>More Random Links

  • CPW CO and Selective Conscientious Objection — http://www.christianpeacewitness.org/sco-resource-kit
  • Adventist Advocates in the Public Square – http://spectrummagazine.org/blog/2010/06/18/video-adventist-advocates-public-square
  • What You Need When You’re Poor — http://www.americanprogress.org/issues/2011/08/heritage_poor.html
  • History Lecture Slideshow | Adventists and War — http://spectrummagazine.org/node/649
  • Correlates of violence in Guinea’s Maison Centrale Prison — http://www.hhrjournal.org/index.php/hhr/article/view/370/571
  • Adventist Regional Conferences (documents) — http://blacksdahistory.org/Regional_Conference_History_Documents.html

>19th Century Restoration Movements — Civic Engagement

I assembled a collection of writings from 19th century American religious restoration and renewal movements as part of a peace research class. After mentioning the project presentation on Facebook, there were requests for more info. This is difficult for me to understand. Really.

Here are the groups/movements covered (this list is by no means comprehensive of the period):

  1. NY Peace Society
  2. Stone-Campbell (Churches of Christ)
  3. Wesleyan
  4. Presbyterian
  5. Seventh-day Adventism
  6. The Church of God (Anderson)
  7. Pentecostalism

The original presentation had approximately 100 slides, a 4-page hand-out, and 85 minutes of verbal description. To make it a bit more accessible, I’ve cut it down to ~65 slides.

To learn more about this era, read ch. 16, “Pacifism in the Nineteenth Century” in John Howard Yoder’s Christian Attitudes to War, Peace, and Revolution.

Slideshow: 19th-century-restoration-movements-online-mini

>Evangelical Social Heritage

Today I’ve been reading Donald Dayton’s Discovering an Evangelical Heritage (1976) for a project on 19th century restoration movements and social justice. Great book. Here’s a thought from Charles Finney:

Is it possible, my dearly beloved brethren, that we can remain blind to the tendencies of things–to the causes that are operating to produce alienation, division, distrust, to grieve away the Spirit, overthrow revivals, and cover the land with darkness and the shadow of death? Is it not time for us, brethren, to repent, to be candid and search out wherein we have been wrong and publicly and privately confess it, and pass public resolutions in our general ecclesiastical bodies, recanting and confessing what has been wrong–confessing in our pulpits, through the press, and in every proper way our sins as Christians and ministers–our want of sympathy with Christ, our want of compassion for the slave, for the inebriate, for the wretched prostitute, and for all the miserable and ignorant of the earth.

May the Lord have mercy on us, my brethren. (p. 24)

(Dayton’s source is Letters on Revivals–No. 23: The Pernicious Attitude of the Church on the Reforms of the Age.)

>Peace

>

The Journal of Adventist Education dedicated an edition to peace. To view the articles online, go to the Issue Index and click on Volume 70, Issue 3, 2008

Looking for reading material in peace history? Maybe these can help you get started:

  • Select Bibliography
  • Gerlof Homan, “Peace History: a Bibliographical Overview,” Choice (May 1995), 1408-1419.

And a different type of history: A Natural History of Peace (Robert M. Sapolsky, Foreign Affairs, January/February 2006).

>Howard Zinn

>It is sad to say good-bye to Howard Zinn, who died yesterday at age 87.

>Howard Zinn — You Can’t Be Neutral

>For Memorial Day 2008, we went shopping. We wandered up and down the dusty paths at the local flea market looking at antique bottles and bookcases, homemade knick-knacks, and Amish rugs. We neither bought nor sold.

Then we came home and finished watching a documentary about Howard Zinn, You Can’t Be Neutral on Moving Train. Interviews with Zinn are interlaced with archival footage, commentary from his colleagues, and readings from his various books by Matt Damon. While documentaries like The U.S. vs. John Lennon and Why We Fight are more engaging (entertaining? up tempo?), this one is still enlightening and well worth watching.

The dialogue and readings are full of excellent quotes, and I’ll finish this post with the one Matt reads as the film comes to and end:

“To be hopeful in bad times is not just foolishly romantic. It is based on the fact that human history is a history not only of cruelty, but also of compassion, sacrifice, courage, kindness.

