A Good Following Luke 5:27-33; Philippians 3:17-4:1

Total Page:16

File Type:pdf, Size:1020Kb

A Good Following Luke 5:27-33; Philippians 3:17-4:1 19CC11 Lent 2 March 17, 2019 A Good Following Luke 5:27-33; Philippians 3:17-4:1 Philippians 3:17 Brothers and sisters, join in imitating me … ____________________ Somewhat unusually, I had my sermon ready on Thursday. Friday came with the news of the hate-filled, sickening atrocity in Christchurch, New Zealand. And with it, further proof, as if we needed it, of the universal reality of original sin. Original sin revealed…. in the hatred that can kill innocent lives; in the lies that can live off paranoid fantasies and demonize people at their worship. and in the way it can infect even human achievements and use them for evil. This murderer used the internet to feed his fantasies and to draw other followers into his darkness. It’s undoubtedly the worst, but by no means the only, recent example of the internet used maliciously. Original sin corrupts everything. I begin in this way because I’d wanted to speak about the beneficial advantages of our digital world and use them to explore our faith. Here’s what I had prepared. ______________________ Did you see that lovely news item out of Missouri City Tx., last week? A donut store opened for business. A new venture; excited planning; high hopes; on Saturday the Grand Opening! And no one turned up—well, almost no one. Saturday afternoon, the owner’s son tweeted photos of his dad's empty donut shop, Billy's Donuts, writing, "My dad is sad ‘cause no one is coming to his new donut shop [crying face]." Page 1 By a process I can’t begin to explain, the tweet quickly went viral, and has since been retweeted more than a quarter of a million times and liked more than half a million times. More than 72,000 people also started following the doughnut shop's Instagram page. The next day, the son posted a follow-up: 19CC11 Lent 2 March 17, 2019 "Just wanted to update y'all! We completely sold out of donuts and kolaches! You are all amazing. I can't thank everyone enough for coming out and supporting local businesses. This means too much to my family,"1 72,000 followers on Twitter! Well, Twitter’s big! Founded in 2006, by last year it was the twelfth most visited website in the world. Its global user base in 2017 was 328 million from around 45 different countries. Twitter users include our President and his predecessor, and lots of politicians, Queen Elizabeth in Britain, the Pope and his predecessor and 20 RC cardinals, and almost everyone else in the world except me—despite the fact that Rick Warren once said that Twitter was his most valuable ministry tool. The Twitter website proclaims “It’s what’s happening,” and even though it’s been involved in recent internet controversies, it’s incredibly popular. Twitter users establish an account and then collect followers. In January of this year, the top ten users included 7 entertainers, 1 politician, 1 soccer player (real football!) and YouTube. Katy Perry tops the list with 107 million followers. 107 million people want to know “what’s happening” in Katy Perry’s life?! 72,000 followers for Billy’s Donuts in Missouri City. Imagine the chaos if they all showed up at once! Well, they can’t because the town’s population is only 67,000, so the question arises, What kind of following is that? ‘Follow’ of course, is an important word in Christian discourse. But it’s a different following— more consequential. “Follow me,” Jesus said and Andrew and Peter, James and John and later, as we read today Levi, took up the opportunity and their lives changed. Luke tells us that Levi “left everything and followed him.” Then, since he didn’t have a Twitter account back then, he did the only thing he could to announce his change, he called friends and associates and threw a farewell party. Everyone knew he had changed, as his subsequent life would demonstrate. Page 2 Following Jesus is one thing, but how did you react to Paul’s words, “Brothers and sisters, join in imitating me and observe those who live according to the example you have in us.”2 Imitate me, Paul tells them! Wow! Who does he think he is? What’s more, he goes on in chapter 4 to urge: “Whatever you have learned and received and heard and seen in me, do.”3 1 https://www.thisisinsider.com/billys-donuts-viral-tweets-help-missouri-city-texas-business-2019- 3?utm_medium=40digest.intl.251.4.rank&utm_source=email&utm_content=&utm_campaign=campaign 2 Philippians 3:17. 