Crosses and Resurrections


Herb Montgomery | November 18, 2022

To listen to this week’s eSight as a podcast episode click here.

“It’s this Jesus who, for Christians, is the decisive revelation of the Divine, the decisive example of our faith, and the decisive model for how we live our lives.”

Our reading this week is from the gospel of Luke:

When they came to the place called the Skull, they crucified him there, along with the rebels—one on his right, the other on his left. Jesus said, Father, forgive them, for they do not know what they are doing.” And they divided up his clothes by casting lots. The people stood watching, and the rulers even sneered at him. They said, He saved others; let him save himself if he is Gods Messiah, the Chosen One.” The soldiers also came up and mocked him. They offered him wine vinegar and said, If you are the king of the Jews, save yourself.” There was a written notice above him, which read: THIS IS THE KING OF THE JEWS. One of the rebels who hung there hurled insults at him: Arent you the Messiah? Save yourself and us!” But the other rebel rebuked him. Dont you fear God,” he said, since you are under the same sentence? We are punished equitably, for we are getting what is due our deeds. But this man has done nothing wrong.” Then he said, Jesus, remember me when you come into your kingdom.” Jesus answered him, Truly I tell you today, you will be with me in paradise.” (Luke 23:33-43)

We are coming to the end of our time in the gospel of Luke in the lectionary.

For me, this week’s passage feels more appropriate for Easter season than for the seasons of Advent and Christmas, but there’s so much in the passage that we could contemplate this week: Jesus’ generous spirit of forgiveness toward those who participated in his crucifixion.

The fact that crucifixion was used as a political tool of the state to prevent uprisings against the empire.

The actions of the soldiers.

The watchfulness of the people compared to the sneering of those in power.

The conversation between the two rebels, and Jesus’ response.

There is a lot here.

First, I want to head the warnings of womanist Christian scholars such as Delores Williams, who admonishes us to not forget the cross but not to glorify it either (See Sisters in the Wilderness: The Challenge of Womanist God-Talk). The resurrection story event affirms how wrong Jesus’ crucifixion was. It was an unjust act of state violence, an act God responds to by undoing it. In my opinion, we miss the story’s point when we interpret the cross as something positive, good, salvific, or redemptive. The cross is the historical evil toward a crucified class of people. Jesus is part of that class, and God overturns and overcomes their position through Jesus’ resurrection.

In this context I’m reminded of Rev. Dr. Kelly Brown Douglass, who reminds us in her book Stand Your Ground: Black Bodies and the Justice of God that the crucifixion of Jesus solidifies Jesus’ solidarity with the crucified class of his day. Through that solidarity, and coupled with the reversing of the crucifixion, the story speaks to the restoration “to life those whose bodies are the particular targets of the world’s violence to signal triumph over crucifying violence and death itself” (p. 185).

What does it mean for us today to be followers of this Jesus? How might we stand in solidarity with all who are oppressed and daily suffer what Douglass labels “crucifying realities”? What does it mean for Jesus followers who desire to be death-reversing, life-giving presences in the spaces we inhabit?

Might those in power or those seeking to be in power sneer at us, as they sneered at Jesus? Will we encounter ignorance in those who simply don’t understand what they are doing? What does a spirit of forgiveness look like in those moments?

Will there be times when we are associated with others who are working for liberation with different methods we may not embrace but who share our end goals? Might that association leave us targets just as much as them?

Luke’s version of this story give me pause as we move quickly into the end of another year of working toward justice, liberation, and a world of love, compassion and safety for those the present iteration of our society marginalizes and makes vulnerable.

At the time of writing this, I’m still looking ahead to the elections happening in the US. By the time you read or hear this, however, the election will have passed and our table for the next two years will be set. Will these coming years be more life-giving or more death-dealing? That’s what’s on my mind this week as we contemplate the Jesus of the gospels, a man characterized as a Jewish prophet of the poor from the margins of Galilee who ends up on a Roman cross. It’s this Jesus who, for Christians, is the decisive revelation of the Divine, the decisive example of our faith, and the decisive model for how we live our lives. And it’s this Jesus who ended up on a cross for his faith and actions living out a vision of a just future for all of God’s children, especially those who were being pushed to the margins and harmed in his own time and society.

