part of loving God and neighbor:

“What good is it, my brothers and sisters, if someone claims to have faith but has no deeds?  Can such faith save them?  Suppose a brother or a sister is without clothes and daily food.  If one of you says to them, ‘Go in peace; keep warm and well fed,’ but does nothing about their physical needs, what good is it?  In the same way, faith by itself, if it is not accompanied by action, is dead.” (James 2:14-17)

” ‘The ax is already at the root of the trees, and every tree that does not produce good fruit will be cut down and thrown into the fire.’  ‘What should we do then?’ the crowd asked.  John answered, ‘Anyone who has two shirts should share with the one who has none, and anyone who has food should do the same.’ ” (Luke 3:9-11)

 ” ‘For I was hungry and you gave me something to eat, I was thirsty and you gave me something to drink, I was a stranger and you invited me in, I needed clothes and you clothed me, I was sick and you looked after me, I was in prison and you came to visit me…Truly I tell you, whatever you did for one of the least of these brothers and sisters of mine, you did for me.’ (Matthew 25:35-36, 40)

God’s mercy to us is the model for our behavior toward others.  Relying upon ‘deserving’ is ultimately a denial of God’s basic character, unconditional love.  “He causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous.” (Matthew 5:45b)  “All have sinned and fall short of the glory of God” (Romans 3:23), yet God is merciful.  We are on the short end of this fundamental power differential and God shows us mercy:

“I will plant her for myself in the land; I will show my love to the one I called ‘Not my loved one.’  I will say to those called ‘Not my people,’ ‘You are my people’; and they will say, ‘You are my God.’” (Hosea 2:23)

God reminds us often of where we have been and what God has already done for us, that which we could not do ourselves:

“I am the LORD, who brought you up out of Egypt” (Leviticus 11:45, 19:36, 22:33, 23:43, 25:38, 25:42, 25:55, 26;13, 26:45; Numbers 15:41; Deuteronomy 4:37, 5:6, 5:15, 6:12, 6:21, 7:8, 8:14, 13:10, 20:1: Judges 2:1, 2:12, 6:9; 1 Samuel 10:18, 12:16;  1 Kings 9:9; 2 Kings 17:36; 2 Chronicles 7:22; Nehemiah 9:18; Psalm 81:10; Jeremiah 16:14; Daniel 9:15)

Humility is the opposite of self-sufficiency.  Expecting God to provide for us and forgive us undeservedly while insisting that only ‘deserving’ neighbors have their human needs met is unjust and denies our complete dependency on God for forgiveness and ‘our daily bread’:

“Forgive as the Lord forgave you.” (Colossians 3:13b)

“If you love those who love you, what reward will you get?  Are not even the tax collectors doing that?  And if you greet only your own people, what are you doing more than others?  Do not even pagans do that?  Be perfect, therefore, as your heavenly Father is perfect.” (Matthew 5:46-48)

Creating Community

Primary TAM Core Value: Value Reconciliation

Our reconciliation with God makes us new creations, ambassadors of reconciliation to our neighbors:

“So from now on we regard no one from a worldly point of view.  Though we once regarded Christ in this way, we do so no longer.  Therefore, if anyone is in Christ, the new creation has come: The old has gone, the new is here!  All this is from God, who reconciled us to himself through Christ and gave us the ministry of reconciliation: that God was reconciling the world to himself in Christ, not counting people’s sins against them.  And he has committed to us the message of reconciliation.  We are therefore Christ’s ambassadors, as though God were making his appeal through us.” (2 Corinthians 5:16-20a)

Love leads us to live as a community of equals:

“Here there is no Gentile or Jew, circumcised or uncircumcised, barbarian, Scythian, slave or free, but Christ is all, and is in all.  Therefore, as God’s chosen people, holy and dearly loved, clothe yourselves with compassion, kindness, humility, gentleness and patience.  Bear with each other and forgive one another if any of you has a grievance against someone.  Forgive as the Lord forgave you.  And over all these virtues put on love, which binds them all together in perfect unity.” (Colossians 3:11-14)

“By this everyone will know that you are my disciples, if you love one another.” (John 13:35)

We can engage in respectful conversation with those with whom we differ.  We can humbly explore the sources of our differences.  We can honor the sacred worth of all persons.  In prayerfully seeking the mind of Christ, we can work out our life together in love.