19CC11 Lent 2 March 17, 2019 But wait, there’s more! There are other places where Paul says the same thing: “ … be imitators of me.” 1 Cor.4:16 “I wish that all were as I myself am.” 1 Cor.7:9 (although it’s his marital status in view there.) “Be imitators of, me just as I am of Christ.” 1 Cor.11:1 “I plead with you, brothers and sisters, become like me …” Gal.4:12 Wow! Who does he think he is? To answer that question, it’s important to remember the context in which something is said; that can make a difference to the meaning of the words: “Oh, shut up!” can be words of angry silencing or jocular agreement. With Paul, the context matters. In all these cases Paul is writing to churches he’d founded. Some of them had been in existence for only a few weeks before opposition forced Paul out of town, leaving an infant congregation with little leadership, and minimal resources with which to sustain themselves, and on which to base their Christian life and witness. They had no New Testament, yet! That was years away. So when Paul wants Christians not to be conformed to the patterns of the world but transformed by the renewing of their minds4, he offers them the closest resource on hand: “Here, let me show you,” he said. “Follow me.” Which raises an important point: the Christian life is not only different from the world, it should be seen to be different. People should be able to look at us and think, “They’re not like us; what makes them tick?” That’s a great evangelistic opportunity waiting to be used. Remember 1 Peter: “Always be ready to give an answer to everyone who asks you to give the reason for the hope that you have.”5 Notice, he writes “… an answer to everyone who asks …” not “…an answer if anyone asks …” Peter expected the faith distinctive to stand out, to be intriguing, inviting questions and conversations that might just, by grace, lead to conversions! Jim Wallis now leads the Sojourners community in Washington, an evangelical Christian community devoted to social justice issues. He makes a compelling point: Page 3 When I was a university student, I was unsuccessfully evangelized by almost every Christian group on campus. My response to their preaching was, ‘How can I believe when I look at the way the church lives?’ They answered, ‘Don’t look at the church—look at Jesus.’ 3 Phil4:9. 4 Romans 12:1,2. 5 1 Peter 3:16, NIV offers a more down to earth translation than NRSV here! 19CC11 Lent 2 March 17, 2019 I now believe that statement to be one of the saddest in the history of the church….Such thinking is a denial of what is most basic to the gospel: incarnation. People should be able to look at the way we live and begin to understand what the gospel is all about. Our lives must tell them who Jesus is and what he cares about.6 No exceptions! No excuses! And we have no excuse—look at the resources we enjoy. We have the scriptures—in a wide range of modern translations that aid understanding, and then all the electronic resources that are at our fingertips! Can you imagine what Paul would have done if he’d had Twitter and Google? Think of Paul’s Bible work. Scholars disagree on the precise figure, but Paul quotes the Old Testament somewhere between 130 and 180 times in his letters7, an astonishing statistic, given the scarcity of books in the ancient world and the hectic pace by which he lived! The digital resources we enjoy mean we’re privileged by comparison and we benefit in many ways from using them. Our daughter is preaching today in a little church that’s presently without a pastor. Their organist of almost 60 years died last week; his funeral was yesterday. Gill needs to allude to his passing in her sermon. So she asked us for help with some stories to illustrate the line she’s going to take. I fired off a couple by email (another advantage we have over Paul) and then Joan reminded me of a couple of other stories she’d heard me use, that were actually better than the ones I’d sent— far better. My computer helped me search my files and then the internet helped me get all the details accurately. Again, what would Paul have done with resources like that? Now, of course, he has some resources: he did not work alone. He had colleagues and fellow workers: he was always leader of a team of Christians. James Dunn reckons Paul had 8 or 9 close or very close associates, 14 others he calls ‘co-workers’ and around 30 others who contributed to his ministry in some way: “it was always a team mission.” 8 In fact, our text makes that very point.
