Month: February 2014

Not Without Hope

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Exodus 6:1-13
The Message (MSG)
6 God said to Moses, “Now you’ll see what I’ll do to Pharaoh: With a strong hand he’ll send them out free; with a strong hand he’ll drive them out of his land.”

2-6 God continued speaking to Moses, reassuring him, “I am God. I appeared to Abraham, Isaac, and Jacob as The Strong God, but by my name God (I-Am-Present) I was not known to them. I also established my covenant with them to give them the land of Canaan, the country in which they lived as sojourners. But now I’ve heard the groanings of the Israelites whom the Egyptians continue to enslave and I’ve remembered my covenant. Therefore tell the Israelites:

6-8 “I am God. I will bring you out from under the cruel hard labor of Egypt. I will rescue you from slavery. I will redeem you, intervening with great acts of judgment. I’ll take you as my own people and I’ll be God to you. You’ll know that I am God, your God who brings you out from under the cruel hard labor of Egypt. I’ll bring you into the land that I promised to give Abraham, Isaac, and Jacob and give it to you as your own country. I AM God.”

9 But when Moses delivered this message to the Israelites, they didn’t even hear him—they were that beaten down in spirit by the harsh slave conditions.

10-11 Then God said to Moses, “Go and speak to Pharaoh king of Egypt so that he will release the Israelites from his land.”

12 Moses answered God, “Look—the Israelites won’t even listen to me. How do you expect Pharaoh to? And besides, I stutter.”

13 But God again laid out the facts to Moses and Aaron regarding the Israelites and Pharaoh king of Egypt, and he again commanded them to lead the Israelites out of the land of Egypt.


Sixteen Tons”, written by Merle Travis and recorded by Tennessee Ernie Ford, became one of America’s most popular songs in the mid-1950s. People seemed to identify with this coal miner’s lament about feeling trapped and unable to change his situation no matter how hard he worked. Coal miners often lived in company-owned houses and were paid in “scrip”-coupons valid only at the company-owned store. Even if summoned to heaven, the miner said, he couldn’t go because he owed his soul to the company store.


That sense of hopeless resignation may help us understand the feelings of the Hebrew people during their four hundred years of bondage in Egypt. When Moses told them of God’s promise to release them from slavery, they didn’t listen to him “because of anguish of spirit”. They were so far down they couldn’t look up.

But God did something for them that they could not do for themselves. And the Lord’s miraculous deliverance of His people foreshadowed His powerful intervention on our behalf through His Son, Jesus Christ. It was when “we were powerless to help ourselves that Christ died for sinful men” (Romans 5:6 Phillips). When life is at its lowest ebb, we are not without hope because of the wonderful grace of God.

When trouble seeks to rob your very breath,
When tragedy hits hard and steals your days,
Recall that Christ endured the sting of death;
He gives us hope, and merits all our praise.

No one is hopeless whose hope is in God…

We Need To Reinvent The Wheel Of Racial Equality Still

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Race, as it relates to human beings, is not biological in nature. Yet, many Americans still hold the belief that Asians, Africans, Europeans, Indigenous North Americans and others are peoples of different races. I know this because I’ve polled tons of folks who still maintain that because we “look” differently physically that we’re somehow fundamentally different, and this is not the case.

The concept of race was invented to divide people, to justify the disenfranchisement of certain groups, to exploit those groups for economic and political gains and to normalize the idea of race so that the aforementioned activities could continue indefinitely.

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It’s clear to me that we’re living in that “indefinitey,” because we are a happily divided people, with a perpetual upper and underclass; both believing that our current state of affairs is normal.

The problem is that there are no racial differences, just socio-economic ones connected to political, educational, and health statuses. Historically, those in power, such as political leaders, media moguls, or privileged educators, have exploited the masses by ensuring that ideas of normality and abnormality were sustained.

Some philosophers and historians believe that these ideas are basic to America structure. If this is the case, then the idea of a post-racist America might be just that, an idea.

We, then, cannot (not may not) ever be free of our racist relationships. As much as I would like to be free of racism, I’m not suggesting that it’s actually possible. In fact, I, wholeheartedly doubt it.

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So, what I propose is that we stop lying about our racist history, both from the past and the one we’re living today. I would rather we admit that to be racist is to be American, as we founded and built our country holding truths that allowed us to take a people’s land and strip another people of their heritage. I would rather we admit that our scientists and politicians deliberately fabricated “facts” to justify the disenfranchisement of these Others for political and economical gain.

Let’s assume we’ll never be free of our racist ideas; why not try to simply challenge them by acting in ways that speaks the truth that “all men” (and women) “are created equal.” Truth-telling or realty-telling is done in language, different texts, therefore, to create a new reality–living text– is to tell another story via a new action, a new behavior that reflects a world community that respects all of its inhabitants, dare I say, equally.

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With this ideal in mind, the idea for “Do Something Different” (DSD) was born. Launched in 2006, we started this initiative at Nova Southeastern University. This initiative is designed as a grassroots movement where participants would challenge themselves to “fight the power” within themselves and respond to the views of others that support the idea that we are indeed one people.

From our history we have enough data to declare what does not work. Our definition of “fighting the power” is not marching with picket signs or sitting in places to make an establishment change its policies. Fighting the power in this case is confronting one’s own racist ideologies. The same ideologies that have slain leaders and killed soldiers.

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DSD was created to challenge thinking people who know that there is only one race — the human one. Today my challenge to us all is to acknowledge that we’ve all embraced many lies about who we are as it relates to others. Let’s admit that we’ve probably accepted truths about our own intelligence, social status, natural abilities, educational level and physical appearance that are grounded in many lies that have either propelled us forward or held us back.

These so-called truths are distortions that no longer have to keep us from being the one nation that Dr. Martin Luther King Jr. dreamed about, or that our Pledge of Allegiance purports.

Our condition as a nation will not change without the everyday, intentional actions of each one of us. This is how change becomes less or a lofty dream and more of a reality.

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Is Racial Equality Ever To Appear In This Country?

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The impatience that characterizes discussions of race and racism in our so-called color-blind society has its roots in the momentous legislative changes of the 1960s. The Civil Rights Acts of 1964, 1965, and 1968 reached into nearly every aspect of daily life—from segregated facilities to voting to housing—and represented a long overdue re-installation of the equality principle in our social compact. The question was what it would take—and from whom—to get to equality.

