#StayWokeAdvent, Scripture


Comfort, O comfort my people, says your God.
Speak tenderly to Ferguson, to Brooklyn, to Staten Island,
and cry to them that they have not been forgotten,

A megaphone cries out:
“In the streets prepare the way of justice,
make straight in city parks a highway for our God.
Every empty lot shall be a home,
and every Trump Tower–rent controlled apartments;
unfair minimum wages shall be living wages,
and riot gear will collect dust.
Then the presence of God shall be unveiled,
and all people shall see it together,
for the mouth of God has spoken.”

A voice says, “Cry out!”
And I said, “What shall I cry out?
Or the giant gap in economic inequality?
The grass withers, the flower fades,

say to the police departments across America,
her comforting presence brings about change.
She will bring water for those too tired to shout anymore;
and she will carry all in her bosom,
and gently lead us to a new heaven and new earth,
one without murders by choking or trigger happy cops.

i cant' breathe

anti-war, Prayer, Prison Industrial Complex, Scripture

my prayer for ferguson, brooklyn, and the school of the americas watch

This weekend, a group of students from Union Theological Seminary and myself travelled to Columbus, GA. We gathered with over 1,000 others to protest for the closing of the School of the Americas (SOA). For nearly 70 years, the SOA has trained soldiers in South and Central America in starting coups, mass murdering los campesinos (poor folk and farmers), and killing political and religious leaders (Allende, Che, Oscar Romero). All of this filters through the ideology of anticommunist propaganda. Thousands of people, named and unnamed, have been killed in the name of freedom and democracy. They have been killed because the powerful want to stay powerful and poor lives do not matter.

As the US military teaches oppressive tactics to the South Hemisphere, we enact it on our own soil by killing black women and men. Law enforcement use their power to rule over communities and, more often than not, get away with it. They get away with tearing lives apart with a modern day lynching. For the killings of Michael Brown, Akai Kareem Gurley, and Shantel Davis, we must continue to cry out for justice. Because unless there is justice for Brown, Davis, and Gurley, there won’t be justice for us all.

justice for mike

My prayer is simply that we use our legs to protest to show our government and police officers that they are unjust in how they treat people of color in the US and around the world. Black lives matter! Brown lives matter!

My prayer is that we use our words to encourage one another. Movements die quickly when their members fight over petty differences.

My prayer is that we use our hands. With one hand, we care about the immediate needs of our neighborhoods and communities. You can’t end global poverty without first knowing and lending a hand at local shelters, soup kitchens, and Catholic Workers. With the other hand, to learn, lead discussions, and think globally about racism, sexism, ableism, etc.

Lastly, my prayer is that we use our hearts to connect with one another. In many movements, the key to being in the in-crowd is to know as much as you can about the area of interest. What if we not only focused on knowledge (How does memorizing statistics on NYC poverty help the person sleeping on the street?), but found empathetic ways to connect with one another.

Let us continue to fight against police brutality.

Fight against racism in the US.

Fight against groups that hinder our causes: the KKK, fascist and racist policies.

Fight for all people to have a decent chance at life.


Justice, Liberation Theology, Scripture

jesus the riddler and the parable of the talents: a sermon

Jesus loved to work with parables. And in Matthew’s Gospel, from the 13th chapter onward, you can find them everywhere. I like to think of parables like I think of riddles. They make your mind think one way, but really the answer is flying in the opposite direction. Growing up, my mom would prepare the children’s sermon every Sunday. She’d gather all the little ones to the front, just like we do here, and usually it was the same format. She would read a short story from a book. Then, we would pray and then sing a song. These stories were part of a tradition that her mother passed on to her. So there was always an intimate sacredness present. I can even still remember some of the illustrations in those books. These stories would always push a certain moral, like obey your parents or trust God in all things. And we can get caught up in doing the same things to Jesus’ parables, making them in moral message.

What’s even worse is that we tend to allegorize the characters.
We place God as the main character and humans perform the smaller roles. And somehow we figure out something to say about God through these parables.

Traditionally, today’s scripture passage has been read as such. Jesus is the master who gives the talents to those who follow him. He then goes away; up to heaven, and during that time Jesus’ followers are making use of their talents. When Jesus returns the followers have to present what they have done with their talents. Rewards are given to those who doubled their talents and for the one follower who buried the talent; he will be cast off into eternal damnation and his one talent will be given to the one with the most. The moral of the parable is: “the rich get richer and the poor get poorer.”

Does this sound like Jesus? The one who told the rich young man chapters earlier, “If you want to be complete, go, sell what you own, and give the money to the poor.”  (Matthew 19:21 CEB)

Does this sound like the Jesus who said, “When you give to the poor, don’t let your left hand know what your right hand is doing so that you may give to the poor in secret”? (Matthew 6:3-4 CEB)

Does this sound like the Jesus who made it clear that ” You cannot serve God and wealth”? (Matthew 6:24 CEB)

Jesus teaches against the notion that the rich should get richer while the poor get poorer. To follow Jesus means to give up your wealth and give everything to those in need. Then, why does this parable sound like it’s telling us to do the very opposite?

As some of us heard last week, this is Jesus’ Second Sermon on the Mount. Although, this time it’s less about how we should live and more about how we should get ready for God’s Realm to crash on Earth.

Jesus, in Matthew’s Gospel would often start his parables by saying
“The kingdom of heaven is like this…” Strangely, our parable doesn’t start off this way; instead it reads, “it is as if.” Maybe Jesus is not speaking of the kingdom of heaven, maybe it’s about another kingdom that one should use caution living in.