Fortunately the story of Jesus doesn’t end with a Roman cross. In the end, everything accomplished through the crucifixion of Jesus was undone through the Divine reversal of the resurrection before the end of that weekend. So the story we read this week is ultimately a story of hope, a story of ups and downs, victories and defeats, and defeats undone.

What will our next week bring? Will the elections yield a victory for justice, life-giving, inclusivity, love, and compassion, or will we be left to swim against even stronger currents for the next two years? Will this election be a crucifixion or a resurrection for the kind of world we want?

Regardless of the election results, we’ll have work to do. The results will make our work either easier or harder, but we’ll need to do it nonetheless. This week, the crucifixion and resurrection of Jesus point us to the themes and events of his life and how God doesn’t end the story at his death. Crosses are not the final verdict. Life overcomes even death, even death that comes through state violence.

I’m holding onto that truth this week: Life can overcome death. Love can overcome hate. Justice and compassion can overcome wrongs even when those wrongs have the backing of the propertied, powerful, and privileged.

Making sense out of death is something that people in privileged classes can wrestle with because it doesn’t make sense to them from their social location. Bad things are not supposed to happen to them! And those in unprivileged social locations generally don’t waste time trying to make sense out of wrongs or looking for some salvific, redemptive purpose in those events. They simply see them as wrong, and they may look for hope’s response to the wrongs they’ve endured. Our story this week speaks to that hope. The God of our story is with those who are crucified in our societies. This is a God of the marginalized and disenfranchised. This is a God who acts in solidarity with crucified classes and communities. And this story tells us that these crucifixions don’t have the last word.

Resurrection might look different in every situation, and some resurrections simply take time. Don’t give up.

Whatever happens over the next two years, may we keep our eyes on the possibility of a just future, a compassionate iteration of our world, one where our communities become a safe-space along with all our differences and there is room for each of us.

Whether there be crosses or not, may our hope be in life and in life giving and a way of life that overcomes death-dealing. We get to decide how we show up in our communities. May we be the kind of people whose actions don’t betray the Jesus of our most sacred stories. May we be sources of healing, inclusion, good news for the oppressed, love and life, just like the Jesus of our stories and our faith.

May we live lives that hold sacred the dignity of each person’s humanity—not just those who are like ourselves—but every person celebrating the rich diversity of our shared humanity.

This is the kind of person I want to be over the next two years. How about you?

HeartGroup Application

1. Share something that spoke to you from this week’s eSight/Podcast episode with your HeartGroup.

2. Again, it’s this Jesus who, for Christians, is the decisive revelation of the Divine, the decisive example of our faith, and the decisive model for how we live our lives. Discuss with your HeartGroup what this means to you. 

3. What can you do this week, big or small, to continue setting in motion the work of shaping our world into a safe, compassionate, just home for everyone?

Thanks for checking in with us, today.

You can find Renewed Heart Ministries on Twitter, Facebook and Instagram. If you haven’t done so already, please follow us on your chosen social media platforms for our daily posts. Also, if you enjoy listening to the Jesus for Everyone podcast, please like and subscribe to the JFE podcast through the podcast platform you use and consider taking some time to give us a review. This helps others find our podcast as well.

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Right where you are, keep living in love, choosing compassion, taking action, and working toward justice.

I love each of you dearly,

I’ll see you next week

book cover

Coming Soon!

Available December 1, 2022

It’s finally here!  Herb’s new book will be available at December 1st.

