Opinion

In effect, imagining churches as places uniquely positioned for practicing reparations means a paradigm shift in how churches imagine themselves in their communities. Churches are capable of celebrating beauty but they are also capable of creating wounds. Such a shift would be akin to what theologian Rev. Kelly Brown Douglas refers to as “broaden[ing] our moral imagination.” For the church to broaden its moral imagination, congregations need to start asking questions like: What does it mean to own property? Who did that exclude in the context of redlining? What assumptions are we making about the assumed good of a church’s continued existence in a place? Being open to accountability and discernment about reparations means that no question, no matter how difficult or threatening to the continuance of a congregation, is off-limits.

If we analyze our current conditions, avoid circular debates, stop waiting for heroes to save us, speak honestly about our past and present, and try to change today, we might just save tomorrow.

Looking at Kanye West can be both difficult and easy. Easy because of his genius: how he put Chicago on the map as a hub for brilliant rap music, widened the lane for non-gangster rappers, and somehow made tunes seriously considering Jesus so sonically innovative and catchy that some become radio staples, paving the path for Kendrick Lamar and Chance the Rapper. Difficult because of his public antics: the outbursts, the flamboyance, the drama. Recently Kanye’s displays have even become dangerous, harassing his wife Kim Kardashian, who has filed for divorce, and threatening her rumored boyfriend Pete Davidson.

Valentine’s Day is the day of romantic love. If we take our cues from advertisements, it’s an opportunity to purchase and consume flower bouquets, candies, chocolate-covered strawberries, and frilly negligees — gifts we bestow upon our beloveds to show the depths of our love. But many of the gifts we give on Valentine’s Day are made available for our consumption through the exploitation of others; they convey romantic love at the expense of love of neighbor.

The forces that incite and fuel war can feel inevitable. Even as the Olympics events proceed — a time traditionally greeted by at least temporary truces — reports show that the Russian Federation is once again amassing troops and military hardware along its border with Ukraine. U.S. military and intelligence assessments estimate that a conflict could result in as many as 50,000 Ukrainian civilian casualties and create up to 5 million refugees — all because of a power struggle between NATO, Europe, the United States, and Russia for dominance in the region and control over fuel supply chains. While the forces of imperialism seem inescapable, the role of the church is to show the way out.

Danny McBride’s HBO show The Righteous Gemstones is a dark comedy about corrupt, hyper-wealthy Christian pastors. The Gemstone family runs a famously successful megachurch in South Carolina, but behind the scenes, they evade taxes, snort cocaine, pull knives on their friends, bicker like filthy-mouthed children, and say things like, “You are forgiven for my suspicions of you.” And though they all live in mansions on the same compound, patriarch Eli Gemstone and his three adult children — Jesse, Judy, and Kelvin — generally only come together in spirit when they need to ward off blackmailers, snoops, and evil grifters from their past: anyone who might reveal their secrets or jeopardize the family’s wealth-hoarding.

Given widespread efforts to erase or whitewash parts of U.S. history — as school board meetings across the country become battlegrounds over what and how the next generation will be taught that history — Black History Month serves as a corrective to ensure our understanding of history includes the good, the bad, and even the ugliest parts. While the history of Black people in the United States should be studied year-round, February — which every president since Gerald Ford has proclaimed as Black History Month — also presents a critical opportunity to celebrate the contributions of Black Americans proactively, honestly, and specifically.

My favorite place in the Sojourners’ Fellowship house is the chair by the window. Each morning, I tiptoe through the dark house, flip on a lamp, and turn on the kettle. I center myself in the lingering darkness of the previous night.

Most English translations of the Bible use exclusively masculine pronouns to refer to God, and the presumed maleness of God has become the default mindset of many Christians. But does the precedence of masculine pronouns require Christians to refer to God only with masculine pronouns forever?