The way of Jesus is one of radical hospitality.  Radical hospitality is a sacred process of transforming a stranger into a guest, or even family.  It witnesses to the reality that God entered the “world” to reconcile us to God and neighbor.  Jesus was the incarnation of radical hospitality: “Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you, how often I have longed to gather your children together, as a hen gathers her chicks under her wings, and you were not willing.” (Matthew 23:37 and Luke 13:34)

Where radical hospitality is practiced God’s realm flourishes.  Examples of these include:  Abraham receiving the three strangers — angels (Genesis 18), the Midian priest taking in Moses (Exodus 2), Rahab allowing Joshua’s spies to stay with her (Joshua 2), the widow at Zarephath offering Elijah her last bit of food (1 Kings 17:8-24), and the Samaritan woman inviting Jesus the stranger to stay with her community, which he does (John 4).

Where radical hospitality is not practiced, God’s judgment waits:

“If anyone will not welcome you or listen to your words, leave that home or town and shake the dust off your feet.  Truly I tell you, it will be more bearable for Sodom and Gomorrah on the day of judgment than for that town.” (Matthew 10:14-15)

Beyond Civility

The golden rule provides guidance in how to live in community with one another: “Do to others as you would have them do to you.” (Luke 6:31)  Nonetheless, God requires even more than human love that returns its own:

“You have heard that it was said, ‘Love your neighbor and hate your enemy.’  But I tell you, love your enemies and pray for those who persecute you.” (Matthew 5:43-44)

“Bless those who persecute you; bless and do not curse.  Rejoice with those who rejoice; mourn with those who mourn.  Live in harmony with one another.  Do not be proud, but be willing to associate with people of low position.  Do not be conceited.  Do not repay anyone evil for evil.  Be careful to do what is right in the eyes of everyone.  If it is possible, as far as it depends on you, live at peace with everyone.  Do not take revenge, my dear friends, but leave room for God’s wrath, for it is written: ‘It is mine to avenge; I will repay,’ says the Lord.  On the contrary: ‘If your enemy is hungry, feed him; if he is thirsty, give him something to drink.  In doing this, you will heap burning coals on his head.’  Do not be overcome by evil, but overcome evil with good.” (Romans 12:14-21)

Jesus did not avoid harsh words for those in positions of authority.  In fact, Jesus saved his harshest words for religious elites who avoided accountability to those they were to serve.  After calling the teachers of the law and Pharisees “hypocrites” (Matthew 23:23, 25, 27, 29) and “whitewashed tombs” (v. 27), Jesus says, “You snakes! You brood of vipers! How will you escape being condemned to hell?” (v. 33) (see also Luke 11:37-54)  Jesus boldly overturned tables in the temple, declaring “but you are making it ‘a den of robbers.’ ” (Matthew 21:13b) in response to an affront of the religious establishment to the Lord’s declaration that “my house will be called a house of prayer for all nations.” (Isaiah 56:7b)

True worship in authentic community produces justice.  God despises religious practices that do not produce justice:

 “I hate, I despise your religious festivals; your assemblies are a stench to me.  Even though you bring me burnt offerings and grain offerings, I will not accept them.  Though you bring choice fellowship offerings, I will have no regard for them.  Away with the noise of your songs!  I will not listen to the music of your harps.  But let justice roll on like a river, righteousness like a never-failing stream! (Amos 5:21-24)

“Is not this the kind of fasting I have chosen: to loose the chains of injustice and untie the cords of the yoke, to set the oppressed free and break every yoke?  Is it not to share your food with the hungry and to provide the poor wanderer with shelter – when you see the naked, to clothe them, and not to turn away from your own flesh and blood?  Then your light will break forth like the dawn, and your healing will quickly appear; then your righteousness will go before you, and the glory of the LORD will be your rear guard.  Then you will call, and the LORD will answer; you will cry for help, and he will say: Here am I.  (Isaiah 58:6-9)

Calling one another into account with God and one another, i.e., working for justice, is an essential part of creating authentic community.