We hear of the Master giving his most trustworthy and inner circle of slaves his money. It should be noted here that it’s “to each according to his ability.” Already, we know that the last slave couldn’t be trusted with more than just one talent. Which is still a ton of money in the ancient world. If one denarius was the daily wage of a laborer, then one talent was worth 600 denarii. That’s almost two years of work.

The parable continues that immediately the master leaves the slaves with the money.

The first and second slaves go off and double their talents. But how? Did they double it through opening new businesses or were they flipping houses or investing it in the stock market? When I was researching this I found that much of it was through giving small loans to farmers. Now this doesn’t sound so bad, except that the contracts were written up so that the farmers had to use their land as collateral. The idea was that eventually the farmer’s crops would fail, the farmer could not pay the loan off anymore, and the loan granter would then own that land. With 2010’s mortgage crisis, still fresh in our memory, we know that these types of situations still happen. It’s quite possible then that the first and second slaves exploited their friends and others who lived nearby with these loans.

The third slave did something very curious though he buried the talent. He did not participate in exploiting those around him. The burial of the talent looks like a bad deal, but it was his resistance.

This practice of a master giving his money to his slaves was a peculiar Roman law called peculium. The idea was that although the master was giving money to the slaves, it was never the slave’s money, but always the master’s. Because remember: slaves owned nothing. And to make sure that this was upheld, there were stacks of Roman law books that insured that the slaves gave back their master’s money.

And in my mind this is related to the phenomena of Halloween.
Every year, parents purchase or make their kids Halloween costumes. The parents decorate the house and buy candy for other costumed kids. The night of Trick-or-Treating parents chaperon the kiddos going door-to-door gathering up candy. Jimmy Kimmel, late night talk show host, started a tradition where parents take a video of their children’s reaction when they tell the kids that they ate their Halloween candy. My favorite response this year was a little boy who opens all of the kitchen cabinets angrily and then looks to camera and says, “Get out!” There are other videos of little ones saying, “That’s okay mommy. You must have been hungry. There’s always next year.” Under the system of peculium, it is perfectly right for the parents to eat the kid’s candy, it’s not like the kids did anything to deserve the candy, it was all the parent’s doing, the costume, the evening of trick or treating. But as the children in these videos remind us it may not be perfectly right.

Continuing with the parable, when the Master finally returns, the slaves present their talents. In the case of the first two slaves who doubled their talents the Master exalted them saying, “Well done, good and trustworthy slave; you have been trustworthy in a few things, I will put you in charge of many things; enter into the joy of your master.” In the sight of the Master, they did well in getting him more money through a means that harmed others.

The third slave talked back to the Master saying, “Master, I knew that you were a harsh man, reaping where you did not sow, and gathering where you did not scatter seed; so I was afraid, and I went and hid your talent in the ground. Here you have what is yours.” He gave back to the master was he received. This friends, was a slap in the face. The Master responds with name calling with words like wicked, lazy, unworthy. And this should make our ears perk up. The slaves who doubled their talents were trustworthy, while the last slave’s worth was denied.

The Master eventually throws out the third slave into outer darkness where there is weeping and gnashing of teeth for resisting and talking back.

The Apostle Paul reminds us in Romans 12 to “weep with those who weep, to associate with the lowly. Do not repay anyone evil for evil.” In short, we are to live as Christ lived.

This is our calling. To weep with those who are in the outer darkness. To take their hands and stay with them. To associate ourselves not with the Masters of this world, but with the lowly, the outcast. The third slave was courageous, but at the same time was afraid. There are many more in this world that allow fear to hold them back from calling out their abusers. May we be a people who keep our eyes peeled and hearts open to love the outcast and dive deep into the outer darkness even if we are too afraid of what we might find.

Christainity, Liberation Theology, Queer Theology, Scripture, Spiritual

jesus was a cyborg


Cue cyborg-talk


cy·borg (ˈsīˌbôrg) noun




What does it mean to include cyborgs into our theological anthropology?



3. We need be cautious with our christology.

Where does this leave us?


For Further Reading:

The Cyborg Handbook edited by Donna Haraway



Lent, LGBTQI+, Philosophy, Queer Theology, Queering the Stations of the Cross(es), Scripture

Queering the Stations of the Cross(es): Jesus is stripped of his garments


Lent, LGBTQI+, Queer Theology, Queering the Stations of the Cross(es), Scripture

Queering the Stations of the Cross(es): Jesus meets the women of Jerusalem

Jesus tells the women not to weep for him, but for themselves and their children.Weeping is a way of resistance. Empires cannot handle chaos, emotion, or uncontrollability. The powers-that-be need the world to be dry-eyed, controllable, and at an Imperial peace. These women’s tears started the revolution. Their tears were sown into the hearts of the early followers and created a movement.

“Woman, Why Are You Weeping” by Jane Kenyon

They have taken away my Lord, a person
whose life I held inside me. I saw him
heal, and teach, and eat among sinners.
I saw him break the sabbath to make a higher
sabbath. I saw him lose his temper.


Queering the Stations of the Cross(es): A woman wipes the face of Jesus

Wiping Jesus’s face on his way to death is seen as an act of charity, hinting at justice, a justice-to-come. In the Catholic tradition, the woman’s named Veronica, which in Greek means “true image.” A true image of God touches a true image of God.

A Prayer:

Wounded God, Helpless Savior,
Our readied hands seek to help. Our palms are wide open.Help us to discern how to bring about the kin-dom of misfits and no-bodies. Guide us in empathy toward the battered, bruised, hurt, broken, and hated. Push us in the direction of justice beyond charity. Amen.