Here is just a taste of what people are saying:

“Herb has spent the last decade reading scripture closely. He also reads the world around us, thinks carefully with theologians and sociologists, and wonders how the most meaningful stories of his faith can inspire us to live with more heart, attention, and care for others in our time. For those who’ve ever felt alone in the process of applying the wisdom of Jesus to the world in which we live, Herb offers signposts for the journey and the reminder that this is not a journey we take alone. Read Finding Jesus with others, and be transformed together.” Dr. Keisha Mckenzie, Auburn University

“In Finding Jesus, Herb Montgomery unleashes the revolutionary Jesus and his kin-dom manifesto from the shackles of the domesticated religion of empire.  Within these pages we discover that rather than being a fire insurance policy to keep good boys and girls out of hell, Jesus often becomes the fiery enemy of good boys and girls who refuse to bring economic justice to the poor, quality healthcare to the underserved, and equal employment to people of color or same-sex orientation.  Because what the biblical narratives of Jesus reveal is that any future human society—heavenly or otherwise—will only be as  good as the one that we’re making right here and now. There is no future tranquil city with streets of gold when there is suffering on the asphalt right outside our front door today.  Finding Jesus invites us to pray ‘thy kingdom come, thy will be done on earth as it is in heaven’ on our feet as we follow our this liberator into the magnificent struggle of bringing the love and justice of God to all—right here, right now.”—Todd Leonard, pastor of Glendale City Church, Glendale CA.

“Herb Montgomery’s teachings have been deeply influential to me. This book shares the story of how he came to view the teachings of Jesus through the lens of nonviolence, liberation for all, and a call to a shared table. It’s an important read, especially for those of us who come from backgrounds where the myth of redemptive violence and individual (rather than collective) salvation was the focus.” – Daneen Akers, author of Holy Troublemakers & Unconventional Saints and co-director/producer of Seventh-Gay Adventists: A Film about Faith, Identity & Belonging

“So often Christians think about Jesus through the lens of Paul’s theology and don’t focus on the actual person and teachings of Jesus. This book is different. Here you find a challenging present-day application of Jesus’ teachings about the Kingdom of God and the Gospel. Rediscover why this Rabbi incited fear in the hearts of religious and political leaders two millennia ago. Herb’s book calls forth a moral vision based on the principles of Jesus’ vision of liberation. Finding Jesus helps us see that these teachings are just as disruptive today as they were when Jesus first articulated them.” Alicia Johnston, author of The Bible & LGBTQ Adventists.

“Herb Montgomery is a pastor for pastors, a teacher for teachers and a scholar for scholars. Part memoir and part theological reflection, Finding Jesus is a helpful and hope-filled guide to a deeper understanding of who Jesus is and who he can be. Herb’s tone is accessible and welcoming, while also challenging and fresh. This book is helpful for anyone who wants a new and fresh perspective on following Jesus.”— Traci Smith, author of Faithful Families

Available December 1 at

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Why Resurrection

Herb Montgomery | April 26, 2019

Photo Credit: Billy Pasco on Unsplash

“Even when it looks like nothing is ever going to change, and regardless of whether or not changes are ever made to the extent we desire, the mere presence of our voice makes things different than they would be had we not taken a stand, showed up, or spoken out.”

“Why do you look for the living among the dead? He is not here; he has risen!” (Luke 24:5-6)

Triumph Over Execution

Last weekend, the majority of Western Christians ritually celebrated Easter. This time of year, in the context of spring, many Christians pause to memorialize and celebrate the story of Jesus’ resurrection. Although early Christianity included risking a cross for standing with the social changes that the teaching of Jesus implied, early Christianity was about resurrection, not death. It was not about getting to an otherworldly heaven, and it was not about hell (hell isn’t even mentioned in the book of Acts once). Early Christianity wasn’t even about a cross. It was about resurrection:

“With great power the apostles gave their testimony to the resurrection of the Lord Jesus, and great grace was upon them all.” (Acts 4:33, emphasis added)

“You crucified and killed by the hands of those outside the law. But God raised him up, having freed him from death, because it was impossible for him to be held in its power.” (Acts 2:22-24, emphasis added)

This Jesus God raised up, and of that all of us are witnesses.” (Acts 2:32-33, emphasis added)

“You handed over and rejected in the presence of Pilate, though he had decided to release him. But you rejected the Holy and Righteous One and asked to have a murderer given to you, and you killed the Author of life, but God raised from the dead.” (Acts 3:12-16, emphasis added)

