But the churches have an intrinsic interest in communication, free communication, profligate communication. That interest is not simply limited to ‘evangelism’, since our faith that all knowledge of the truth is theologically important warrants an unwavering, unflinching commitment to encourage practices of critical deliberation and exploratory reasoning (even when that exploration leads where we would not ourselves go). Few things could be more important to the churches than full capacity to communicate online. Heck, denominations and religious cranks used to (and still do) buy and build and maintain television broadcast networks and radio networks, and print publication plants. How can we not be deeply invested in the well-being, the sturdiness of a communication medium ideally suited to the purposes of a non-profit educational communication endeavour such as ours?
And the churches have an essential theological commitment to justice, justice not just for the privileged stockholders and financiers but for the people whose only access to the prerogatives of wealth comes through generosity, sharing, and openness — libraries, clinics, parks, public (and, once upon a time) church schooling, shelters, soup kitchens, and so on. The churches’ stand on digital freedom owes a preferential option to those with least resources and least access. The enclosure of vast amounts of human knowledge and imagination in dusty reserves, guarded so as to protect that last trickle of royalties to bloated corporations contravenes the ethics of the Torah and the prophets, the teaching of Jesus and Paul.
And the churches have a fundamental commitment to humanness, to compassion. The churches, above all communities, should care when human souls are threatened, overshadowed, brought to the breaking point of desperation — especially when those who threaten, overshadow, and break such souls do so behind the façade of justice. If we continue to serve Jesus’ promise of the fulness of life, or life abundant, of a grace that sustains and nurtures the greatness of human capacities, then the churches have an obligation to stand up and call to account any force that crushes what is most extraordinary, most promising, most ardent in striving for mutual well-being. The premise that runs through the Scriptures proclaimed in synagogue and church day after day holds that God shows no impartiality, and that God in particular does not take the side of wealth, power, impersonal government processes, no matter how pious their professed intention.
This is my commonplace book and sometime-journal.
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My book is here: Washed and Waiting: Reflections on Christian Faithfulness and Homosexuality.
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