On God's Side, December 13, 2013

In this chapter, Wallis lays out his arguments for a moral economy. Do you think such a thing is possible? Were you surprised to learn how much of corporate profits came from the financial sector (p. 207)? Does that statistic trouble you? How did you respond to the quotation from Luke Bretherton? How do you respond to his characterization of our economy as unfair, unsustainable, unstable, and producing unhappiness? Are you ready to make (or already have made) lifestyle changes that lead us to a more sustainable economy? Should parishes be encouraging more reliance on the local economy?

On God's Side, November 26, 2013

In Chapter 9, Wallis continues his discussion of practices for the common good. He begins by providing a theology of democracy based on the imago dei, the assertion in the book of Genesis that human beings are created in the image of God. After criticizing the movement to politicize voting, he then argues that the last great barrier to democracy is money. Were you surprised to learn that running for political office is more expensive in the U.S. than anywhere else in the world (188)? Do you agree with his assessment that Citizens United "was one of the most disastrous judicial decisions in American history?" Do you agree with his argument that our political process is dominated by the rich who thereby corrupt democracy (191)? If you accept his argument that our system desperately needs reform, what kind of a movement would it take to bring about such reform?

On God's Side, November 14, 2013

In Chapter 8, Wallis begins discussing specific practices for addressing the common good. Did you find his characterization of conservatives and liberals convincing? Where would you place yourself? What has been more important in your life, personal morality or working for social justice? Or have the ethics of personal and social responsibility been complementary for you? Can you give any specific examples of how this has played out in your own life? Did you find Wallis's suggestions about strengthening marriage and ending poverty convincing? Would personally sign on to the Covenant for Civility?

On God's Side, October 31, 2013

Did you find Chapter 7 to be challenging? As we wrestle with loving our neighbors -- and defining who those neighbors are -- Wallis now suggests that Christians are also to take seriously Jesus' commands to love our enemies and to be peacemakers. In this chapter, in the wake of the tragedy of 9/11, he develops two threads: our call to respectful interfaith cooperation, and his condemnation of the "war on terror" as ineffective and counter-productive. What has been your experience with interfaith cooperation? Do you know any Muslims personally? What do you know of their religion? Are there ways our churches can cooperate with Muslim communities (or other faith communities) in our midst? As we view the outcome of the wars in Iraq and Afghanistan, how do you respond to Wallis's challenge: "Shouldn't we at least have a debate about what the words of Jesus mean in the new world of terrorist threats and wars of occupation?" How would you answer Wallis's question about whether Jesus' words are authoritative or not? How can our churches reach out to the victims of the wars in Iraq and Afghanistan, including our own returning servicemen and servicewomen?

On God's Side, October 24, 2013

In chapter 6, Wallis asks us where we find our primary identity: "in nation, culture, class, race, gender -- or first and foremost in God and a new international community of God's people?" How would you answer his question? Do you agree that, "Jesus' followers in the United States are called to be Christians first and Americans second"? Why or why not? What do you think of his critique of "American exceptionalism," and his suggestion that "If we're Christians, we critique America by our Christian principles -- not the other way around"? Towards the end of the chapter Wallis cites Paul's letter to the Romans and suggests that "our cultural conformity is an obstacle to our true worship of God." Would you agree? Why or why not?

On God's Side, October 17, 2013

In Chapter 5, Wallis uses the parable of the Good Samaritan to argue that there are now no "non-neighbors," that this "radical concept is absolutely essential to the idea of the common good," and that "it is a spiritual foundation for the common good." He goes on to say that "we are all neighbors now, whether we like it or not" (p. 98). Do you find his argument convincing? Would you agree that we have a responsibility to treat all people as the Samaritan treated the man in the parable? He ends the chapter talking about the supply chains for our consumer goods? Do you know where and under what conditions your cellphone, computer, television, or shirt were produced? Do you know where your strawberries, chocolate, or coffee were grown? Have you ever bought a fair-trade item?

On God's Side, October 10, 2013

In chapter 4, Wallis relates how Matthew 25 was instrumental in his conversion from a privatized faith to a faith centered on justice for the poor and vulnerable. Do you agree with Wallis's understanding of this text? Is Matthew 25 an important text for you? What other Scripture passages inform your faith? Do you think that grass-roots, faith-based efforts, like the one he describes on immigration at the end of the chapter, really make a difference in Washington?

On God's Side: September 26, 2013

In the first part of chapter 3, Wallis provides an exposition of the Beatitudes as found in Matthew. Do you find his exposition helpful, thought-provoking, stimulating? Did any of the Beatitudes strike you in a new way as a result of Wallis's exposition? In the second part of the chapter, Wallis describes his own transition from an "atonement-only" theology to a one emphasizing both personal conversion and the coming of God's reign. What struck you about his journey? What parallels do you see between his faith journey and your own?

On God's Side: September 18, 2013

In Chapter 2, Wallis criticizes conservative churches for preaching only individual salvation in heaven and liberal churches for neglecting the Risen Jesus and seeing Jesus only as an inspiring teacher. Do these distinctions ring true to you? Where in these camps would place your parish? The Episcopal Church? Do you find Wallis's use of the figure of Aslan convincing in explaining his understanding of Jesus?

On God's Side: Sept. 11, 2013

The first chapter of On God's Side is an introductory chapter, in which Wallis lays out the issues and questions that he will engage in the rest of the book. In the second half of the chapter, I was particularly struck by his reminder that, "The common good comprises the best of both ideas -- we need to be personally responsible and socially just." Is this another way of saying that the true spiritual life involves both love of God and love of neighbor? I was also struck by his hopeful observation that younger Christians and other believers or seekers "really want to change their societies, and their question is how.... How can faith communities play a key and even catalytic role in creating and sustaining the kind of movements that changed things in the past?" What particularly struck you? Which of the questions Wallis poses resonates for you? What are waiting for him to address in the rest of the book? Feel free to use the comment function of the blog to weigh in. Blessings on all readers!

On God's Side: Sept. 5, 2013

Sept. 5, 2013: Based on pp. 1-14 (halfway through first chapter). On p. 11 Wallis writes, "Power is both the means and the end of politics in Washington, DC, but God's politics is most concerned with the powerless -- the least of those among us, whose interests are the most absent in election years and yet are the very ones Jesus would always have us 'voting' for." What does this statement mean to you in the current political climate? Who are those "powerless" people for us, and how do we "vote" for them?