Was racial equality something that could be had without sacrifice? If not, then who would be forced to participate and who would be exempt? As implementation of the laws engendered a far-reaching bureaucracy of agencies, rules, and programs for everything from affirmative action hiring goals to federal contracting formula, the commitment was quickly tested. For a great many who already opposed the changes, patience was quickly exhausted. As welfare rolls rapidly increased, crime surged, and the real and perceived burdens of busing took their toll, many voters pointed to the apparent failure of a growing federal government to fix the problems it was essentially paid to cure. Among Democratic voters this made for unsteady alliances and vulnerable anxieties. People don’t live in policy and statistics as much as they do through anecdote and personal burdens. A riot here, a horrific crime there, a job loss or perhaps the fiery oratory of a public personality could tip a liberal-leaning person’s thinking toward more conservative conclusions—or at least fuel her impatience. Impatience would ossify into anger, turning everything into monetary costs, and making these costs the basis for political opposition to a liberal state. As it happened, this process moves the date of our supposed final triumph over racism from the mid-1960s to at least the mid-1980s. In the end, impatience won.

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What I call impatience, others have characterized as a simmering voter ambivalence—even antagonism, in the case of working-class whites—to civil rights remedies, one that was susceptible to the peculiar backlash politics that elected both Ronald Reagan and George Herbert Walker Bush president. Language was central to this strategy, and the language that stuck was colorblindness. As Thomas Byrne Edsall and Mary Edsall wrote in “Chain Reaction: The Impact of Race, Rights, and Taxes on American Politics,” “In facing an electorate with sharply divided commitments on race—theoretically in favor of egalitarian principle but hostile to many forms of implementation—the use of a race-free political language proved crucial to building a broad-based, center-right coalition.” Ronald Reagan managed to communicate a message that embodied all the racial resentments around poverty programs, affirmative action, minority set-asides, busing, crime, and the Supreme Court without mentioning race, something his conservative forebears—Barry Goldwater, George Wallace, and Richard Nixon—could not quite do. The linchpin was “costs” and “values.” Whenever “racism” was raised, it became an issue of “reverse racism” against whites. The effect was the conversion of millions of once fiscally liberal, middle-class suburban Democrats to the Republican Party. Issues identified with race—the “costs of liberalism”—fractured the very base of the Democratic Party. In the 1980 presidential election, for example, 22 percent of Democrats voted Republican.

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By 1984, when Ronald Reagan and George Bush beat Walter Mondale and Geraldine Ferraro in the presidential election, many white Democratic voters had come to read their own party’s messages through what Edsall calls a “racial filter.” In their minds, higher taxes were directly attributable to policies of a growing federal government; they were footing the bill for minority preference programs. If the public argument was cast as wasteful spending on people of weak values, the private discussions were explicitly racial. For instance, Edsall quotes polling studies of “Reagan Democrats” in Macomb County—the union friendly Detroit suburbs that won the battle to prevent cross-district school desegregation plans in 1973—that presents poignant evidence of voter anger: “These white Democratic defectors express a profound distaste for blacks, a sentiment that pervades almost everything they think about government and politics. . . . Blacks constitute the explanation for their [white defectors’] vulnerability and for almost everything that has gone wrong in their lives; not being black is what constitutes being middle class; not living with blacks is what makes a neighborhood a decent place to live. These sentiments have important implications for Democrats, as virtually all progressive symbols and themes have been redefined in racial and pejorative terms.”


By 1988, these same voters had endorsed tax revolts across the country and had become steadfast suburbanites, drawing clearer lines between a suburban good life and the crime and crack-infested city. Still they were angry, as magazine articles chronicled the rising political significance of what would be known as the “Angry White Male” voter. George Bush, down seventeen points in the presidential election polls during midsummer, overcame that deficit with TV ads about murderous black convicts raping white women while on furlough. That and a pledge never to raise taxes seemed to be enough to vanquish Bush’s liberal challenger, Michael Dukakis of Massachusetts. What’s important to recognize in this transition is how as recently as twenty years ago, Americans’ social lives were very much embroiled in racial controversy—despite the obfuscatory veneer of colorblind language to the contrary. Our politics followed. The election of Bill Clinton represented a distinct centrist turn among Democrats toward Republican language and themes and away from rights, the “liberal” label, and the federal safety net. The question we might ask about our current race relations is, only a couple of decades removed from this political history, what would compel us to assume that we are beyond the legacy of our racial conflicts?

The racial polarization that connected these political outcomes was deliberately fed by national Republican candidates in order to do more than roll back civil rights. It also served to install “supply-side economics,” a system of regressive tax-based reforms that contributed mightily to the costs of income inequality we currently face. That era—which arguably ended with the election of President Barack Obama—illustrates two points central to my examination of civic connectivity. The first is that the economic underside of racial polarization proved no more than the old okey doke. The second is that localism contains its own contradictions, which have come due in our time. Let me explain.

Only racism could achieve the ideological union of the Republican rich with the working man (and woman). Nothing else could fuse their naturally opposed interests. The essence of supply-side economics was its belief in the importance of liberating the affluent from tax and regulatory burdens, a faith not typically shared by lower-income households who might at best see benefits “trickle down” to them. In fact, they often paid more under tax-reform schemes of the 1980s. Edsall provides data on the combined federal tax rate that include all taxes—income, Social Security, and so forth. Between 1980 and 1990, families in the bottom fifth of all earners saw their rates increase by 16.1 percent; it increased by 6 percent for those in the second-lowest fifth (the lower middle class); and it increased by 1.2 percent for those in the middle fifth (the middle middle class). But those in the second-highest fifth of all income earners saw a cut in their tax rate by 2.2 percent during that decade; and those in the top fifth got a 5.5 percent decrease in their rate. Overall, the richest 10 percent of American earners received a 7.3 percent decrease in their combined federal tax rate. The top 1 percent? A 14.4 percent cut during the 1980s. Clearly this hurt the middle class, as the vaunted trickle down never arrived. But it was working-class whites who bought the message that this model of fiscal conservatism, married to social conservatism in the form of a rollback of redistributive programs they perceived to favor blacks, would benefit them. It did not. Yet it established a popular political rhetoric by which lower-income whites can be counted on to take up against “liberal” policies that may actually serve their interests as long as opposition can be wrapped in the trappings of “traditional values,” “law and order,” “special interests,” “reverse racism,” and “smaller government.” This was pure okey doke based on an erroneous notion of zero-sum mutuality—that is, that whatever “the blacks” get hurts me.

