Brian D. McLaren Quotes
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Schoolchildren don’t normally learn this poem about Columbus’s second voyage to Hispaniola Haiti and the Dominican Republic today: “In fourteen hundred and ninety-five, sixteen hundred people he kidnapped alive.
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The scarily brilliant Romantic poet and visionary William Blake dared to say what many of us have perhaps thought but kept to ourselves: “A good local pub has much in common with a church, except that a pub is warmer, and there’s more conversation.
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In the story of the Good Samaritan, everybody knows the robber is bad--but doesn't Jesus also imply an indictment on the priest and Levite? . . . The priest and Levite are over here. They are 'righteous' in a superficial way. They don't rob anybody. They're not like that lousy criminal who is over here, on the bad end of the line. Do you see it? That's the line we modern Christians try to live on the right end of it . . . The Samaritan traveler lives on a higher level, altogether. The issue isn't who is wrong or righteous; that's obvious. The issue is who is truly good.
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Spiritual practices are ways of becoming awake and staying awake to God.
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When theologians read the Bible through the lens of the Exodus narrative, they are called “liberation theologians,” but their counterparts who read it through the Greco-Roman narrative are never labeled “domination theologians” or “colonization theologians.” Similarly, we have “black theology” and “feminist theology,” but Greco-Roman orthodoxy is never called “white theology” or “male theology.
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Enter faith, and a whole new factor enters the equation. Words like “impossible” seem out of place. Despair and cynicism feel like insults to God. Hope grows, and love, and therefore motivation to care, to give, to act, to try, to dream, to risk.
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Oddly, I’ve never heard of a church or denomination that asked people to affirm a doctrinal statement like this: The purpose of Scripture is to equip God’s people for good works. Shouldn’t a simple statement like this be far more important than statements with words foreign to the Bible’s vocabulary about itself (inerrant, authoritative, literal, revelatory, objective, absolute, propositional, etc.)?
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I do know this about pride: pride is tiring, a cruel task-master, a complicator, a destroyer. Humility, in contrast, relaxes, refreshes, relieves, simplifies, renews. To the degree that becoming childlike includes becoming humble, humility releases childlike play, laughter, sleep, smiles, fun. Our pride forces us to take ourselves so seriously, which leads us to take others less seriously and God less seriously still.
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Instead, it was a Christianity engaged with modernity and postmodernity — grappling with its issues, sensitive to its questions and concerns, aware of its spiritual vacuum, in vital dialogue with its artistic and intellectual leaders. It was a “third-way” faith seeking to steer a course that would avoid defensive retreat and isolation on the one hand and capitulation and sellout on the other.
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Frankly, our music has too often been shallow, discordant, or played with a wooden concern for technical correctness but without feeling and passion.
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Don’t we need some “secular” social space where diverse people of faith can encounter one another with some level of privacy and anonymity? Isn’t the real scandal not that our religious leaders might be imagined walking across a road or talking as friends together in a bar, but rather that their followers are found speaking against one another as enemies, day after day in situation after situation? Questions like these have always mattered. But in the years since 9/11/01, more and more of us are realizing just how much they matter. So to imagine Jesus, Moses, the Buddha, and Mohammed taking a walk across a road or even getting together as friends for a meal and conversation doesn’t have to introduce a joke: it could introduce one of the most important conversations possible in today’s world.
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The cross calls humanity to stop trying to make God's kingdom happen through coercion and force, which are always self-defeating in the end, and instead, to welcome it through self-sacrifice and vulnerability.
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It turns out that the famous dictum, associated with Dostoevsky's Ivan Karamazov, can run both ways: yes, without God everything is theoretically permissible... but believers can find ways to use God to justify just about anything as well.
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If more Christians today summon the courage to take seriously the dark sides of our history, we will wake up to the degree to which our religion still interprets the Bible exactly as our misguided ancestors did. No, we don’t draw exactly the same conclusions, but we have neither acknowledged nor rejected the method of reading the Bible that made those unacceptable interpretations acceptable. If we face our past, we will see how many power centers within the Christian community still carry white Christian supremacy and white Christian privilege cards in their back pockets, often without even knowing they do so, and as a result can be found consistently allying themselves with oppressors rather than the oppressed. We will see behind the curtain, so to speak, exposing how many Christians still drink the old cocktails: of God and gold (including the “black gold” of fossil fuels), of Christianity and white supremacy, of Christianity and privilege, of Christianity and colonialism, of Christianity and exceptionalism, of Christianity and violence.