Recommended publications
  • The Partisan Trajectory of the American Pro-Life Movement: How a Liberal Catholic Campaign Became a Conservative Evangelical Cause
    Religions 2015, 6, 451–475; doi:10.3390/rel6020451 OPEN ACCESS religions ISSN 2077-1444 www.mdpi.com/journal/religions Article The Partisan Trajectory of the American Pro-Life Movement: How a Liberal Catholic Campaign Became a Conservative Evangelical Cause Daniel K. Williams Department of History, University of West Georgia, 1601 Maple St., Carrollton, GA 30118, USA; E-Mail: [email protected]; Tel.: +1-678-839-6034 Academic Editor: Darren Dochuk Received: 25 February 2015 / Accepted: 3 April 2015 / Published: 16 April 2015 Abstract: This article employs a historical analysis of the religious composition of the pro-life movement to explain why the partisan identity of the movement shifted from the left to the right between the late 1960s and the 1980s. Many of the Catholics who formed the first anti-abortion organizations in the late 1960s were liberal Democrats who viewed their campaign to save the unborn as a rights-based movement that was fully in keeping with the principles of New Deal and Great Society liberalism, but when evangelical Protestants joined the movement in the late 1970s, they reframed the pro-life cause as a politically conservative campaign linked not to the ideology of human rights but to the politics of moral order and “family values.” This article explains why the Catholic effort to build a pro-life coalition of liberal Democrats failed after Roe v. Wade, why evangelicals became interested in the antiabortion movement, and why the evangelicals succeeded in their effort to rebrand the pro-life campaign as a conservative cause. Keywords: Pro-life; abortion; Catholic; evangelical; conservatism 1.
    [Show full text]
  • Pacem in Terris Peace and Freedom Award
    PACEM IN TERRIS PEACE AND FREEDOM AWARD SEPTEMBER 30, I999 ST. AMBROSE UNIVERSITY DAVENPORT, IOWA PACEM IN TERRIS 1999 PEACE AND FREEDOM PACEM IN TERRIS AWARD PEACE AND FREEDOM AWARD The Pacem in Terris Peace and Freedom Award was created in 1964 by the Davenport Catholic Interracial Council. Since 1976, the award has been presented by the PROGRAM Quad Cities Pacem in Terris Coalition. The award honors Pope John XXIII and commemorates his 1963 encyclical letter, Pacem in Terris (Peace on Earth), which Music Randy Pobanz called on all people to secure peace among all nations. Introduction Kai Swanson MEMBERS OF THE 1999 PACEM IN TERRIS COALITION Welcome Dr. Edward Rogalski Dan Ebener DIOCESE OF DAVENPORT Opening Prayer Sheila Funderburk Joe Dillion Rev. Bill Dawson History of Award Sr. Ritamary Bradley Rev. Ed Dunn Sheila Funderburk ST. AMBROSEUNIVERSITY Honoring Past Recipients Rev. Charles Landon Rev. Charles Landon Rev. Charlotte Justice Saleska CHURCHESUNITED OF THE QUAD CITY AREA Biography of Adolfo Perez Esquivel Cristina Greene Kai Swanson Rev. Jim Winship AUGUSTANACOLLEGE Presentation of the Jill Goldesberry Pacem in Terris Award Most Rev. William Franklin THE STANLEYFOUNDATION Cristina Greene Acceptance Address Adolfo Perez Esquivel BLACKHAWK COLLEGE Robert Mata Closing Prayer Pastor Kristi Bummer LULACCOUNCIL #10 SPECIAL THANKS The Pacem in Terris Coalition extends a thank you to all who Please join us for a public reception contributed to this year's award presentation, especially to: in the basement of Christ the King Chapel The volunteers who helped put together the event tonight. immediately following the ceremony Ambrosians for Peace and Justice for lending helping hands.