Working for Justice

Primary TAM Core Values: Value leadership and creativity.

Love leading us to live as a community of equals starkly highlights the many injustices in the world.

Doing Justice

“And what does the Lord require of you but to do justice, to love mercy, and to walk humbly with your God?” Micah 6:8

“Follow justice and justice alone, so that you may live and possess the land the Lord your God is giving you.” (Deuteronomy 16:20)

“The righteous care about justice for the poor, but the wicked have no such concern.” (Proverbs 29:7)

“Learn to do right; seek justice.  Defend the oppressed.  Take up the cause of the fatherless; plead the case of the widow.” (Isaiah 1:17)

“Woe to him who builds his palace by unrighteousness, his upper rooms by injustice, making his own people work for nothing, not paying them for their labor.  He says, ‘I will build myself a great palace with spacious upper rooms.’  So he makes large windows in it, panels it with cedar and decorates it in red.  Does it make you a king to have more and more cedar?  Did not your father have food and drink?  He did what was right and just, so all went well with him.  He defended the cause of the poor and needy, and so all went well.  Is that not what it means to know me?  declares the LORD.” (Jeremiah 22:13-16

“Woe to those who make unjust laws, to those who issue oppressive decrees, to deprive the poor of their rights and withhold justice from the oppressed of my people, making widows their prey and robbing the fatherless.” (Isaiah 10:1-2)

Advocacy, prophetic witness, social witness are all related expressions dealing with working for justice

Persistence and boldness are characteristics of leadership.

Persistence:

“Then Jesus told his disciples a parable to show them that they should always pray and not give up.  He said: In a certain town there was a judge who neither feared God nor cared what people thought.  And there was a widow in that town who kept coming to him with the plea, ‘Grant me justice against my adversary.’  For some time he refused. But finally he said to himself, ‘Even though I don’t fear God or care what people think, yet because this widow keeps bothering me, I will see that she gets justice, so that she won’t eventually come and attack me!’  And the Lord said, ‘Listen to what the unjust judge says.  And will not God bring about justice for his chosen ones, who cry out to him day and night?  Will he keep putting them off?  I tell you, he will see that they get justice, and quickly. However, when the Son of Man comes, will he find faith on the earth?’” (Luke 18:1-7)

“Then Jesus said to them, “Suppose you have a friend, and you go to him at midnight and say, ‘Friend, lend me three loaves of bread; a friend of mine on a journey has come to me, and I have no food to offer him.’  And suppose the one inside answers, ‘Don’t bother me. The door is already locked, and my children and I are in bed. I can’t get up and give you anything.’  I tell you, even though he will not get up and give you the bread because of friendship, yet because of your shameless audacity he will surely get up and give you as much as you need.” (Luke 11:5-8)

“Let us not become weary in doing good, for at the proper time we will reap a harvest if we do not give up.” (Galatians 6:9)

Boldness:

[In response to rulers conspiring against Jesus…] “Now, Lord, consider their threats and enable your servants to speak your word with great boldness.” (Acts 4: 29)

“Therefore, since we have such a hope, we are very bold.” (2 Corinthians 3:12)

“So, because you are lukewarm — neither hot nor cold — I am about to spit you out of my mouth.  You say, ‘I am rich; I have acquired wealth and do not need a thing.’  But you do not realize that you are wretched, pitiful, poor, blind and naked.” (Revelations 3:16-17)