“And if we do act in however small a way, we don’t have to wait for some grand utopian future. The future is an infinite succession of presents. And to live now as we think human beings should live, in defiance of all that is bad around us, is itself a marvelous victory.”

>Waco: The Rules of Engagement

>Waco: The Rules of Engagement was our film of choice this past week. I didn’t remember much from the 1993 conflagration, but I had a general sense that David Koresh taught that he was Jesus Christ and that the Branch Dividians were a weird cult that collected arms and blurred traditional boundaries of healthy sexuality. Though not a clearly formed opinion, I figured that whatever had gone wrong was the fault of the religious extremists.

I had no idea how far back the Branch Dividian movement went. The movement broke from the Seventh-day Adventist church in 1929 and began to grow in the early 1930s. A major split occurred in 1955, and Vernon Howell (David Koresh) joined the group in 1981. While the documentary gives some of this background, the emphasis is on the initial ATF raid on February 28, 1993 and the firey stand-off conclusion on April 19.

Through congressional hearings, expert interviews, forensic evidence, film footage made by the Branch Dividians, and survivor testimonies, the documentary paints a very different picture than I had previously understood.

One significant question is who fired first during the initial raid. Because videos of the event and the front doors themselves are missing, this question cannot be conclusively decided. Despite this ambiguity, several questions remain: Why didn’t the authorities arrest Koresh while he was in town or outside of the community? Why did they turn it into a stand-off? Why was it handled in this way? Why is evidence missing? It is also noteworthy that all of the survivors were acquitted of conspiring to murder federal agents, though other charges brought convictions.

The disparity between the original claims about the April 19 raid and subsequent evidence demonstrate that the federal agency was looking for a fight and was planning to kill as many Davidians as possible. This is demonstrated by agents firing on a burning building in back areas where members could have otherwise escaped the flames. This area was not readily visible to the media who were kept on the front side of the community. Heat sensitive footage taken from the sky ultimately revealed this atrocity.

I have not read the various books on the events at Mount Carmel in Waco, so my general knowledge of the event is very limited. However, at this point I conclude that inappropriate sexual behavior and odd religious beliefs were met with bad music, weapons, gas and fire. If the facts are even close to my present understanding, then both sides have serious explaining to do. If not in this world, then on the way to the next.

The group of us who watched this film had also seen The End of the World Cult together. One significant difference I noticed between these two films was the mannerisms of the various members. Even if you didn’t listen to the audio of The End of the World Cult, you would notice that their gestures, eye movements and other mannerisms were odd. Something was wrong. Something was off. By contrast, the interviews with Branch Dividians during the siege showed “normal” people with normal speech patterns, normal topics of discussion, normal mannerisms. I don’t know what conclusions can be drawn from the differences in appearance between the two groups, but the difference was clear.

Wild film; give it a go, but be warned of graphic footage.

>The End of Poverty (Jeffrey Sachs)

>I cannot encourage you enough to read The End of Poverty. Just do it. Promise yourself that you’ll find a way.

The first few chapters relate Sachs’s own evolution as a development economist and advocate—a process that leads him from Harvard University to countries around the world and eventually to Columbia University where he helped found The Earth Institute. We follow him along the journey of gaining insights into the roles that geography, population growth, and disease play in the poverty trap.

The subsequent chapters describe the needs of the poor, the misconceptions most of us have regarding what is being done and what the real problems are, and finally the way forward.

Sachs quantifies, maps, deconstructs, and personalizes the problems. Thankfully, he does not end there. He also quantifies the needed response, demonstrates the possibilities we have over the next couple of decades, and offers policy advice on increasing capacity and accountability.

For less technical, but more spiritual analyses of the same topics, see Walking with the Poor (Bryant Myers), Red Letters (Tom Davis) and Rich Christians in an Age of Hunger (Ron Sider).

>Martin Luther King, Jr.

>

Martin Luther King, Jr., is celebrated today. I’m in favor of living his wisdom, rather than just honoring his life with words.

King lived the third way, rejecting both violent revolt and passive acceptance of injustice. He taught and lived the way of nonviolent activism. Government leaders will attend photo ops today at African-American churches and ceremonies for King, but they seem less likely to bring King’s philosophy to bear on the “war on terror.”

In addition to his revolutionary efforts for civil rights, I also respect that King worked to end the Vietnam War and economic inequality. Justice, he was a man of justice.