“Jesus Christ of Nazareth, whom you crucified, but whom God raised from the dead.” (Acts 4:10-11, emphasis added)

“The God of our ancestors raised up Jesus, whom you had killed by hanging him on a tree.” (Acts 5:30-32, emphasis added)

“They put him to death by hanging him on a tree; but God raised him on the third day.” (Acts 10:36-43, emphasis added

“Even though they found no cause for a sentence of death, they asked Pilate to have him killed. When they had carried out everything that was written about him, they took him down from the tree and laid him in a tomb. But God raised him from the dead . . . And we bring you the good news that what God promised to our ancestors he has fulfilled for us, their children, by raising Jesus.” (Acts 13:35-38, emphasis added.)

The early message of the Christian community was not the individualized, privatized and personal message that Jesus had died for you. The message wasn’t even that Jesus had died. It was that this Jesus, whose popularity with and message of hope and change for the masses threatened the powers-that-be; this Jesus executed by those with the most to lose from changes in the status quo; this Jesus, a prophet of the poor from Galilee, God had raised back to life! He was alive!

We can only understand why it was such good news that this Jesus was resurrected if we understand how deeply his teachings had resonated with those who faced marginalization, exclusion, and exploitation in his society every day.

Jesus’ Teachings Are Salvific

This week, I want to amplify the work of Delores Williams as we seek to understand what people in Jesus’ own time found truly special about him. Williams is a womanist theologian who I believe has much to offer us today as we seek to follow Jesus in the most life-giving way in our context. She writes from her experience as a Black woman, yet the majority of her work is rooted in the history of Black women and Black families in the US, the Black Church’s oral tradition, and the Bible’s stories about women, especially marginalized and African women. 

“Black women are intelligent people living in a technological world where nuclear bombs, defilement of the earth, racism, sexism, dope and economic injustices attest to the presence and power of evil in the world. Perhaps not many people today can believe that evil and sin were overcome by Jesus’ death on the cross; that is, that Jesus took human sin upon himself and therefore saved humankind. Rather, it seems more intelligent and more scriptural to understand that redemption had to do with God, through Jesus, giving humankind new vision to see the resources for positive, abundant relational life. Redemption had to do with God, through the ministerial vision, giving humankind the ethical thought and practice upon which to build positive, productive quality of life. Hence, the kingdom of God theme in the ministerial vision of Jesus does not point to death; it is not something one has to die to reach. Rather, the kingdom of God is a metaphor of hope God gives those attempting to right the relations between self and self, between self and others, between self and God as prescribed in the sermon on the mount, in the golden rule and in the commandment to show love above all else.” (Delores S. Williams, Sisters in the Wilderness: The Challenge of Womanist God-Talk, pp. 130-131)

I agree with Williams here. Jesus being executed by imperial power for being a threat wasn’t what was special or salvific about him. What made him special was his kingdom teachings, his vision for what life can look like here on Earth for us as a community. He laid before us an alternative path that leads to life: not a life we somehow earn by following him, but a life that is the intrinsic result of the choices we make in how to relate to ourselves and others.

Williams unpacks further how the resurrection affirmed Jesus’ teachings:

“Matthew, Mark and Luke suggest that Jesus did not come to redeem humans by showing them God’s ‘love” manifested in the death of God’s innocent child on a cross erected by cruel, imperialistic, patriarchal power. Rather, the texts suggest that the spirit of God in Jesus came to show humans life— to show redemption through a perfect ministerial vision of righting relations between body (individual and community), mind (of humans and of tradition) and spirit. A female-male inclusive vision, Jesus’ ministry of righting relationships involved raising the dead (those separated from life and community), casting out demons (for example, ridding the mind of destructive forces prohibiting the flourishing of positive, peaceful life) and proclaiming the word of life that demanded the transformation of tradition so that life could be lived more abundantly . . . God’s gift to humans, through Jesus, was to invite them to participate in this ministerial vision (“whosoever will, let them come”) of righting relations. The response to this invitation by human principalities and powers was the horrible deed the cross represents— the evil of humankind trying to kill the ministerial vision of life in relation that Jesus brought to humanity. The resurrection does not depend upon the cross for life, for the cross only represents historical evil trying to defeat good. The resurrection of Jesus and the flourishing of God’s spirit in the world as the result of resurrection represent the life of the ministerial vision gaining victory over the evil attempt to kill it. (Sisters in the Wilderness: The Challenge of Womanist God-Talk, p. 130, emphasis mine.)