“One night the Lord spoke to Paul in a vision: “Do not be afraid; keep on speaking, do not be silent” (Acts 18:9)

“Have I not commanded you?  Be strong and courageous.  Do not be afraid; do not be discouraged, for the LORD your God will be with you wherever you go.” (Joshua 1:9)

“For God did not give us a spirit of timidity, but a spirit of power, of love and of self-discipline.” ( 2 Tim 1:7)

“You are the light of the world. A town built on a hill cannot be hidden.  Neither do people light a lamp and put it under a bowl.  Instead they put it on its stand, and it gives light to everyone in the house.” (Matthew 5:14-15)

Leadership requires a balanced view of the “powers that be” as being at the same time good, fallen, and redeemable.  In viewing an institution only as good blinds us to injustice and we reinforce an unjust status quo.  In viewing an institution only as fallen sinks us into despair or rage where we see no hope for change.  In viewing only an institution’s redeemability we end up just tinkering around the edges.

ESTABLISHING POLICY

What are the issues?

Our Biblical values manifest themselves in the world in many ways; many of these issues are encompassed by these categories:

1.  Being stewards of the natural world that sustains life on earth.

2.  Building up families and our nurturing communities, which underlie the

potential for each to live into the fullness of their humanity.

3.  Support our social communities and human rights that affirm our equal value in God’s eyes.

4.  Upholding an economic community that benefits all people and provides our “daily bread.”

5.  Engaging the political community and government to assure a just ordering of the larger society.

6.  Recognizing the oneness of God’s world and world community and seeking our particular role in it.

Reflections on Power, Leadership, and Decision-making

The status quo is.  The Kingdom of God is at hand.

“But seek his kingdom, and these things will be given to you as well.” (Luke 12:31)

Where you stand depends on where you sit.

Money.  Status.  Control.  These are the ways of the world.  Falling back into these ways offers many temptations, for the world rewards these ways, and punishes those who challenge these ways.

God judges us as nations according to how we treat “the least of these.”

Areas of privilege:

God has given us all variety of gifts.

In what areas do I have advantage over others?

Servant leadership

Areas of vulnerability:

Intimacy

In what areas do I depend upon the mercy of God and others?

What am I afraid of losing?

compassion

From a spiritual perspective, we are all indigent.  We cannot be made whole by ourselves.  We depend upon God and others for our very life.

“But he said to me, ‘My grace is sufficient for you, for my power is made perfect in weakness.’ Therefore I will boast all the more gladly about my weaknesses, so that Christ’s power may rest on me.” (2 Corinthians 12:9)

Offering all to God:

God makes us whole.  God works through our areas of giftedness and advantage and our areas of vulnerability

Taking a stand.

Prophetic voice in tension with consensus and majority rule

Cost of Discipleship

One of the costs of discipleship is enduring this persecution.

cost high but the reward much greater than the cost

“A new command I give you: Love one another. As I have loved you, so you must love one another. By this all men will know that you are my disciples, if you love one another.” (John 13:34-35)

Recommended reading:

The Powers That Be: Theology for a New Millennium, by Walter Wink, Doubleday, 4/98, ISBN: 0-385-48740-1

POLICIES AND PROCEDURES

Decision-making Around Issues

What factors should be considered in addressing an issue?

How important is the issue?

How significant is the impact on human need, justice, and authentic community? (importance test)

Does the issue impact meeting human need?

Will people be deprived of meeting a human need that will directly and significantly harm individuals or families (human suffering test)

Does the issue impact creating community?

Is a partner organization or local faith community involved and/or affected? (good neighbor test).

Does an issue affect our local community (the local test)

Do many Christian faith traditions have statements supporting such advocacy and/or very few, if any, faith traditions have statements that may contradict such advocacy? (tradition test).

Does dealing positively with a controversial issue offers an opportunity to model a Biblical alternative of authentic community to worldly politics (Biblical alternative test).