My memorial to King will be his own words:

A nation that continues year after year to spend more money on military defense than on programs of social uplift is approaching spiritual doom.

All labor that uplifts humanity has dignity and importance and should be undertaken with painstaking excellence.

An individual has not started living until he can rise above the narrow confines of his individualistic concerns to the broader concerns of all humanity.

An individual who breaks a law that conscience tells him is unjust, and who willingly accepts the penalty of imprisonment in order to arouse the conscience of the community over its injustice, is in reality expressing the highest respect for the law.

At the center of non-violence stands the principle of love.

Darkness cannot drive out darkness; only light can do that. Hate cannot drive out hate; only love can do that.

Every man must decide whether he will walk in the light of creative altruism or in the darkness of destructive selfishness.

Faith is taking the first step even when you don’t see the whole staircase.

I believe that unarmed truth and unconditional love will have the final word in reality. This is why right, temporarily defeated, is stronger than evil triumphant.

If physical death is the price that I must pay to free my white brothers and sisters from a permanent death of the spirit, then nothing can be more redemptive.

Injustice anywhere is a threat to justice everywhere.

It is not enough to say we must not wage war. It is necessary to love peace and sacrifice for it.

It may be true that the law cannot make a man love me, but it can keep him from lynching me, and I think that’s pretty important.

Law and order exist for the purpose of establishing justice and when they fail in this purpose they become the dangerously structured dams that block the flow of social progress.

Life’s most urgent question is: what are you doing for others?

Love is the only force capable of transforming an enemy into friend.

Man must evolve for all human conflict a method which rejects revenge, aggression, and retaliation.

Means we use must be as pure as the ends we seek.

Never succumb to the temptation of bitterness.

Nonviolence is a powerful and just weapon. which cuts without wounding and ennobles the man who wields it. It is a sword that heals.

Nonviolence means avoiding not only external physical violence but also internal violence of spirit. You not only refuse to shoot a man, but you refuse to hate him.

Our scientific power has outrun our spiritual power. We have guided missiles and misguided men.

Peace is not merely a distant goal that we seek, but a means by which we arrive at that goal.

Philanthropy is commendable, but it must not cause the philanthropist to overlook the circumstances of economic injustice which make philanthropy necessary.

Pity may represent little more than the impersonal concern which prompts the mailing of a check, but true sympathy is the personal concern which demands the giving of one’s soul.

Rarely do we find men who willingly engage in hard, solid thinking. There is an almost universal quest for easy answers and half-baked solutions. Nothing pains some people more than having to think.

The first question which the priest and the Levite asked was: “If I stop to help this man, what will happen to me?” But… the good Samaritan reversed the question: “If I do not stop to help this man, what will happen to him?”

The function of education is to teach one to think intensively and to think critically. Intelligence plus character – that is the goal of true education.

The hope of a secure and livable world lies with disciplined nonconformists who are dedicated to justice, peace and brotherhood.

The means by which we live have outdistanced the ends for which we live. Our scientific power has outrun our spiritual power. We have guided missiles and misguided men.

The past is prophetic in that it asserts loudly that wars are poor chisels for carving out peaceful tomorrows.

The quality, not the longevity, of one’s life is what is important.

The ultimate tragedy is not the oppression and cruelty by the bad people but the silence over that by the good people.

To be a Christian without prayer is no more possible than to be alive without breathing.

We must concentrate not merely on the negative expulsion of war but the postive affirmation of peace.

We must develop and maintain the capacity to forgive. He who is devoid of the power to forgive is devoid of the power to love. There is some good in the worst of us and some evil in the best of us. When we discover this, we are less prone to hate our enemies.

We must use time creatively.

We who engage in nonviolent direct action are not the creators of tension. We merely bring to the surface the hidden tension that is already alive.

>Waterboarding Origins

>Peace Messenger, which is published by Adventist Peace Fellowship, ran a story on November 29 about the origins of waterboarding–Waterboarding and the Inquisition. Here’s an excerpt:

Torture has many forms, but torture by water as it arose in the Roman Catholic and Protestant reformations seemingly drew some of its power and inspiration from theological convictions about repentance and salvation. It was, we must now surely say, a horrific inversion of the best spirit of Christian faith and symbolism….

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