The Truth Within the Resurrection Story

Williams is describing the gospel message of the first half of Acts. The truth within the story of the resurrection was of Jesus’ vision for what human life could be.  This vision so captured the hearts of the oppressed in his time that it was victorious over the attempt to kill it. Jesus’ death interrupted his lifelong salvific work. He did not die so that we in the 21st Century can be individually and personally assured of going to heaven when we die. Jesus died because he stood up to the status quo in the 1st Century. 

And the resurrection is the overcoming of this interruption, this death. It’s the reversal of all that Jesus’ death meant. The resurrection reignites the flame of Jesus’ vision for human life that those in positions of power had attempted to extinguished with his execution. The truth within the story of the resurrection is the restoration of Jesus’ message. It is the picking-back-up of Jesus’ teachings from being trampled in the dust of death and them living on in the lives of those who choose to embrace the hope that another world was actually possible. The truth within the story of Jesus’ resurrection is of a God on the side of those Jesus also lived in solidarity with over and against the system, and not a God on the side of the system over and against those being exploited as is often the system’s narrative.

I remember years ago listening to an Easter presentation on Luke’s resurrection narrative by the late Marcus Borg. I loved the truth within this story which Borg reimagined for me that day. 

“The domination system tried to stop him. They tried to shut him up. But even a rich man’s tomb couldn’t hold him. ‘Why do you look for the living among the dead? He is not here; he has risen!’ He’s still out there,” Borg said into the mic. “He’s still recruiting, ‘Come follow me.’”

Jesus’ Palm Sunday demonstration and Temple protest which followed labelled his movement as something that finally had to be dealt with. Within the week, Jesus was dead. Yet the resurrection transforms his death into an attempted set back and not a final silencing that makes Jesus a failure. The truth within the story of Jesus’ resurrection narrative is that systems of injustice don’t always win. The status quo doesn’t always have the last word. Justice is worth fighting for, even when the outcome looks bleak. Even when it looks like nothing is ever going to change, and regardless of whether or not changes are ever made to the extent we desire, the mere presence of our voice makes things different than they would be had we not taken a stand, showed up, or spoken out.

Joan Carlson Brown and Rebecca Parker remind us again that the gospel is not about an execution but about a refusal to let go of life. 

“Jesus did not choose the cross. He chose to live a life in opposition to unjust, oppressive cultures . . . Jesus chose integrity and faithfulness, refusing to change course because of threat . . . It is not the acceptance of suffering that gives life; it is commitment to life that gives life. The question, moreover, is not Am I willing to suffer? but Do I desire fully to live? This distinction is subtle and, to some, specious, but in the end it makes a great difference in how people interpret and respond to suffering . . . To be a Christian means keeping faith with those who have heard and lived God’s call for justice, radical love, and liberation; who have challenged unjust systems both political and ecclesiastical; and who in that struggle have refused to be victims and have refused to cower under the threat of violence, suffering, and death. Fullness of life is attained in moments of decision for such faithfulness and integrity. When the threat of death is refused and the choice is made for justice, radical love, and liberation, the power of death is overthrown. Resurrection is radical courage. Resurrection means that death is overcome in those precise instances when human beings choose life, refusing the threat of death. Jesus climbed out of the grave in the Garden of Gethsemane when he refused to abandon his commitment to the truth even though his enemies threatened him with death. On Good Friday, the Resurrected One was Crucified.” (For God So Loved the World? in Christianity, Patriarchy and Abuse, p.18-20, edited by Joanne Carlson Brown & Carole R. Bohn)

This is why the truth within the story of the resurrection narratives of the gospels is still worth remembering, ritualizing, and celebrating. This is why the story still matters to me. Why resurrection? This is why.