Are families and/or our nurturing communities undercut in a way that threatens community members in living into the fullness of their humanity (nurturing communities test).

Is “civility’ violated and/or opponents are demonized and offering a faith-based perspective could be of substantial benefit (civility test)

Is the common good threatened or diminished, where short term gain creates long term loss (seven generations test)

Does the issue impact working for justice?

Does an issue threaten the poor and vulnerable (“least of these” test)

Does an issue weaken an economic community that benefits all people and provides our “daily bread” (shared benefits test)

Does an issue threaten human rights/civil rights that affirm our equal value in God’s eyes (children of God test)

Does an issue threaten the ability of people to engage the political community and government to assure a just ordering of the larger society (fair representation test).

Does an issue threaten public safety, peace and non-violence (non-violence test)

Are power differentials so large that it precludes a fair hearing of the issues (fair hearing test)

Does an issue threaten stewardship of God’s creation (creation stewardship test)

Does an issue deny the oneness of God’s world and world community (one world test).

Is there no other local faith body addressing an issue of Biblical justice (voice in the wilderness test)

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May Day Street Theater – Corporate Zombies vs. Village People

This is the script for the street theater production that was performed tonight to kick off Occupy Toledo‘s May Day Fest week’s worth of events:

May Day Eve Celebration

Occupy Toledo

April 30, 2012

“The Corporate Zombies vs. The Village People”

Gather around, friends, and hear a story as old as humankind; or rather, hear a story as old as human unkind.  The story is of the many versus the few.  The players names may change, but the plot is the same.  The few have grabbed power for themselves, while the many suffer.  Sometimes it is the peasants versus the Lords of the land.  Other times it is simply the 99% versus the 1%.

In today’s scene, in this land called the United States of America, once again, the land is divided, and power is not shared equally.  The few, the 1%, have shielded themselves from accountability, by hiding behind non-living corporate entities, a phantom called “corporate personhood.”  The few, the 1%, have become corporate zombies themselves, disconnected from humanity, unable to act justly and with compassion.  In this pathetic state, the corporate zombies have managed to distract, divide, and simply overrun the will of the people.  The corporate zombies have even managed to infect many of the people into believing that rampant injustice, economic slavery, and environmental destruction is the best that we can do.  The corporate zombies have convinced many that corporate rule is too big to fail.  The corporate zombies have convinced many that we the people are too small to make a difference.

The corporate zombies mock economic fairness.

The corporate zombies mock democracy.

The corporate zombies mock equal justice.

The corporate zombies mock environmental stewardship.

The corporate zombies mock human rights of all kinds.

The corporate zombies mock accountability, responsibility for their own actions.

But, alas, there is always a plot twist.  Every time that the few, the 1%, grab power for themselves and bring suffering to the many, people arise to expose the absurdities of rampant injustice, to throw off the chains of economic slavery, and reclaim the earth as the home of all, not a place to be raped for the wealth of a few.  In today’s scene, a group of villagers arise (that would be us).  This group of villagers can see past the propaganda of the few, and boldly declare, “The Emperor has no clothes!”

The corporate zombies may mock economic fairness; they may mock democracy; they may mock equal justice; they may mock environmental stewardship; they may mock human rights of all kinds; they may mock accountability.  BUT, the people of this village, Toledo, Ohio; the people of this village, the United States of America; the people of this village, planet Earth, will arise and declare, at first softly, but then, louder and louder:

 

We will, we will mock you.  Mock you.

We will, we will mock you.

We will, we will mock you!

 

Let the games begin!

But first, a message from our un-corporate sponsors:

Do you, or someone you know, suffer from Corporatitis, an inflammation of corporate power in your life?  Do you, or someone you know, suffer from low wages, poor working conditions, and crappy benefits?  If so, you may have Corporatitis.

Do you, or someone you know, suffer from lack of health insurance, access to needed health care, and an over-exposure to for-profit health care?  If so, you may have Corporatitis.