Which also demonstrates the contradictions of localism. Remember my earlier argument that localism—or local control expressed formally through home rule grants, as it’s sometimes known—became the spatial successor to Jim Crow segregation. Through racially “neutral” land use and housing policy, it kept white communities white after the fall of legal segregation in the late 1950s and mid-1960s. Yet here’s the contradiction. While voters opposed to civil rights remedies and Great Society programs followed Republican leadership toward fiscal conservatism at the national level, they maintained their fiscal liberalism at the local level. The tax base they created for themselves through property taxes in suburbia could be contained and spent locally. Edsall describes the irony this way: “Suburbanization has permitted whites to satisfy liberal ideals revolving around activist government, while keeping to a minimum the number of blacks and the poor who share in government largess.” Of course, all of this worked best when “suburbs” meant middle-class white people and “cities” (or today’s “urban” areas) always signaled black and brown people. There was no mutuality of interests between the two kinds of places. It also worked when low property taxes—together with generous state aid—could reliably pay for great local public services like schools, libraries, and fire protection. It was a terrific deal. But that was then. Now, neither is true. The line between cities and suburbs has blurred into regions, and minorities and whites are busy crossing back and forth to work, live, and shop. Most of the fragmented municipalities that sprawled across suburbia are no longer able to sustain their own budgets, threatening the quality of their services, despite unimaginably high property taxes. The assumptions have not held.

Perhaps now we should consider the racially polarizing policies that became the norm under Reagan’s failed experiment. We tried them. Some believed fervently in them. But it is clear that they didn’t work and are not in our long-term national or local interest. There remains a legacy of racism, however, that continues to harm some of us disproportionately and all of us eventually. It’s to those three examples that I now turn. I will only write on two out of the three, the one I will not write on is Predatory Lending.

Environmental Racism

If I’m right that the kind of racism that still works to seriously limit minority lives is more structural than intentional, and that much of it works its harm by the dynamics of place, then the first example of racism has to be environmental racism. This is little more than the straight forward fear of being killed by your neighborhood. It can happen in a number of ways.

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Criminal Justice

The third example of contemporary racism is about the near-perma- nent limitation on life chances for some that is caused by our country’s rules about criminal justice. These rules and practices—from police behavior and incentives to prosecutorial power and on through the policies behind our criminal laws—have also come a long way since the 1960s. But the clear direction has been toward mass incarceration of human beings who, upon release, re-enter a society that despises those who have been incarcerated. The vast majority of these people are young black and brown men. When I first discovered the patterns of our criminal justice system, I was reminded of the absurdist bureaucracy that condemns the character Josef K. in Franz Kafka’s book “The Trial.” Josef is a working man suddenly arrested and charged with an unknown crime and forced into the impossible dilemma of defending his life amid a system of justice with no known logic, rules, or fairness. Frustrated and broken, Josef eventually dies without ever knowing why the state wanted to discipline him.

That’s pretty awful stuff. But our system of justice—leading inexorably to confinement for so many people—differs from Kafka’s in one frightening sense. It appears to have a purpose. The point is to marginalize a certain proportion of the population. Why would a free society encourage marginalization through the power of its government? According to some scholars and advocacy institutions that follow crime policy, the system for fighting crime has become a politically profitable, financially lucrative, self-perpetuating business—the business of mass incarceration. The main proponent of this view is Michelle Alexander, who argues in her book “The New Jim Crow: Mass Incarceration in the Age of Colorblindness” that the goal of our laws since about 1980 has been to substitute a new system of social control on black and Latino communities after the fall of the Jim Crow system. Whether she is right or whether the case can be made that the justice system is at least rigged against black and brown people demands a review of circumstantial evidence. Circumstantial evidence is often used in the absence of direct evidence—smoking guns, eyewitnesses, taped confessions of racial animus—and is accepted all the time in criminal cases. Circumstantial evidence raises inferences that something is true; the stronger the evidence, the more compelling the inference. Before we get to it, however, let’s look at the facts of the “crime” itself, the disproportionate targeting and incarceration of black and brown men, their families, and, once again, the places where they tend to live.
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According to Alexander and others, the facts begin in 1980, the year Ronald Reagan was elected. Crime had been rising during the 1970s, but the epidemic of crack cocaine that transformed the public’s idea of criminal behavior did not actually occur until about 1984. (I happened to grow up in one of the earliest crack neighborhoods in Upper Manhattan and saw it engulf some of my best friends.) Nevertheless, as Alexander points out, President Ronald Reagan declared a “War on Drugs” in 1982, a full two years before we knew what crack was. The statistics begin from about there, when fighting crime went from being a local police activity to a coordinated approach involving the FBI, CIA, Pentagon, new laws about drug offenses, mandatory sentencing, constitutional guarantees, and a whole lot of media coverage.

Incarceration rates exploded in the early 1980s and have only recently begun to trail off. Between 1980 and 2000, the prison and jail inmate population increased three hundred thousand to over two million; by 2007, seven million people were either locked up, on probation, or on parole. For blacks, the drug-related incarceration rates quadrupled in just three years, then began a steady but precipitous increase. In 2000, black incarceration rates were twenty-six times what they were in 1983. Latino incarceration rates for drug-related offenses were twenty-two times their 1983 levels. Whites, too, experienced an increase of eight times the rate of drug-related incarceration during the same period. Put another way, in 2006, one out of every fourteen black men was locked up compared to one in 106 white men. No other country imprisons its people as frequently or for as long as does the United States. Nobody. It was not always this way. What changed was the conservative backlash on drugs, part of what Thomas Edsall referred to as the coded call by Barry Goldwater, George Wallace, and Richard Nixon for “law and order.” As Alexander writes:

Convictions for drug offenses are the single most important cause of the explosion in incarceration rates in the United States. Drug offenses alone account for two-thirds of the rise in the federal inmate population and more than half of the rise in state prisoners between 1985 and 2000. Approximately half a million are in prison or jail for a drug offense today, compared to an estimated 41,100 in 1980—an increase of 1,100 percent. Drug arrests have tripled since 1980. As a result, more than 31 million people have been arrested for drug offenses since the drug war began. . . . The vast majority of those arrested are not charged with serious offenses.

Circumstantial Evidence of a Racist System

What the larger national statistics on racial disparities in crime fighting mean is that, because of the correspondence between race and economic status, black and brown men in poor communities have an entirely different experience of constitutional freedom than do the rest of us. Thanks to racial and economic segregation, we already know that they are not hard for the police to find. In ghettos and barrios across the nation, much higher proportions of young men are routinely stopped and searched by police, arrested or detained, released or charged, and if charged, then usually pleading to something that stands as a conviction on their records. A great many are then incarcerated. The cycle then starts over as they become unemployable, uneducated, and part of an insidious interdependency on one of the best-financed arms of government—law enforcement and the courts. Once they have served time for a felony conviction, they are persona non grata in most job settings, denied housing benefits and student loans, disallowed on juries, and, in many states, even lose the right to vote. Many states have elaborate laws that make the ex-offender a debtor responsible for paying many of the costs of his legal assistance, jail book-in fees, court costs, and child-support enforcement—all on penalty of being returned to jail if he doesn’t pay. The pariah status of ex-offenders ripples out in permanent multiples as these are the sons, husbands, and fathers of whole communities. This draconian state of affairs ought to be justified. The first question we should ask is whether the focus on people from these areas and not others is supported by facts on the ground.