“Why do you look for the living among the dead? He is not here; he has risen!” (Luke 24:5-6)

HeartGroup Application

This week, spend some time as a group sharing with one another: 

  1. How does the story of Jesus’ resurrection give you hope in the here and now, in our world today, and not simply for an afterlife?
  2. As a Jesus follower, how does the story of Jesus’ resurrection inform your work for justice in your own sphere of influence today?
  3. How did you as a group celebrate the story of Jesus’ resurrection this year?  What parts spoke to you? Share your experience with the group. 

Thanks for checking in with us this week. I’m so glad you did. 

Wherever you are today, keep living in love and compassion. Keep taking action. Keep working toward distributive justice. 

I will be in Delaware next weekend speaking at a weekend event there. Therefore there won’t be a podcast episode or article published next weekend, but we’ll be back the following weekend after next.

Another world is possible. 

I love each of you dearly.

I’ll see you in two weeks.

No Serif of the Law to Fall

Aged picture of the Hebrew Bibleby Herb Montgomery

Interpretations are not eternal. They change with time. As we see the harmful fruit of present interpretations, we can make those interpretations give way to new ones, in the hope that new interpretations will bear the fruit of life. And if we see that our new interpretations also do harm, we will challenge them too. The goal is to continue to seek life-giving interpretations for all, work with people’s well-being and thriving in our hearts, and transform our world into a safe, just, compassionate home for us all. Anything less is not faithful to Jesus or the Spirit of our various sacred texts. Every time you’re tempted to mistake your interpretation for the sacred text itself, remember that interpretations are temporary. It’s okay for them to change, as long as what they change to is life-giving for all.

Featured Text:

“But it is easier for heaven and earth to pass away than for one iota or one serif of the law to fall.” (Q 16:17)

Companion Text:

Matthew 5:17-18: “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. For truly I tell you, until heaven and earth disappear, not the smallest letter, not the least stroke of a pen, will by any means disappear from the Law until everything is accomplished.”

Luke 16:17: “It is easier for heaven and earth to disappear than for the least stroke of a pen to drop out of the Law.”

This week we see Jesus’s Jewishness. We see a Jesus who holds the Torah in high regard. For him, the Torah is eternal. The Jesus of this week’s saying is not teaching a new religion or trying to replace a current one. This Jewish Jesus is offering an interpretation of the Torah that includes a preferential option for the poor, the disenfranchised, and the marginalized.

Jesus’s interpretation contrasted with the elites in Jerusalem, and also differed from the populist Pharisees’ interpretation. The Pharisees opened the privilege of adhering to the Torah’s purity codes to a wider social group, but still left themselves in the position to control who was centered and who was pushed the margins. Jesus didn’t withdrawal from society and politics like the Essenes, nor did he champion raising the sword in revolt like other Judean Messiah figures during the first half of the 1st Century. His interpretation stood out from all of these.

Jesus’s interpretation of the Torah centered those on the edges of his society and invited them to be seated too alongside others at a shared table. Some have labeled him as radical; others as simply compassionate and just in the tradition of the Hebrew prophets. For our purposes this week, we can say that, at minimum, it was still Jewish and the Torah was still central. His teachings appealed to the poor and outcast because he was interpreting the Torah, not because he offered something novel to replace the Torah.

Luke’s use of this week’s saying reassured those who were suffering violence because they followed Jesus’s interpretation and social vision. You can read about that here.

Matthew’s use of this saying is quite different from Luke’s. Luke’s gospel explained how what began as a Jewish movement of the lower class became so populated by Gentiles from the middle and upper classes. Matthew’s gospel, on the other hand, corrects many of the mistakes Mark’s gospel makes about Jewish culture, which leads many scholars to believe Mark’s gospel was primarily for lower class Gentile followers of Jesus. Matthew’s version of the saying is about completion and assures the community that Jesus had not come to supersede the Torah. Two words in the saying that help us understand this are “fulfill” and “accomplished.” Let’s look at both.