Do you, or someone you know, suffer from trillion dollar corporate bailouts, costing trillions of dollars, destroying the economy and mortgaging your future?  If so, you may have Corporatitis.

Do you, or someone you know, suffer from greedy money changers, taking kick-backs on every economic transaction you make, and then reducing your life to a credit score?  If so, you may have Corporatitis.

Do you, or someone you know, suffer from greed-induced environmental destruction, having to live with poisoned air, water, land, homes and bodies?  If so, you may have Corporatitis.

Do you, or someone you know, suffer from dependency on energy and utility companies who are the most profitable companies in human history, yet cry poverty when asked to invest in alternative and renewable energy sources?  If so, you may have Corporatitis.

Do you, or someone you know, suffer from greed-induced wars destroying countless lives around the globe?  If so, you may have Corporatitis.

Do you, or someone you know, suffer from an industrial agricultural food system that produces less and less nutritious foods, while destroying local farmers and our environment?  If so, you may have Corporatitis.

Do you, or someone you know, suffer from a political system where so-called democracy is bought and sold to the highest bidder, and you are left with false choices, where true change is not an option.  If so, you may have Corporatitis.

Do you, or someone you know, suffer from a small cabal of media conglomerates who spoon-feed you crap, hoping to convince you, or at least scare you, that you can’t afford justice, economic fairness, or a livable planet, so you had better just get yours while you can?  If so, you may have Corporatitis.

Corporatitis, an inflammation of corporate power, affects tens of millions of people, and it can be debilitating.  However, most people suffer from Corporatitis Minor.  While Corporatitis Minor is a serious condition, and should never be left untreated, Corporatitis Minor is much more treatable than the dreaded Corporatitis Major.   Corporatitis in its worst form, Corporatitis Major, can consume one’s very soul, leaving only a shell of a human being, unable to accept accountability for one’s actions, or to demonstrate compassion to others.  These ghoulish creatures become known by many titles, sometimes “CEO”, “Public Relations Manager”, or “Security Trader.”

These ghoulish creatures are doomed to walk the earth in a non-living state, like zombies, walking the earth, mindlessly and heartlessly feeding on the flesh of the living, in their vain attempts to satisfy their endless need for more and more profits.  Entombed within the phantom of “corporate personhood”, their only hope is to be stripped of the mythical powers that imprison them, which are typically represented by “Logos.”  We the people will strip these corporate “logos,” these “marks of the beast,” from these corporate zombies.  By stripping these corporate logos, we will help free those suffering from Corporatitis Minor, and offer some hope, some possibility, that those suffering from Corporatitis Major can return to the land of the living, and reclaim their place in humanity.

To all those suffering from Corporatitis, there is something we can do about it.  First, we start with a week of daily occupy movements, to purge ourselves of these corporate parasites and phantom persons.  Occupy Toledo’s May Day Fest is just such a remedy.  Though, be warned: treatment for Corporatitis may result in an increase in economic fairness, blossoming democracy, a return to equal justice, a reclamation of environmental health, burgeoning human rights, and a natural inclination to take responsibility for one’s own actions.

Do not be afraid, surround these corporate zombies with the power of the people.  Without their corporate bank accounts; without their league of lawyers and lobbyists; without their private security and control over the security state, they are really quite helpless — even pathetic.

Feel free to run circles around them if you like!

And what do we say in response to the Corporate Zombies mocking justice and democracy for real persons:

We will, we will mock you.  Mock you.

We will, we will mock you.

So, let us begin by stripping these corporate zombies of their corporate logos.

Let us line up and take turns, one by one, take a logo, strip it from the corporate zombie, and place the logo in the dustbin of history.

First up, we have The Banking and Finance Industry, aka, “The Money Changers”

The Money Changers mock economic fairness.

The Money Changers insist on reaping huge profits on financial transactions while producing little of real value.

The Money Changers have created a casino economy where they are the house that doesn’t lose, taking their cut whether their gambles with other people’s money wins or loses.