    [Show full text]
  • “This World Is Not My Home”: Richard Mouw and Christian Nationalism
    religions Article “This World Is Not My Home”: Richard Mouw and Christian Nationalism Aaron Pattillo-Lunt Spring Arbor University, Spring Arbor, MI 49283, USA; [email protected] Academic Editors: Mark T. Edwards and Christine A. James Received: 6 November 2016; Accepted: 23 December 2016; Published: 27 December 2016 Abstract: American evangelicalism has often been punctuated by dual commitments to the United States and to God. Those commitments were strongest within politically conservative evangelicalism. Though representing a solid majority among professing evangelicals, conservatives could not speak for the movement as a whole. Politically progressive evangelicals, beginning in the 1960s, formed a dissenting opinion of the post-World War II revival of Christian nationalism. They dared to challenge American action abroad, noticeably during the Vietnam War. Their critique of Christian nationalism and conservative evangelicals’ close ties to the Republican Party led them to seek refuge in either progressive policies or the Democratic Party. A third, underexplored subgroup of evangelicalism rooted in reformed theology becomes important to consider in this regard. These reformed evangelicals sought to contextualize nationalism in biblical rather than partisan or political terms. This goal is championed well by Richard Mouw, resulting in a nuanced look at evangelical Christians’ difficult dual role as both citizens of the Kingdom of God and the United States. Keywords: evangelicalism; nationalism; Mouw; reformed; Calvinism; Kuyper; Biblicism 1. Introduction Evangelicalism is one of the most pervasive and dominant movements in United States’ history. Yet it has no cut and paste definition. It is diverse and adaptive. Despite this changeability, evangelicals can be loosely defined by their theological views.
    [Show full text]
  • The United States and Its Climate Change Policy: Advocating an Alignment of National Interest and Ethical Obligations, 23 Notre Dame J.L
    Notre Dame Journal of Law, Ethics & Public Policy Volume 23 Article 11 Issue 2 Symposium on the Environment February 2014 The nitU ed States and Its Climate Change Policy: Advocating an Alignment of National Interest and Ethical Obligations John Holland Follow this and additional works at: http://scholarship.law.nd.edu/ndjlepp Recommended Citation John Holland, The United States and Its Climate Change Policy: Advocating an Alignment of National Interest and Ethical Obligations, 23 Notre Dame J.L. Ethics & Pub. Pol'y 623 (2009). Available at: http://scholarship.law.nd.edu/ndjlepp/vol23/iss2/11 This Note is brought to you for free and open access by the Notre Dame Journal of Law, Ethics & Public Policy at NDLScholarship. It has been accepted for inclusion in Notre Dame Journal of Law, Ethics & Public Policy by an authorized administrator of NDLScholarship. For more information, please contact [email protected]. NOTES THE UNITED STATES AND ITS CLIMATE CHANGE POLICY: ADVOCATING AN ALIGNMENT OF NATIONAL INTEREST AND ETHICAL OBLIGATIONS JOHN HOLLAND* I. INTRODUCTION The global climate change debate is shrouded in uncertainty. Much of the science remains uncertain and will not be known for years;1 the ethics of global warming is still "very much in its infancy;"2 and it is unsettled whether immediately addressing global warming is in the national interest of the United States. Many questions thus remain unanswered. As the world's biggest per capita polluter and most power- ful country, does the United States have a unique ethical obligation? Considering
    [Show full text]
  • Political Engagement.Pdf
    Political Engagement A New Article of Lived Faith Dawn Morais Where then is hope? not a nail hammered true, no joist firm without. Nor could roof sustain airborne, ceiling bone dry in driving rain, like spread wing over fledgling; grace beyond dumb duty. Fires fare in face of cold; someone invoked someone breathes on behalf. Daniel Berrigan, “Block Island” COVID-19 forced all of us to hunker down in our homes. But for almost half of all the men, women, and children in Hawaiʻi living in or on the edge of poverty, and especially for the thousands living on the sidewalks and beaches, home is without firm joists, often without a roof, and too often without hope. Will the disease that literally takes our breath away teach us to breathe new life into our faith? Will we get beyond the beautiful hymns sung on Zoom, beyond the fervent prayers? Will faith be expressed with the same clarity and earnestness in the civic square? It will—IF people in the pews—and those who have left—challenge faith leaders who have helped advance political agendas that hurt people. As the prophet Isaiah instructed, we must declare what we see with our votes, testimony, and vigi­ lance as watchmen to ensure that public policy serves the public (Isa. 21). Some have spoken out about the need to feed the hungry, shelter the houseless, care for prisoners, tend to the sick, and more. Such advocacy can define how faith is lived here, if people of faith assert themselves as “church,” and embrace engagement in political life.