The answer seems to be not at all. Crack had not even appeared in U.S. cities when President Reagan declared war on drugs, but what followed was an unprecedented federal commitment to funding drug-related crime. Almost immediately crime budgets rose, creating incentives to use the money in order to keep getting it. For instance, Alexander reports that FBI antidrug funding jumped from $8 million to $95 million between 1980 and 1984, the Department of Defense anti-drug budget jumped from $33 million to $1.042 million between 1981 and 1991, and Drug Enforcement Administration spending rose from $86 million to $1.026 million during the same decade. Meanwhile, crack hysteria became ubiquitous in media accounts, the scourge of a generation that had to be stopped at all costs. However, it was not a scourge everywhere, only among ghetto communities. This can be seen in the disparate treatment for cocaine-related crimes that was legislated by Congress as part of the $2 billion crime bill in 1986. That law and the 1988 Anti-Drug Abuse Act authorized new mandatory minimums for first-time offenders, revoked benefits for people connected with drug busts, and added the death penalty for some federal drug offenses. Yet the focus was always on crack cocaine, not powder cocaine. Of course, crack was the cheap, rock-based ghetto alternative to the expensive powder snorted disproportionately by whites. The difference in mandatory penalties? You’d get the same prison time for one gram of crack as you would for one hundred grams of powder. The former essentially punished users and small-time dealers, while the latter only dealers.

Studies of police practices demonstrate a tendency to focus on not where the drugs are as much as where the drugs are easiest to find. For example, a Seattle University study published in 2001 found that racial stereotypes permeated Seattle policing and explained high rates of black drug arrests, not offending behavior. In fact, Seattle police followed their stereotypes even when actual tips directed them elsewhere. “Seattle residents were far more likely to report suspected narcotics activities in residences—not outdoors—but police devoted their resources to open-air drug markets and to the one precinct that was least likely to be identified as the site of suspected drug activity in citizen complaints,” according to Alexander. “In fact, although hundreds of outdoor drug transactions were recorded in predominantly white areas of Seattle, police concentrated their drug enforcement efforts in one downtown drug market where the frequency of drug transactions was much lower.”

Well, given the huge disparity between the arrest, charging, and incarceration rates by race, were black and brown drug offenders and dealers more numerous than whites? Again the answer seems to be not at all. A 2000 study showed that white youth were a third more likely to sell drugs than were blacks. Government data show that “blacks were no more likely to be guilty of drug crimes than whites and that white youth were actually the most likely of any racial or ethnic group to be guilty of illegal drug possession or sales,” Alexander writes. White youths are also more often in emergency rooms than are blacks as a result of their drug use. And it’s not like drug sales present a clandestine opportunity for racial mixing. As Alexander reminds us, “Whites tend to sell to whites; blacks to blacks. University students tend to sell to each other. Rural whites, for their part, don’t make a special trip to the ’hood to purchase marijuana. They buy it from somebody down the road.”

The last question is the thorniest: why did we build a system that seems hell-bent on funding the complete marginalization of so many black and brown people, many of them non-dangerous drug users doing what even more whites were doing? This is difficult to answer, but any attempt has to take at least two paths, the administrative and the political. By administrative, I’m referring to the policies followed by law enforcement agencies and districts attorney together with the direction they were given by courts. After all, crime fighting may be a business, but it’s a business subject to constitutional constraints. By political, I’m referring to what might have been behind all those policies—that is, what interests were served by our obsession with locking up men (and increasingly women) of color.

As for the administrative side of the criminal justice system, it seems clear that by the mid-1980s a great many financial incentives aligned to make fighting drugs in minority neighborhoods a top priority for police departments, which wanted larger budgets, and prosecutors’ offices, which wanted to bolster their tough-on-crime bona fides. In this way, the momentum toward a system of mass incarceration became self-executing. Specifically, the creation of two government funding streams—the Edward Byrne Memorial State and Local Enforcement Assistance Program as well as federal forfeiture laws—launched continuous incentives to police forces to make arrest numbers regardless of the impact on crime reduction. Since 1988, according to Alexander, Byrne grants increased the funding and weaponry to localities willing (who wouldn’t?) to establish specialized narcotics task forces. This is why your local police precinct now has such military hardware as M16 rifles, grenade launchers, and Black Hawk helicopters. This is also why every American now knows what a SWAT team is, even though they were originally designed to be a specialized few used for hostage situations and bank heists. Alexander writes that in the entire United States, “[b]y the early 1980s, there were three thousand annual SWAT deployments, by 1996 there were thirty thousand, and by 2001 there were forty thousand.” Beyond the incentives to beef up, however, were incentives to eat what you killed under forfeiture laws that allow police to keep the cash and assets seized during drug raids. These raids might be based on mere suspicion, yet the fruits of the raid could be kept unless challenged. Thanks to arcane rules that, until very recently, made it difficult and costly to get one’s property back, 80–90 percent of forfeitures went unchallenged. As Eric Blumenson and Eva Nilsen demonstrated in their research, forfeitures gave police a pecuniary interest in the drug trade. The more you bust, the more you keep.

Prosecutorial power has also increased dramatically since the 1980s while budgets for free legal representation for indigent defendants have shrunk. The power comes largely from the threat of harsh mandatory sentences that became vogue during the crack epidemic. Prosecutors have unreviewable discretion to charge and overcharge as they see fit, a formidable plea bargaining chip even in the absence of strong evidence of guilt. “[S]imply by charging someone with an offense carrying a mandatory sentence of ten to fifteen years or life,” Alexander writes, “prosecutors are able to force people to plead guilty rather than risk a decade or more in prison. Prosecutors admit that they routinely charge people with crimes for which they technically have probable cause but which they seriously doubt they could ever win in court.” Given the financial costs of a capable defense, prosecutors rarely ever face that risk. Almost nobody goes to trial.