The Money Changers drain off hundreds of billions of tax dollars as a reward for crashing our economy and creating the largest recession since the Great Depression.

The Money Changers then have the nerve to try to reduce the meaning of human life down to a credit score.

And what do we say in response to the Money Changers mocking economic fairness:

We will, we will mock you, mock you.

We will, we will mock you.

Strip a logo, read the corporate name, place it in the dustbin of history, and declare:

We the people will take back our economy.

Next up, we have the Military-Industrial Complex, aka “The War Profiteers”

The War Profiteers represent one of the most profitable businesses on Earth.

The War Profiteers literally make a killing, and people are dying for their business.

In our most recent wars, tens of thousands of Americans have been killed and maimed; and over one million Iraqis and Afghanis have been killed.

This corporate zombie feeds off the flesh of the dead.

The War Profiteers mock the value of human life.

And what do we say in response to The War Profiteers mocking the value of human life:

We will, we will mock you.

We will, we will mock you.

 

Strip a logo, read the corporate name, place it in the dustbin of history, and declare:

We will inspire human life, not kill it.

 

Next up, we have the Energy Industry Profiteers, a.k.a., The Billionaire Polluters

The Billionaire Polluters are addicted to petroleum, coal, natural gas, and nuclear energy sources which cannot be sustained, and are destroying the planet.

The Billionaire Polluters resist alternative and renewable energy sources, willing to sell their Mother Earth for a buck.

And what do we say in response to The Billionaire Polluters who mock Mother Earth:

We will, we will mock you.

We will, we will mock you.

Strip a logo, read the corporate name, place it in the dustbin of history, and declare:

You may have the energy, but we have the power!

 

Next up, we have the Media and Communications Moguls, aka “The Propaganda Profiteers”

The Propaganda Profiteers dominate the news industry, silencing diverse voices, and silencing dissent.

The Propaganda Profiteers sellout democracy by pandering to unlimited corporate campaign contributions.

The Propaganda Profiteers dominate our entertainment industry, distracting us with inane entertainment, and cramming advertisements down our throats any time and any place they can, gladly taking the hugely profitable role of shill for consumerism.

The Propaganda Profiteers sell a cheap imitation of the truth while justice is denied.

And what do we say in response to The Propaganda Profiteers mocking truth and justice:

We will, we will mock you.

We will, we will mock you.

 

Strip a logo, read the corporate name, place it in the dustbin of history, and declare:

We the people are the medium for change.

Next up, we have the Industrial Food Profiteers

The Industrial Food Profiteers are much more interested in producing food products that can be genetically modified, recombined, packaged, and marketed for maximum profit than they are interested in nourishing humankind.

The Industrial Food Profiteers destroy the livelihoods of small, local, and family-owned farms.

The Industrial Food Profiteers erode topsoil like crack from a crack pipe, and pollute our environment and food with toxins.

And what do we say in response to the Industrial Food Profiteers for making a mockery of one of the most basic human needs — the need for nutritious food:

We will, we will mock you.

We will, we will mock you.

 

Strip a logo, read the corporate name, place it in the dustbin of history, and declare:

We will nourish a food system that nourishes people.

Next up, we have The Health Care Profiteers

The Health Care Profiteers purport to run a health-care system.  However, we know that this so-called health care system is neither healthy, caring, nor a system.

Each year The Health Care Profiteers kill over 20,000 Americans each year because of the lack of health insurance.

This Corporate Zombie literally feeds on the sick and injured, the most vulnerable in society.

The Health Care Profiteers mock health care as a human right, denying sick and injured people help that they need, all in the name of profit.

And what do we say in response to The Health Care Profiteers mocking health care as a human right:

We will, we will mock you.

We will, we will mock you.

 

Strip a logo, read the corporate name, place it in the dustbin of history, and declare:

We the people demand universal health care now.