    [Show full text]
  • Bonhoeffer and Arendt at One Hundred” James Bernauer, S.J
    Studies in Christian-Jewish Relations 2/1 (2007): 77-85 Studies in Christian-Jewish Relations A peer-reviewed e-journal of the Council of Centers on Jewish-Christian Relations Published by the Center for Christian-Jewish Learning at Boston College “Bonhoeffer and Arendt at One Hundred” James Bernauer, S.J. Boston College 2/1 (2007): 77-85 http://escholarship.bc.edu/scjr/vol2/iss1/art6 Bernauer, “Bonhoeffer and Arendt at One Hundred” 77 http://escholarship.bc.edu/scjr/vol2/iss1/art6 Studies in Christian-Jewish Relations 2/1 (2007): 77-85 1. Introduction system, it is interesting to note that even George Kateb, who takes Arendt as “adamantly untheological” goes on to note While they were both born in 1906 and in Germany at that the “wonder and gratitude for being” which pervades her that, I understand those who would doubt that bringing work and which is in opposition to totalitarianism’s “contempt Hannah Arendt’s political thought into conversation with for the given” is “religious in quality.”3 My essay shall draw Dietrich Bonhoeffer’s theological text is a promising direction out some implications of her religious interest and aim to for research. Certainly he did not know of her and, to my emphasize certain insights in Bonhoeffer’s thought that knowledge, his name makes only one appearance in her Arendt’s thirty years longer life span was able to confirm and published works, and that in a letter in which Karl Jaspers develop. Both of them had to confront the toxicity of western recommends him to her study of resistance in Nazi culture’s spiritual dynamics, Bonhoeffer primarily in terms of Germany.1 She did not take his advice and perhaps his the exploitation of Christian categories by such groups as absence is not surprising because many would regard her the Deutsche Christen, Arendt principally in the abuse of philosophy as entailing a dismissive lament over the ultimate religious perspectives during the struggles of the Cold War.
    [Show full text]
  • Transcript Produced from Tape Recordings.] 2
    1 THE BROOKINGS INSTITUTION MORAL VALUES, POLITICS, AND THE FAITH FACTOR Tuesday, January 18, 2005 Washington, D.C. [TRANSCRIPT PRODUCED FROM TAPE RECORDINGS.] 2 Introduction: John Podesta President and CEO, Center for American Progress Moderator: E.J. Dionne, Jr. Senior Fellow, The Brookings Institution; Co-editor, One Electorate Under God; Columnist, Washington Post Writers Group Panelists: Jim Wallis Founder, Sojourners; Convenor, Call to Renewal; Author, God's Politics: Why the Right Gets It Wrong and the Left Doesn't Get it (HarperSanFrancisco 2005) Dr. Richard Land President, Southern Baptist Convention's Ethics & Religious Liberty Commission Rev. J. Bryan Hehir Parker Gilbert Montgomery Professor of the Practice of Religion and Public Life, Kennedy School of Government, Harvard University Marian Wright Edelman President, Children's Defense Fund 3 THIS IS AN UNCORRECTED TRANSCRIPT. P R O C E E D I N G S MR. PODESTA: Welcome, everyone. I think that the standing-room- only crowd just indicates both the timeliness and the importance of Jim's new book and the topic that we're here to discuss today. I am John Podesta. I'm the president of the Center for American Progress. We're happy to co-sponsor this along with the Brookings Institution. The title of today's program is Moral Values, Politics, and the Faith Factor. The panel that's been assembled clearly represents, I think, some of the most important voices in that discussion today. We're honored and privileged to have moderating this discussion my friend E.J. Dionne, who, of course, is a senior fellow here at Brookings.
