The Editors

As we go to press, violence again erupts in the Holy Land. In the season of Advent, we prepare for the birth of the Prince of Peace in a rough shelter in a Palestinian village and hear again God’s ancient promises first given to the Hebrew people. But all is not calm in Bethlehem, Jerusalem, Gaza, or Ashkelon. The agitations of injustice and fear have turned a season of dreams into one of nightmares.

For a decade or so, beginning in the 1970s, members of the intentional Christian community that founded Sojourners magazine practiced a form of economic sharing we called the “common pot” — all our income was pooled for the good of the whole community. In doing so, we sought to model ourselves after the practices of the early Christian church, the first followers of Jesus, as described in Acts 2 and 4 — “All who believed were together and had all things in common” (Acts 2:44); “Now the whole group of those who believed were of one heart and soul, and no one claimed private ownership of any possessions, but everything they owned was held in common” (Acts 4:32).

FOR MATTHIAS ROBERTS, and many others, growing up in the church was a traumatic experience. His childhood churches, he writes in our cover feature, were “filled with people who weren’t afraid to tell me I needed to become straight for God to save me from hell.” The effect of such “adverse religious experiences,” as Roberts explains, goes far beyond the immediate harm done to individuals in these settings and can linger deep into their adult lives. That trauma can be triggered by any church experience, even in a supposedly safe and affirming context — another reminder that what happens in any branch of the body of Christ affects the integrity and witness of the whole of the church.

Journalist Gabriel Pietrorazio writes about another kind of church-related trauma, that stemming from what Pope Francis called the “cultural destruction and forced assimilation” of residential schools, often church-run, that many Indigenous people in the U.S. and Canada were made to attend. While there isn’t a clear or easy map to healing for the survivors of religious trauma, one necessary component is the presence of a loving, compassionate community — it’s not a journey to be undertaken alone.

CHRISTIAN DISCIPLESHIP is inherently about choosing sides. Yes, some might harbor a temptation to take the supposedly safer path of remaining “neutral,” but that's a delusion: Such alleged neutrality always favors the status quo. To paraphrase Edmund Burke, if good people don't choose sides, the “side” with power and wealth will always win. Or as Lutheran pastor Korla Masters puts it in this issue, “Jesus invites ... us to whole lives of asking ourselves which side we are on and whole lives of answering that our entire selves belong to the kingdom of heaven.”

MANY SCRIPTURAL METAPHORS for transformation involve variations on the “open my eyes that I may see” plea of Psalm 119; the writer of Ephesians 1, for instance, prays for the enlightenment of the “eyes of your heart” so that “you may know the hope to which he has called you.” Various authors in this issue wrestle with similar images. For example, our Prelude, which draws on the writings of French Jesuit Pierre Teilhard de Chardin, refers to the “worst failing of our minds” as the inability “to see the really big problems” that “are right under our eyes.”

Much of our culture, Zachary Lee explains in his cover feature on Hollywood “spectacle,” serves to distract us from those “really big problems” and makes it difficult for us to see in different, more hopeful ways. Bible savant Walter Brueggemann, who knows a thing or two about alternative ways of perceiving, said that prophets “are able to imagine the world other than the way that is in front of them.” But that task, that “prophetic imagination” of seeing with enlightened eyes, isn’t reserved just for prophets: It’s really an invitation to all of us who seek a better world.

POPULAR CULTURE PLAYS an important role in shaping our view of the possible. Ta-Nehisi Coates, author of Between the World and Me, for years wrote Marvel’s Black Panther and Captain America comics. “I think we don’t always realize the extent to which the culture actually interacts with politics,” Coates said on Ezra Klein’s podcast. “I could advocate for all of the policies in the world ... but it really, really occurred to me that there’s a generation that is being formed right now that’s deciding what they will allow to be possible, what they will be capable of imagining. And the root of that isn’t necessarily the kind of journalism that I love that I was doing, the root of that is the stories we tell.”

In this issue, sojo.net associate news editor Mitchell Atencio looks at some of those stories — in particular, superhero comics — and explores what is not being told, and how pop culture often avoids grappling with the way our country approaches issues such as policing and incarceration. That failure has consequences far beyond the DC and Marvel universes.

WHEN VILLANOVA PROFESSOR Vincent W. Lloyd reflects on the theology of the phrase “Black Lives Matter,” he begins with the “death-dealing forces of white supremacy” and the tragic “ vulnerability to premature death” experienced by Black people. But Lloyd doesn’t stop there. To affirm the value of Black lives, Lloyd writes, requires life that is rich, creative, and flourishing.

Lloyd doesn’t think such flourishing is possible without faith. Specifically, he argues that to hold on to “a hope against hope” in the face of these noxious, murderous systems and practices requires belief in the possibility of life after death: “For Black life to matter,” Lloyd writes, “we must believe in resurrection.” As Carmen Acevedo Butcher puts it in her interview with Betsy Shirley, “It may not look like it,” but “Love’s in charge.” That’s an important reminder for all of us, in this Easter season and always.

On a lighter note: We’re pleased to have a guest appearance by our former art director (and humor columnist) Ed Spivey Jr., who came out of retirement to offer his pearls of wisdom on artificial and other kinds of intelligence.

IN THIS ISSUE, ethicist Larry Rasmussen explains that human economic activity has transformed not only our relationship to the world, but the world itself — we are now in an era where “everything turns upon humanity,” as Dietrich Bonhoeffer put it in a different context. While this new “totalizing” reality of what people are doing to the planet has become virtually undeniable, the human tendency toward unceasing growth, as Jim Rice points out in his column, is still defended by economists, headline writers, and the rest of the “more is more” crowd.

ALL THREE FEATURE articles in this issue revolve around issues of power. Jenna Barnett looks at the power wielded by charismatic leaders such as Jean Vanier, one of the founders of the L’Arche communities, and how his power — and a lack of accountability — became a fountainhead of abuse. Mae Elise Cannon, executive director of Churches for Middle East Peace, explores the May 2022 killing of Palestinian Christian Shireen Abu Akleh by the Israeli military, a consequence of the massive power imbalance between the State of Israel and the Occupied Territories of Palestine. And Sojourners’ Moya Harris, an itinerant elder in the African Methodist Episcopal Church, looks at the spiritual power of Lauryn Hill and other female rappers who address questions of “sexual power, sexism, embodiment, racism, and economic issues” in their lives and music.

As Christians enter the season of Lent, we reflect on human brokenness and who we are before the cross. Abusive power is not new. But it also does not have the final word, as the people in these stories show.