Meanwhile, the interpretation of a criminal defendant’s liberty interests changed dramatically, as a much more conservative Supreme Court continues to overhaul the constitutional overhaul that occurred briefly during the 1960s and 1970s. The Court has blessed a free range of police behaviors that might surprise many Americans if they (or their sons) were affected by them. Even without probable cause to suspect that someone’s doing wrong, police may now stop and detain people on the street or in their cars, frisk them, and even conduct full-fledged searches as long as they receive “consent.” Yet as you may assume, people rarely tell cops no, and cops are under no legal obligation to tell them they have a right to refuse. These limitations on the Fourth Amendment have led to raids, street sweeps, and other tactics that can only be called fishing expeditions. The DEA’s Operation Pipeline, for example, trained officers to do just that. According to Alexander, “It has been estimated that 95 percent of Pipeline stops yield no illegal drugs. One study found that up to 99 percent of traffic stops made by federally funded narcotics task forces result in no citation and that 98 percent of task-force searches during traffic stops are discretionary searches in which the officer searches the car with the driver’s verbal ‘consent’ but has no other legal authority to do so.” These are the tools that encouraged so much racial profiling across the nation during the last decade and a half. In New York City, following the deaths of unarmed black immigrants by police, racial profiling of black and brown men under the strident leadership of Mayor Rudolph Giuliani drew national attention. However, little changed under his more moderate successor, Michael Bloomberg. “The NYPD stopped five times more people in 2005 than in 2002—the overwhelming majority of whom were African American or Latino,” Alexander notes.

According to a study by the New York Civil Liberties Union, the New York Police Department stopped and frisked about 533,000 men in 2012, 87 percent of whom were black or Latino and 90 percent were innocent of wrongdoing. Though the program is justified as a way to find illegal guns, most of the arrests were for marijuana possession (5,000), not guns (729). As a result of Supreme Court decisions since 1987, claims of racist police or prosecutorial practices are nearly impossible to prove.

Why would our politics allow us to continue spending so lavishly to lock up so much human capital when the results are so racially skewed and offer so little evidence of crime-fighting success? Alexander’s answer is that mass incarceration is the new Jim Crow, a deliberate form of social control over racial minorities. It may be. Certainly, the policies that gave rise to these funding priorities, exercises of discretion, and constitutional interpretations followed a clear “law and order” path that began after the 1960s urban riots, but reached full steam under Presidents Reagan, George H. W. Bush, and Bill Clinton. For politicians everywhere, presenting oneself as tough on crime has been a cherished virtue among voters for decades now, a sure way to prevent us from slipping into lawlessness. What is odd, however, is the concentration of crime. Here again, segregation plays a hand. Since crime is concentrated in areas of concentrated poverty, the broader public’s willingness to fund tough and expensive policing seems irrational. That same public expresses no such desire to fund schools in areas of concentrated poverty at higher levels, for instance. Maybe Alexander asserts too much intention on the part of the myriad forces of social control, a coordination of efforts that seems too perfect for the government we know. Yet something is clearly wrong with a criminal justice system that produces so much injustice. And now that crack has at least subsided as an epidemic and prison costs are crushing state and local budgets, people are rethinking our incarceration policies. But are they doing so for the right reasons?

Lord Please Allow Me To Be Alright With Mediocrity..

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In my quest to stay rooted in my God today I am searching the scriptures to find my way back to sanity. I am looking at my mental state of mind and feelings of mediocrity I came across this:

As a thinker, Nietzsche attacked the conventional opinions of his day because these opinions served as so many barriers to a fuller and richer human experience. He had no faith in social reform, he hated parliamentary government and universal suffrage. He hated liberals, conservatives, communists and socialists. He did not share in the vision of progress so characteristic of the western intellectual tradition for the past two hundred years. He condemned Christian morality. He mocked the liberal notion that man was inherently good. He hated Socrates!

I am running away from the voice that whispers become your own man again and be superior to those that disqualify you as worthy. I once acted as a “Superman” and wasted 13 years of my life. But here’s more of what this Philosopher thought about God and mediocrity.

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With the PARABLE OF THE MADMAN, Nietzsche has established that Christian morality is dead and we ourselves are responsible. There are no higher worlds, no morality derived from God or Nature because “God is dead.” There are no natural rights and the idea of progress is a sham. All the old values and truths have lost their vitality and validity. Such an opinion is called nihilism. There are no moral values. Nietzsche said man could rise above nihilism. How could this be done? Well, first, one had to recognize the nihilism produced by everyday life. One had to become a nihilist. One could then rise above and go beyond nihilism by creating new values: man could then become his own master and be true to himself rather than to another. “Du sollst werden, der du bist.” Man can overcome uniformity and mediocrity, he can overcome socialism, democracy, trade unionism, progress, enlightenment and all the other ills so consistent with western civilization.

According to Nietzsche, man could be saved by a new type of man, the “�bermensch,” the Superman. These are the men who will not be held back by the hogwash of modern-mediocre-industrial-scientific-bourgeois-Christian civilization. The superman creates his own morality based on human instincts, drive and will. He affirms his existence not by saying, with the Christian, “thou shalt not.” No. Against the Mosaic law, the new man shouts, “I will.” The new man dares to be himself and as himself, traditional, Christian ideals of good and evil have no meaning and he recognizes them as such. His “will to power” means, for Nietzsche, that he has gone “beyond good and evil.” The enhancement of the will to power brings supreme enjoyment. The Superman casts off all established values and because he is now free of all restraints, rules and codes of behavior imposed by civilization, he creates his own values. He lives his own life as one who takes, wants, strives, creates, struggles, seeks and dominates. He knows life as it is given to him is without meaning — but he lives it laughingly, instinctively, fully, dangerously.

The influence of Nietzsche’s philosophy today is difficult to assess. I can say that much of what he had to say has had some relevance for myself. While I would not call myself a Nietzschean, there is little doubt that his style of philosophy — “philosophizing with a hammer” — has had a direct impact on my own way of thinking. Even when he is downright wrong or incoherent, Nietzsche never fails to incite the mind to new levels of thought.

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As an intellectual historian of the European mind, however, I think Nietzsche grasped one of the fundamental problems which faced the twentieth century. In the last quarter of the 19th century, Nietzsche saw only decay and decline. Such a statement, coming as it did in an era of progress, is enough to draw our attention to Nietzsche. With the death of God, a death quickened by the Scientific Revolution, middle class individualism, Marxism, Darwinism, positivism and materialism, traditional moral values have lost their value and meaning. In a world where nothing is true, anything goes. Nietzsche was a critic. Better yet, Nietzsche was a physician and his patient was western civilization. He had no concrete solution. His diagnosis was perhaps more astute than his proposed treatment. But what Nietzsche served to do was to further erode the rational foundations of western civilization. In this respect, he can be both blamed and congratulated.

John 10:41 (The Message)

41 A lot of people followed him over. They were saying, “John did no miracles, but everything he said about this man has come true.”