    [Show full text]
  • Books on Race
    TABLE OF CONTENTS Getting Diving Inspiring Started Deeper to Action NAME AND AUTHOR Click on the title to read its synopsis. Lists by category at the end The New Jim Crow- Michelle Alexander White Rage- Carol Anderson Black Theology and Black Power- James H. Cone The Cross and the Lynching Tree- James H. Cone Dixie’s Daughters- Karen L. Cox The Half Has Never Been Told- Edward Baptist Black Power- Kwame Ture (Stokley Carmichael) The Souls of Black Folk- W.E.B. Dubois Tears We Cannot Stop- Michael Eric Dyson I May Not Get There With You- Michael Eric Dyson Where Do We Go from Here- Martin Luther King Jr. When Affirmative Action Was White- Ira Katznelson The Color of Law- Richard Rothstein Men of Mark- William J. Simmons 1 Race Matters- Cornel West Black Labor, White Wealth- Claud Anderson Practical Theology for Black Churches- Dale P. Andrews To Serve This Present Age- Ayres, Danielle L. and Williams Jr, Reginald W Agendas and Instability in American Politics- Baumgartner, Frank R. and Jones, Bryan D. True to Our Native Land- Brian K. Blount and Cai n Hope Felder Radical Reconciliation- Alan Boesak and Curtiss Paul DeYoung Stand Your Ground- Kelly Brown Douglas Blow the Trumpet in Zion!- Iva E. Carruthers and Frederick D. Haynes III Beyond Respectability- Brittney C. Cooper God of the Oppressed- James H. Cone Freedom Is a Constant Struggle- Angela Y. Davis and Frank Barat What Truth Sounds Like- Michael Eric Dyson The Ground Has Shifted- Walter Earl Fluker Ferguson and Faith- Leah Gunning Francis Ida: A Sword Among Lions- Paula J.
    [Show full text]
  • Spire Fall04.Cover
    VOLUME 26, NUMBER 1 FALL 2005 TheSPire Vanderbilt University Divinity School, Graduate Department of Religion, and Oberlin Graduate School of Theology the Gift of Confinement In Celebration of Reunion and Homecoming 2005 Vanderbilt University Divinity School announces the 106th Cole Lectures to be delivered by The The Reverend Jim Wallis SPire public theologian, political activist, and editor of Sojourners Volume 26 • Number 1 • Fall 2005 Features The Spire is published biannually by Vanderbilt University Divinity School in cooperation with the Office of Advancement Communications 10 Alumni/ae and the Office of Development and Relations. Letters from readers are welcomed Alumni/ae Scriptio Divina: Women Writing, and God by the editor. of the Divinity School, From the illuminations of Saint Hildegard of Bingen to the novels of Virginia the Graduate School’s Department of Religion, Woolf and from the poetics of Julia Kasdorf to the essays of Fanny Howe, and the Oberlin Graduate School of Theology Antoinette Brown lecturer Stephanie Paulsell examines the ways in which are encouraged to submit news of their per- medieval and contemporary women have articulated the spiritual dimension of Thursday, October 13, 2005 sonal and professional accomplishments. the practice of writing. Readers may correspond by U.S. mail to: 7:00 p.m. The Spire Benton Chapel Office 115, John Frederick Oberlin Divinity Quadrangle 18 411 21st Avenue, South The lecture will be followed by a reception Nashville, Tennessee 37240-1121 The Gift of Confinement For his act of civil disobedience in protesting the in the Divinity School Refectory. by telephone: 615/343-3964 practices of the Western Hemisphere Institute for [email protected] Security, Professor Donald F.