 

Last but not least, we have a potpourri of purveyors of personhood of corporations over human personhood — enough corporate misrule to piss off real persons of most any variety.  This is a cabal of Sweat Shop Operators, Environment Destroyers, Labor Rights abusers.

These corporate mis-rulers mock labor rights.

These corporate mis-rulers mock making a decent, honest living.

These corporate mis-rulers mock environmental responsibility.

These corporate mis-rulers mock human values, in order to make a buck.

And what do we say in response to these Corporate Mis-Rulers mocking laborers and mocking the planet in which we all must all live:

We will, we will mock you.

We will, we will mock you.

 

Strip a logo, read the corporate name, place it in the dustbin of history, and declare:

We the people will end corporate mis-rule.

 

Now that we have stripped these corporate zombies of their “logos” and placed them in the dustbin of history, we offer these logos up as symbols of the oppression of the people.

[Take DUSTBIN OF HISTORY and place in front of wall (with flame symbols)]

During May Day Fest Week, we will add to this wall symbols representing oppression and barriers to justice and democracy.

[Phoenix egg piñata arises from behind wall.]

We the people, though beaten down, will rise from the ashes, like a phoenix.

We the people will rise above the forces of oppression and the barriers to justice and democracy.

We the people, will end corporate mis-rule!

Let us break open the Phoenix egg piñata to launch Occupy Toledo’s May Day Fest, as we join millions of people around the world in celebrating where true value comes from in our economy, that is, from the honest labors of real people, not from corporate shenanigans, accounting tricks, money changing, or raping Mother Earth.  Let the people rule!  Let May Day Fest begin!

[The Village People take turns hitting piñata until it breaks open, spilling goodies for all]

HAPPY DEAD PRESIDENTS DAY – Work, Buy, Consume, Die

HAPPY DEAD PRESIDENTS DAY - Work, Buy, Consume, Die

HAPPY DEAD PRESIDENTS DAY – Work, Buy, Consume, Die!
Download a free 8.5″ X 11″ poster size of “HAPPY DEAD PRESIDENTS DAY – Work, Buy, Consume, Die.”  Remember, the best things in life are free, and the best things in life are not things!

Dead Presidents, live Presidents — it’s all about the cash, money, moola, dinero, you know the drill.  I guess that it’s part of the job description of presiding over the largest and most powerful imperial superpower in human history.  Enjoy your Monday, and most importantly, don’t buy everything you see, hear, or read!

View more Free Printable Posters on cool political, peace, anti-war, gay pride themes.

POEM: Commercial Interruption

We interrupt this commercial
Now that wasn’t so hard
Or was it?

How many times a day is our consciousness breached by some form of commercial interruption?  Way too many times!  I consider this commercial assault a major form of violence in our culture.  This short poem is geared to get the reader to think about taking back these interruptions and reclaiming our consciousness.  Rather than the commercial interrupting us, we interrupt this commercial.  Initially, this may not be difficult.  A momentary victory is not difficult to achieve.  However, the assault of commercial interruptions is so pervasive and penetrating that keeping them out of our consciousness requires constant discipline.  In the long run, avoiding those settings where commercial interruptions are prevalent is probably the best strategy.  Like any kind of mindfulness or meditation practice, maintaining complete control over where the mind goes is probably impossible.  Nevertheless, we can train our minds to let go the commercial interruptions and build associations in our mental state that eventually rate these commercial interruptions as not worth paying attention to.  Live Simply So Others May Simply Live-POLITICAL BUTTONAnother suggestion on the social front would be not to buy any of the crap that’s advertised. This is not really that difficult since most of the crap that’s advertised is crap.  Questioning consumption and consumerism, as well as living a simple life, are long-term strategies to interrupt the violent assaults of commercials.  Also, given the sloganeering and design work that I do, I like to parody and satirize the vanity and absurdity of many commercial endeavors.  I find this method of fighting back both cathartic and joy producing.  May the farce be with you as well!