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Today I am wrestling with the emotions of being very dissatisfied with myself. I am not a genius, I have no distinctive gifts, and I feel very inadequate when it comes to having any special abilities. Mediocrity seems to be the measure of my existence. I am really struggling with the emotion that none of my days are noteworthy, except for their sameness and lack of zest. Yet in-spite of this I feel my life is a blessed one.

John the Baptist never performed a miracle, but Jesus said of him, “Among those born of women there is no one greater” (Luke 7:28). His mission was to be “a witness to the light” and that may be my mission and yours. John was content to be only a voice crying out in the wilderness, as long as it caused people to think of Christ.

The Lord knows that I am thirsty to be an instrument for His work, but daily I fight the covetousness of needing to be excepted and heard for the wrong reasons. Can I be transparent with the world today and not get shredded to pieces or even more denounced? I think God wants us to be willing to be a voice that is heard but not seen, or a mirror whose glass the eye cannot see because it is reflecting the brilliant glory of the Son. Be willing to be a breeze that arises just before the daylight, saying, “The dawn! The dawn!” and then fades away.

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Do the most insignificant tasks everyday knowing that God can see. If you live with difficult people, win them over through love. If you once made a great mistake in life, do not allow it to cloud the rest of your life, but by locking it secretly in your heart, make it yield strength and character.

We are doing more good than we know. The things we do today-sowing seeds or sharing simple truths of Christ–people will someday refer to as the first things that prompted them to think of Him. For my part, I will be satisfied not to have some great tombstone over my grave but just to know that common people will gather there once I am gone and say, “He was a good man. He never performed any miracle, but he told me about Christ, which led me to know Him for myself.”

What “Performance Indicators” Are In Place At Your Church To Support A Healthy Culture?

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Do you want your church to be a New Testament church? Most people would unequivocally say yes. If so, then after which New Testament church would you like to model your church? The one in Ephesus? Corinth? Galatia? What about the church of the Thessalonians?

Let’s face it, the early church had its challenges. In fact, believers in the first century could have invented the term dysfunctional. The early churches experienced racial and ethnic strife, sensuality and immorality among members, doctrinal divisions, and heresy taught by charismatic personalities.


The early churches also had difficulty assimilating new members into the body of Christ. Conflict among church leaders occurred on a regular basis. In many ways, things haven’t changed in two thousand years. People and churches still experience the same problems the early church encountered.

When we say we want to be a New Testament church, I believe we mean this: we desire for our church to be characterized by a vibrant, evangelistic spirit that witnesses the power of God transforming lives. What would your church look like if it patterned its ministry after churches in the New Testament? Should we not expect God to transform those who are enslaved to immorality, addicted to drugs, or enmeshed in difficult relationships? Or does God only work in the lives of good people who just need a little “tweaking”? If ours is to be a healthy church, a New Testament church then it will include dysfunctional people who are being transformed through God’s grace.

Unfortunately, many of our churches are not reaching the unchurched. The reason? They do not have a church culture that encourages intentional efforts to bring the lost to Christ.

How Can We Create a Climate for Reaching the Unchurched?

Several positive steps can be taken. Once taken, they also may reveal information that can lead toward other strategic actions.

Pray for the unchurched.

Prayer should permeate all of our evangelism efforts. Jesus wept over the spiritual condition of the city of Jerusalem (Luke 19:41). Scripture assures us that God is at work redeeming the world. He wants us to be sensitive to His activity around us.

In Sunday School/Sabbath School classes and departments, pray for neighbors, family members, coworkers, and acquaintances in the marketplace. Pray for the lost by name. Pray for your class to be sensitive for opportunities to share the gospel. Prayer time should not be a one-minute brief acknowledgement, but instead should provide opportunities for members to pray earnestly for the evangelism efforts of the church.

Establish prayer groups that meet for the sole purpose of praying for the lost of the community and for such evangelism efforts as FAITH ministry. Make the midweek prayer service truly a time for the church to pray for God’s activity, not just to read a list of those who are sick.


Commit to develop relationships with the unchurched.
Before inviting the unchurched to church, it is important to develop a relationship with them. While it may sound like a cliche, a good rule of thumb to keep in mind is this: Don’t invite persons to your Sunday School/Sabbath School class until you have invited them to your home. In other words, get to know your unchurched friends and neighbors over a meal or dessert. Find interests you share and can enjoy together.

Spend time getting acquainted. Find out where they come from and what their spiritual background has been. Pray for these new friends daily. Look for ways to minister, such as mowing their yard while they are on vacation or working on house projects. Invite these friends to attend sporting or cultural events with you.

Winning the lost and assimilating them into the body of Christ is not a quick-strike operation; it requires a long-term commitment to relationships.

Become a hospital for the spiritually wounded.
Jesus said, “It is not the healthy who need a doctor, but the sick. . . . I have not come to call the righteous, but sinners” (Matt. 9:12-13). Churches that reach their communities embody the doctrine of grace. People’s lives have been changed and they share that good news with others who are seeking hope, help, and healing.

Examine your Sunday School/Sabbath School and church records. Are you only baptizing your own, or is your church reaching unchurched families and adults for Christ?

Recognize That Ministry Can Be Messy
Reaching the unchurched is messy. The unchurched are not familiar with the language or acceptable behaviors of Christians. Unfortunately, many churches follow this formula: Behave, Believe, and then Belong. With this thinking we are implicitly saying, “First, you must behave the way we behave. You must talk and dress like us. Then, once you behave like us, you must believe what we believe. Then, if you believe what we believe, you can belong to our church.”

To reach the unchurched we must reverse that formula. Postmoderns are looking for a community in which to belong. Once they feel accepted for who they are, they begin to change their values and beliefs. After they understand what God is calling them to be and do, they will change their behavior. Focus your Sunday School/Sabbath School on developing an open-group strategy in which everyone feels that they belong.

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Teach for spiritual transformation.
Whether it was the woman at the well or the leper by the pool of Siloam, Jesus always spoke to the needs of the individual. He met people where they were and gave them hope for the future.

The unchurched may or may not be concerned about the doctrinal stands of your church. Many don’t care what version of the Bible you read or how your church is governed. While they are open to spiritual things, experiencing faith in a church setting has been a stumbling block.

Their concerns are more pragmatic. One out of three will struggle with finances. The issues in their lives are to find a well-paying job, meet the mortgage payment, put food on the table, get out of debt, and maintain job security. Unchurched adults often are concerned about personal health issues.

Family matters occupy their attention. They want help with child-rearing: discipline, school events, dating, and allowances. Single parents worry about how to carry the parenting load alone. Unchurched adults want close personal friendships and a clear purpose for living. Median adults are concerned with the challenges of meeting the needs of aging parents. Most of the unchurched are drowning in the whirlpool of life’s realities and don’t believe the church has anything that can help them.