    [Show full text]
  • Full Reclaiming Jesus
    Reclaiming Jesus A Confession of Faith in a Time of Crisis e are living through perilous and polarizing times as a na- tion, with a dangerous crisis of moral and political lead- ership at the highest levels of our government and in our Wchurches. We believe the soul of the nation and the integ- rity of faith are now at stake. It is time to be followers of Jesus be- repentance is to turn around. It is time to fore anything else—nationality, political lament, confess, repent, and turn. In times party, race, ethnicity, gender, geography— of crisis, the church has historically learned our identity in Christ precedes every other to return to Jesus Christ. identity. We pray that our nation will see Jesus is Lord. That is our foundation- Jesus’ words in us. “By this everyone will al confession. It was central for the early know that you are my disciples, if you have church and needs to again become cen- love for one another” (John 13:35). tral to us. If Jesus is Lord, then Caesar was When politics undermines our the- not—nor any other political ruler since. If ology, we must examine that politics. Jesus is Lord, no other authority is abso- The church’s role is to change the world lute. Jesus Christ, and the kingdom of God through the life and love of Jesus Christ. he announced, is the Christian’s first loyal- The government’s role is to serve the com- ty, above all others. We pray, “Thy kingdom mon good by protecting justice and peace, come, thy will be done, on earth as it is in rewarding good behavior while restrain- heaven” (Matthew 6:10).
    [Show full text]
  • The New Left and Evangelical Radicalism Author(S): DAVID R
    The New Left and Evangelical Radicalism Author(s): DAVID R. SWARTZ Source: Journal for the Study of Radicalism, Vol. 3, No. 2 (FALL 2009), pp. 51-79 Published by: Michigan State University Press Stable URL: http://www.jstor.org/stable/41887630 . Accessed: 18/02/2015 07:16 Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp . JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. Michigan State University Press is collaborating with JSTOR to digitize, preserve and extend access to Journal for the Study of Radicalism. http://www.jstor.org This content downloaded from 66.31.143.47 on Wed, 18 Feb 2015 07:16:46 AM All use subject to JSTOR Terms and Conditions DAVIDR. SWARTZ UNIVERSITY OFNOTRE DAME, DEPARTMENT OFHISTORY The New Left and Radicalism Evangelical 1968 Bill Milliken,a religiousyouth workerin the gang-infested Lower East Side of New YorkCity, met a fieryproponent of Students In fora DemocraticSociety (SDS). Santos condemned Christianityfor failingto address social problems.A particularlypointed conversation, in whichSantos told Millikenthat his "sweet,smiling Jesus" was tryingto make "house niggersout of us,"prompted the young evangelical to pace a Manhattanbridge in the middle of the nightand ponder a technocratic, "death-producing"America: Thesilhouettes ofgray buildings lost their beauty.
    [Show full text]
  • Pacem in Terris Peace and Freedom Award
    Pacem in terris Peace and Freedom Award Tuesday, April 9, 2019 DAVENPORT, IOWA His Holiness the 14th Dalai Lama His Holiness the 14th Dalai Lama is the spiritual leader of Tibetan Buddhism. He was born in 1935 to a farming family in a small hamlet located in Taktser Amdo, Northeastern Tibet. At the age of two, he was recognized as the reincarnation of the previous 13 Dalai Lamas. At age fifteen, on November 17, 1950, he assumed full temporal political duties. In 1959, following the brutal suppression of the Tibetan national uprising in Lhasa by Chinese troops, His Holiness was forced to flee to Dharamsala, Northern India, where he currently lives as a refugee. He has lived in exile for 60 years in northern India, advocating nonviolently and steadfastly on behalf of the Tibetan people for preservation of their culture, language, religion and well-being. China views the Dalai Lama as a threat to its efforts to control Tibet and Buddhism. He was awarded the 1989 Nobel Peace Prize for his non- violent efforts for the liberation of Tibet and concern for global environmental problems. On Oct. 17, 2007, the Dalai Lama received the U.S. Congressional Gold Medal, our country’s highest civilian honor. His Holiness has traveled around the world and spoken about the welfare of Tibetans, the environment, economics, women’s rights and nonviolence. He has held discussions with leaders of different religions and has participated in events promoting inter-religious harmony and understanding. "The world doesn’t belong to leaders. The world belongs to all humanity." His Holiness the Dalai Lama 2 2019 Pacem in Terris Peace and Freedom Award program MUSICAL PRELUDE Christopher Clow WELCOME James Loftus, PhD Vice President, Enrollment Management St.
    [Show full text]