The Greek word translated as fulfill is pleroo. Pleroo means to fill to the full like a 1st Century fishing net full of fish, or to level up a hollow place in the ground by filling it with dirt. It means to fill to the very top, to the brim. It’s as if Jesus is saying that contemporary interpretations of the Torah were leaving gaps and weren’t full. Some parts of the Torah made provisions for the poor, that Pharisaical teachings negated. These were hollow places in their caretaking, hollow places that Jesus claimed to be filling up. With Jesus, those being kept on the margins, even by the Pharisees’ interpretations, were to be welcomed, affirmed and included. They were valuable. They, too, were the children of Abraham (cf. Luke 19:9).

The second word is translated as accomplished is ginomai. Ginomai carries with it the idea of becoming: something comes into existence or onto the stage; something appears in public. I hear Jesus saying that his interpretation is not a destruction of the Torah, but simply an interpretation coming onto the stage that sought to re-prioritize the poor and socially vulnerable.

This is a rich teaching for us today.

Not all of the vulnerable sectors of 1st Century Jewish society were addressed by the Torah’s provisions, or even by the teachings of Jesus. I believe we must build on Jesus’s work and include those who today should also be affirmed and valued.

Who are vulnerable among us today? Is it the estimated 2,150 to 10,790 transgender military personnel now being targeted and scapegoated in the U.S.? Is it the DACA Dreamers whom some believe legislators will try to use to bargain for border wall funding? Is it people of color who continue to be the victims of implicit bias and systemic racism in this country? Surely the vulnerable includes Native people still fighting to preserve their right to clean drinking water despite the U.S. and state-protected oil industry. It includes women disproportionally targeted by diminishing access to women’s health services.

What does it mean to stand up for the vulnerable even while being accused of “destroying the Torah?” For Christians today, advocating for the vulnerable is sometimes met with the accusation that we are ignoring, throwing out, or contradicting the Bible. White Christians in antebellum America placed before Christian abolitionists the false choice of holding onto their abolitionism or holding onto the scriptures. Sternly those Christians told abolitionists that they could not continue to hold both. My own faith tradition still struggles to recognize women have equal status as men. Those institutions who are for ordaining women ministers are being given the same ultimatum: “the scriptures or the ordination of women,” it is said, “you can’t hold on to both.” I also know something about this. Over the last two years, I have had cancellation after cancellation from those concerned by my and RHM’s affirmation, welcome, and inclusion of our LGBTQ siblings. These Christians have claimed that we have “abandoned the clear teachings of the Bible.”

But those standing alongside the vulnerable in our society today could follow Jesus’s teaching here and say to those holding on to old and destructive interpretations of sacred texts, “Do not think we are abolishing our sacred text. We aren’t throwing out the scriptures; we are simply interpreting the text in a way that fills up the glaring gaps in interpretations that are destroying vulnerable people. We aren’t destroying the scriptures; we are replacing interpretations that destroy people with interpretations that give life and liberate.”

For those who feel like they must choose between people’s well being and fidelity to a sacred text, that’s not the choice at all. You may have to let go of destructive interpretations of your sacred text. You may have to let go of the way you have viewed your sacred text. But you can still be an affirming Christian and hold your sacred text in a way that understands that text that affirms people. Choose people. Value people. When you do, you’ll see you aren’t destroying your text, but interpreting it in a way that, like Jesus and the Torah, includes those who are presently being harmed.

Interpretations are not eternal. They change with time. As we see the harmful fruit of present interpretations, we can make those interpretations give way to new ones, in the hope that new interpretations will bear the fruit of life. And if we see that our new interpretations also do harm, we will challenge them too. The goal is to continue to seek life-giving interpretations for all, work with people’s well-being and thriving in our hearts, and transform our world into a safe, just, compassionate home for us all. Anything less is not faithful to Jesus or the Spirit of our various sacred texts. Every time you’re tempted to mistake your interpretation for the sacred text itself, remember that interpretations are temporary. It’s okay for them to change, as long as what they change to is life-giving for all.