Bible study must go beyond what happened thousands of years ago among a group of nomads wandering in the desert. Bible study must be directed toward life application so that God’s transforming work can take place in people’s lives. Do your teachers apply Scripture to everyday life? Are lives being changed by applying the truth from God’s Word?

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Sometimes your culture is consumed by a secret of deception of Sectarianism and Schisms. Partiality towards a bigger tither or individuals who have influence within the social sector who portray being supportive of church visions can destroy or split a church.

Tell the Unchurched How Jesus Makes a Difference
The unchurched want to know, “Does following Jesus make any difference in your life?” “Does the Bible have anything to say about my problems?” Address the hot buttons of the unchurched. Provide learning opportunities outside the walls of the church to address these issues.

Consider starting community family groups that meet in apartment buildings or in homes. Use these groups to address life issues from a biblical perspective. Provide parenting tools and seminars in community clubhouses or conference centers. The unchurched are more open to meeting at a neutral site until they get to know members of your church.

Be willing to change.
In the movie Sister Act, Whoopi Goldberg plays the part of a nightclub singer. She finds herself incognito as Sister Mary Clarence, a nun in a faltering Catholic church in an urban decaying neighborhood. The church on Sunday morning is comprised of the “few but faithful” older members. The streets are filled with bustling activity while the church quietly goes about its traditions.

Sister Mary Clarence pushes to assume leadership for the choir and changes the special music to a more contemporary style, drawing the wrath of her superior. However, the teenagers and young adults begin to walk in off the street because they hear (described by the priest) this “heavenly music” calling them.

The Mother Superior is angry that such raucous music is being sung. It is blasphemy. She loves the traditions of the church.

What traditions in your church are keeping you from reaching the lost? What true changes (not superficial ones for the sake of change) do you need to make to reach the unchurched?

The pastor and key Sunday School/Sabbath School leaders must be committed to change.
A crucial factor in changing the church’s culture is the leadership of the pastor and Sunday School director. Unless the pastor and key church leaders are committed to changing the culture and are involved in reaching the lost, the church will not reach the unchurched.

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What specific things will you do to cast a vision for reaching the lost? What will you do personally to share your faith?

Do you need to teach a class on friendship evangelism, start a new class, or develop a prayer ministry for evangelistic efforts in the church? What Sunday School issues need attention? Are you involved in FAITH; if so, how can you better support that evangelism strategy?

Make specific and strategic plans to be a New Testament church that reaches the unchurched for Christ’s glory.

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Paul Heaven Is “Yours” I salute “You” MOKA Man & Friend..

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“Life is a series of experiences, each one of which makes us bigger, even though it is hard to realize this. For the world was built to develop character, and we must learn that the setbacks and griefs which we endure help us in our marching onward.”
— Henry Ford

“When someone we love dies, it seems as if time stands still. And silence… a quiet sadness… often can be felt, not just heard, a longing for one more day… one more word… one more touch… And we may not understand why God chose to have him leave this earth so soon, or why he had to leave before we were ready to say goodbye, but little by little, we will begin to remember not just that he died, but that he lived. And that his life gave us memories too beautiful to forget. We will see him again someday, in a heavenly place where there is no parting. A place where there are no words that mean goodbye.”

This man of God trod the Earth

Great men and eminent men have monuments in bronze and marble set up for them, but this man of divine fire managed in his life-time to become enmeshed in many of hearts so that all of us became somewhat of the stuff that he was made of, though to an infinitely lesser degree. He spread out over many lives, or in select places, or in assemblies, but in every hamlet and hurt of the lowly and those who suffer. He lives in the hearts of all of us and he will live for immortal ages.

…He has gone, and a whole church and community there is a feeling of having been left desolate and forlorn. All of us sense that feeling, and I do not know when we shall be able to get rid of it, and yet together with that feeling there is also a feeling of proud thanksgiving that it has been given to us of this generation to be associated with this mighty person. In ages to come, centuries and many millenniums after us, people will think of this generation when this man of God trod the earth and will think of the impact and faithfulness to God’s work however small, could also follow his path and probably tread on that holy ground where his feet had been. Let us be worthy of him. Let us always be so.


The adoption of May & I will always linger within the recesses of my spirit, Paul you touched every fiber of our being with your tenacious and warm spirit. We have been left with another model of love and compassion. I pondered many things today when I received the news of your untimely passing away, things like who will lead us in our MOKA meetings in the favorite song “Tis so sweet to trust in Jesus”? I pondered who will represent Christ while wreaking in pain without a complaint? Who is going to feed the hungry on Thanksgiving and Christmas all the while suffering from a debilitating sickness with joy and smiles? Who will visit the sick and shut in of the church and leave them with the joy of the Lord by way of a pleasant spirit? Who will visit the incarcerated and disenfranchised of society and feed them “The Word Of God” like you did? Paul you shared your whole family with May and I and I am determined to never let your memory die. I will serve God with my whole heart as you demonstrated all the while we walked the trials of my life and yours.

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A devoted son and husband and father you were. A mentor that represented the whole Kansas Avenue Seven Day Adventist Church. No matter what faults this community may have your work and devotion to God covered them all. Your example of all these attributes are fueling my being Paul. I am forever thankful for the hospitality you gave me in welcoming me into your home and life. You shared your mom and kids equally with me as if I was born into your blood line. El’Rio and “You” will always be the conscious I reflect on when my mind drifts to complaining or hideous thoughts.


My dear friend,
close your eyes…
hold my hand,
and hear me whisper…

For the times I was lost,
you were there to look for me.
Will you believe me when I say I love you more than you’ll ever know.
Will you trust me when I say …this time you have to let me go.

My dear friend, I must leave.
The world no longer needs me.
It’s my time to be gone, until we meet again someday.
Don’t you cry now, I know I’ll be okay.
Trust that I’ll never forget you.
Don’t be sad now, just close your eyes until it’s through.
Hold my hand, don’t open your eyes yet…
wait when I no longer whisper..

My dear friend, you’ll be fine.
I’ll be up there watching over you.
For the times I’ll be gone, don’t ever forget
the words I whispered to you.

God calls on my name… and I have to let go of your hand now…
Please don’t cry… and smile for me..
because I’m with the one who made us friends.

Remember, I’ll always love you.
so come, wave me goodbye…
It’ll be painful but we have to…
Hug me, hug me tight, feel the words I can no longer say.