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If enough individuals are full of despair and anger in their hearts, there will be violence in the streets. If enough individuals are full of greed and fear in their hearts, there will be racism and oppression in society. You can't remove the external social symptoms without treating the corresponding internal personal diseases...Pope Francis draws our attention to the 'invisible thread' of the market, which he describes as 'the mentality of profit at any price, with no concern for social exclusion or the destruction of nature.' This mentality generates inequality, which in turn generates 'a violence which no police, military, or intelligence resources can control'...changed individuals cross racial, religious, ethnic, class or political boundaries to build friendships. These friendship work like sutures, healing wounds in the social fabric. They 'humanize the other,' making it harder for groups to stereotype or scapegoat. They create little zones where the beloved community is manifest...They help people envision the common good--a situation where all are safe, free, and able to thrive. As my friend Shane Claiborne says, our problem isn't that rich people don't care about poor people; it's that all too often, rich people don't know any poor people. Knowing one another makes interpersonal change and reconciliation possible.
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When our institutions lack movement to propel them forward, the Spirit, I believe, simply moves around them, like a current flowing around a rock in a stream...without that soul work that teaches us to open our deepest selves to God and ground our souls in love, no movement will succeed and no institution will stand...it is the linking of action and contemplation, great work and deep spirituality, that keeps goodness, rightness, beauty, and aliveness flowing...as Pope Francis has said, this moment calls for social poets: sincere and creative people who will rise on the wings of faith to catch the wind of the Spirit, the wind of justice, joy, and peace.
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With my own eyes I saw Spaniards cut off the nose, hands, and ears of Indians, male and female, without provocation, merely because it pleased them to do it….Likewise, I saw how they summoned the caciques and the chief rulers to come, assuring them safety, and when they peacefully came, they were taken captive and burned….They laid bets as to who, with one stroke of the sword, could split a man in two or could cut off his head or spill out his entrails with a single stroke of the pike….They attacked the towns and spared neither the children nor the aged nor pregnant women nor women in childbed, not only stabbing them and dismembering them but cutting them to pieces as if dealing with sheep in the slaughter house.
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In the aftermath of Jesus and his cross, we should never again define God’s sovereignty or supremacy by analogy to the kings of this world who dominate, oppress, subordinate, exploit, scapegoat and marginalize. Instead, we have migrated to an entirely new universe, or, as Paul says, “a new creation” Corinthians 5:17 in which old ideas of supremacy are subverted. If this is true, to follow Jesus is to change one’s understanding of God. To accept Jesus and to accept the God Jesus loved is to become an atheist in relation to the Supreme Being of violent and dominating power. We are not demoting God to a lower, weaker level; we are rising to a higher and deeper understanding of God as pure light, with no shadow of violence, conquest, exclusion, hostility, or hate at all.
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From this vantage point, Christianity has nothing—absolutely nothing—to teach Indigenous people about how to live in a good way on this land. In fact, Christians have only demonstrated that there is something profoundly wrong with the cosmology and worldview behind more than five centuries of carnage—carnage that has yet to even slow down. Christians have so much negative history and dogma to overcome within their own tradition, I do not believe the religion is even salvageable. The world is deep in the throes of an ecological crisis based in Western economies of hyper-exploitation. The planet will not survive another 500 years of Christian domination.
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Americans until 1924. States like Arizona and New Mexico found ways to continue restricting voting rights until 1948, just as several southern states continue to do in this century to African Americans.
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So if God is forgotten, we want to join God in being forgotten. So if God is rejected and opposed and misunderstood and misrepresented, we want to suffer each indignity and sorrow with God.
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As the Navajo and Christian activist Mark Charles explains, when citizens of the thirteen British colonies composed the Declaration of Independence, among their complaints against King George was that he didn’t allow them to apply the Doctrine of Discovery to the people of the lands to their west.22 The Declaration described the indigenous peoples as “merciless Indian savages,” clearly not counted among the “all men” whom God supposedly “created equal.
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The statement serves as the basis for what is commonly called the Doctrine of Discovery, the teaching that whatever Christians “discover,” they can take and use as they wish. It is breathtaking in its theological horror. Muslims then called Saracens and all other non-Christians are reduced to “enemies of Christ.” Christians, even as they plunder, enslave, and kill, count themselves friends of Christ by contrast. Christian global mission is defined as to “invade, search out, capture, vanquish, and subdue” non-Christians around the world, and to steal “all movable and immovable goods” and to “reduce their persons to perpetual slavery”—and not only them, but their descendants. And notice the stunning use of the word convert: “to convert them to his and their use and profit.
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There’s a lot of dirty theology out there, the religious counterpart to dirty politics and dirty business, I suppose. You might call it spiritual pornography—a kind of for-profit exploitative nakedness. It’s found in many of the same places as physical pornography (the Internet and cable TV for starters), and it promises similar things: instant intimacy, fantasy and make-believe, private voyeurism and vicarious experience, communion without commitment. That’s certainly not what we’re after in these pages. No, we’re after a lost treasure as old as the story of the Garden of Eden: the...