It is easier for heaven and earth to pass away than for one iota or one serif of the Torah to fall. (Q 16:17)

HeartGroup Application

In the context of working alongside the vulnerable and advocating for their rights, a verse that Jesus would have grown up hearing read in the synagogues is:

“Speak up for those who cannot speak for themselves, for the rights of all who are destitute.” Proverbs 31:8

I would add today that many of those who can speak up for themselves are speaking up, so add your voice to theirs. The work of reclaiming of your own humanity is bound up with theirs. Speak up in tangible, concrete ways.

I shared this quote from Dr. Martin Luther King some weeks ago:

“The other myth that gets around is the idea that legislation cannot really solve the problem and that it has no great role to play in this period of social change because you’ve got to change the heart and you can’t change the heart through legislation. You can’t legislate morals. The job must be done through education and religion. Well, there’s half-truth involved here. Certainly, if the problem is to be solved then in the final sense, hearts must be changed. Religion and education must play a great role in changing the heart. But we must go on to say that while it may be true that morality cannot be legislated, behavior can be regulated. It may be true that the law cannot change the heart but it can restrain the heartless. 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 is pretty important, also. So there is a need for executive orders. There is a need for judicial decrees. There is a need for civil rights legislation on the local scale within states and on the national scale from the federal government.” (Western Michigan University, December 18, 1963)

This week, I want to emphasis that social location matters. Some people can’t afford to wait for an inside-out approach, for a future kingdom or new social order. Some people are dying now.

As I’ve shared, change happens from the outside in, not from the center, but from the edges or margins inward. The same is true for people. It took people outside of me to change me. Spiritual disciplines and community rituals also shape people over time. The gospels portray a Jesus who gave his listeners a list of practices that would change the way they saw, thought, and felt about themselves and the others with whom they shared their world.

Sam Wells, in the introduction of Ched Myers’ Binding the Strong Man, draws a line in the sand:

“We seem to have picked up the idea that holiness is a trance-like sense of peace and well-being in relation to those all around, an experience of floating on a magic carpet of tranquility. Wherever that picture of holiness came from, it certainly wasn’t Mark’s Gospel. Jesus is constantly having heated debates with everyone who held Israel in check. The one thing everyone seems to agree on today is that there’s plenty wrong with the world. There are only two responses to this—either go and put it right yourself, or, if you can’t, make life pretty uncomfortable for those who can until they do. When we take stock of our relationship with the powerful, we ask ourselves, ‘Does the shape of my life reflect my longing to see God set people free, and do I challenge those who keep others in slavery?’”

How do we, in the short term, make life uncomfortable for those who can change things until they do? One way to do that is by connecting with your elected officials.

1. This week, find out the name and phone number of the following and write them down:

Your Federal House Representative
Your Federal Senators
Your State Governor
Your State House Representatives
Your State Senate Members
County Officials
City Mayor and Council members

2. Check out the following two websites. and

On these sites, you’ll find helpful instructions for how to connect with your officials in memorable and effective ways to create the changes you’d like to see.

3. If this is new to you, start out by making one phone call a week. Then graduate to two or three.

If you can put something right yourself, then by all means, take action and do so. If you do not have the power to change much larger systems that perpetuate injustice, take stock of your relationship with those in power and make their life pretty uncomfortable until they make those changes. Stand in solidarity with those on the edges and undersides of society. Reclaim your own humanity by working alongside those engaging the work of reclaiming theirs.

Where you are, keep living in love. Keep engaging the work of survival, resistance, liberation, reparation and transformation. Change is possible. The moral arc of the universe can bend toward justice is we choose to bend it that way.

Thank you, also, to each of you who are supporting our work here at Renewed Heart Ministries. We have multiple events coming up this fall. If you’d like to support our work you can do so at by going to:

Please consider becoming one of our monthly donors. Together we are making a difference. If you prefer, you can also mail you support to:

Renewed Heart Ministries
PO Box 1211
Lewisburg, WV 24901

Thank you in advance for your partnership in the world of making our world a safe, compassionate, just home for us all.

I love each of you dearly.
I’ll see you next week.