My dear friend, I’m going to miss you.
just pray because I’ll always listen.
and one day, when it’s your time,
I’ll be there for you…
Just like the way I used to.
…I love you…


Terms of Endangerment and Inequality within the Church ( Black History Reflection)

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Focus on Poverty and Inequality:

Even before the downturn in the economy, the most pressing social issues in black communities were poverty, especially among children, and continuing inequities in educational and employment opportunities. The recession made a bad situation worse, including among black middle-class families affected by steep declines in public-sector jobs.

Some black religious leaders are advocates because they know that the best efforts of churches are insufficient; we need charitable public policies.
Many black churches have seen their own finances plummet along with those of their members. Still, most of those churches continue to offer direct assistance to communities, by providing food, clothing, housing assistance and other services. Some black religious leaders also are advocates on economic and equality issues precisely because they know that the best efforts of churches are insufficient; we need charitable public policies.

In the post-civil rights era, protest or public policy advocacy in black churches is often made visible in the press only during electoral seasons or during political controversies, particularly around issues related to sexuality. What that obscures is the quiet, constant work of politically progressive black ministers and parishioners not only on economic and education issues, but also on criminal justice and health care reform — and, yes, even on the inclusion and protection of sexual minorities.

Just as in the civil rights movement, a minority within a minority has taken on that work, offering an alternative voice and vision now as then. These are the “invisible institutions” rendered publicly mute by excessive coverage of the flamboyance and excesses of “prosperity gospel” churches.

Even before the emergence of the civil rights movement with black churches at its center, African American religion and progressive politics were assumed to be inextricably intertwined. In her revelatory book, Barbara Savage counters this assumption with the story of a highly diversified religious community whose debates over engagement in the struggle for racial equality were as vigorous as they were persistent. Rather than inevitable allies, black churches and political activists have been uneasy and contentious partners.

From the 1920s on, some of the best African American minds—W. E. B. Du Bois, Carter G. Woodson, Benjamin Mays, Nannie Helen Burroughs, Mary McLeod Bethune, Charles S. Johnson, and others—argued tirelessly about the churches’ responsibility in the quest for racial justice. Could they be a liberal force, or would they be a constraint on progress? There was no single, unified black church but rather many churches marked by enormous intellectual, theological, and political differences and independence. Yet, confronted by racial discrimination and poverty, churches were called upon again and again to come together as savior institutions for black communities.

The tension between faith and political activism in black churches testifies to the difficult and unpredictable project of coupling religion and politics in the twentieth century. By retrieving the people, the polemics, and the power of the spiritual that animated African American political life, Savage has dramatically demonstrated the challenge to all religious institutions seeking political change in our time.

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Among developed nations, America stands out as an exceptionally religious country. While other wealthy nations grow ever more secular, the U.S. remains devoted to religion. New research on religion, however, finds that the U.S. may not be so exceptional after all. There is growing evidence linking religiosity to income inequality—countries where there are more haves than have-nots tend to be more religious than more egalitarian societies. The U.S., for all its wealth, is also a land of vast economic inequality. America’s wealth exceeds that of European countries, but this wealth is spread out as unequally as it is in Uganda or Jamaica. And it is this high level of inequality that may help explain the so-called exceptional level of religiosity.

At least since Voltaire, scholars have predicted that religion would eventually be extinguished. It was seen as being ill-fitted for an enlightened, modern, rational world. Early sociologists saw society moving through an inevitable process of secularization. Eventually, went the theories, society would rid itself of the remnant of primitive superstition. Such theorists are still waiting for their Godot. Despite incredible rises in education, science, medicine, and overall quality of life during the 20th century, religion remains a common part of life around the globe.

In light of this continued vitality, a new take on secularization has emerged. Pippa Norris (Harvard) and Ronald Inglehart (Michigan) wrote in their book Sacred and Secular that people are more likely to be religious when their lives are at risk. Nations with harsher poverty are more likely to be religious; wealthier nations tend to be more secular.

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Of course, material insecurity is not the only reason for religion. There are some societies that clearly buck this pattern. On one side are impoverished countries that have low levels of religiosity. China and Vietnam are the primary examples. Through force, these countries have been able to clamp down on religion (though not completely extinguish it). In the other direction, the major exception to the rule is the United States. Based on wealth, education, and other measures of development, the U.S. should be far less religious than it is. Indeed, America should be one of the least religious nations on earth.

But it isn’t. Far from it. Religion continues as a prominent part of American life.

The reason may be due to inequality. The U.S. economy is distributed much more unequally than other Western economies. By the most common measures of inequality, the U.S. is ranked as the 39th most unequal economy (out of 136 countries). The U.S. is ranked near Uganda, Jamaica, Cameroon, and Cote d’Ivoire. Turkmenistan, Mali, and Cambodia have greater income inequality than the United States. Canada is ranked 101st; the entire European Union is ranked 111th. Sweden is considered the most equal nation.

Within the U.S., we can see the same pattern. States with high inequality, (e.g., states in the Mississippi Delta region) are also some of the most religious. States with more economic equality (e.g., states in New England and the Mountain West) are some of the least religious.


In conducting this study I have found that the U.S. is typical of countries with such high inequality. The U.S. is not unusually religious—it is typical for a country with such high inequality. We examine a dozen measures of religiosity, including prayer, church attendance, belief in God, and the self-identification of “religious people.” In each case, inequality leads to greater religiosity.

One possible explanation for this pattern is that the wealthy are more attracted to religion in unequal societies because religions can justify their elevated positions. Where there is inequality, the poor are poorer and the wealthy are wealthier. With more poverty, is there a greater need for religion? The evidence for this is thin. In unequal societies, the rich are also religious. By some measures, the wealthy grow more religious and the poor become less religious where there is higher inequality. And with wealthy investors, religion is able to grow among the poor, preaching a message that helps keep the wealthy and the poor in their place.

We can see this trend among the wealthy in America. David Campbell (Notre Dame) and Robert Putnam (Harvard) report in their book American Grace that religion is far from dying among those with education and wealth. Income is unrelated to church attendance. College graduates in the U.S. are more likely to attend church than those with just a high school diploma. Moreover, over the past thirty years—decades during which inequality has risen—church attendance among those without college educations has dropped while attendance among college graduates has remained steady.

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These findings do not paint the most flattering portrait of religion. Tom Reese of the blog epiphenom said our research “is the first really solid, empirical evidence that the rich use religion as a tool to keep the poor in their place.” That is one interpretation, though we would caution that the wealthy are unlikely to be cognizant of this relationship. Rather, religions that thrive in unequal societies are likely ones that appeal to the wealthy—religions in unequal societies are more likely to seek out the rich young ruler, not the widow with only a few copper coins.