Why God Gets Angry

“When you see God getting angry in the Bible, it’s often because the poor are being mistreated.” These are the words of Matthew Desmond in the August issue of Sojourners magazine (see here).

Over the years I have written about poverty several times on this blog, but reading the Sojourners’ interview with Desmond spurred me to post here again about that troubling topic.*¹

Matthew Desmond is a sociology professor at Princeton University. His first book was the Pulitzer Prize-winning Evicted: Poverty and Profit in the American City (2016). His new book, Poverty, by America, was released in March. I was highly impressed by what I read in both books. 

In introducing their interview with Desmond (b. 1979/80), the editors of Sojourners note that he “is the son of a pastor, and his work is rich with spiritual metaphor and flare while founded in the material realities of poverty and the conditions that cause it.”

Indeed, rather than an outside academic studying the problem of poverty from the “ivory tower,” Desmond did his research by living among the poor for extended periods of time, becoming friends with those suffering from the many perils of poverty.

Interviewer Mitchell Atencio began by asking Desmond to comment on Gustavo Gutiérrez’s depiction of poverty.

The Peruvian liberation theologian defined poverty as “premature and unjust death,” and stated that “the poor person is someone who is treated as a non-person, someone who is considered insignificant from an economic, political, and cultural point of view.”*²

Desmond agreed, noting that “one of the leading causes of death in the United States is poverty.” For that and other reasons, Desmond declares, “I want to end poverty. I don’t want to treat it, I want to cure it. I don’t want to reduce it, I want to abolish it.”

Accordingly, he challenges his readers to join him in becoming “poverty abolitionists.”*³

The abolitionist movement was the name of the long struggle for the eradication of the enslavement of human beings mostly to do manual labor without pay.

There have also long been attempts to abolish capital punishment. The Death Penalty Information Center has a webpage titled The Abolitionist Movement, and it is, of course, about the history of attempts to abolish the death penalty.

Some people are seeking to abolish abortion. For example, the “Abolition of Abortion in Missouri Act” was introduced to the Missouri Senate last year.

Little has been said, though, about the abolition of poverty. There was, of course, “the war on poverty” launched by President Johnson in 1964. Although opposed by GOP politicians from the beginning, some positive steps to reduce poverty were made. But it soon began to lose effectiveness.

Accordingly, early in 1968, Martin Luther King, Jr., started the Poor People's Campaign to address what he saw as the shortcomings of the war on poverty—and his trip to Memphis where he was assassinated in April was not to struggle against racism as such, but to protest against poverty.*⁴

Desmond’s call for a new abolitionist movement is something that we need to take seriously. That is so for all people of goodwill and especially true for those of us who are Christians, or Jews, and take our Scripture seriously.

Reflecting on what Desmond said about why God gets angry, consider the words of the Old Testament prophets speaking for God in judgment on those who are wealthy and mistreating or neglecting the poor, words, for example, found in Isaiah 1:11~17, Ezekiel 22:29~31, and Amos 2:6-7a, 4:1-2.

If we are going to work to abolish poverty, we must work toward ridding our neighborhoods, and our churches, of segregation—not of racial segregation so much as economic segregation. Most of our neighborhoods and churches now have far more of the latter than the former.

As Desmond says, “Segregation poisons our minds and souls. When affluents live, work, play, and worship mainly alongside fellow affluents, they can grow insular, quite literally forgetting the poor.” (Poverty, p. 162).

_____

*¹ My May 20, 2015, blog article was titled “The Culture of Poverty,” and it has been one of my most accessed blog posts with over 3,000 pageviews.

*² “50 years later, Gustavo Gutiérrez’s ‘A Theology of Liberation’ remains prophetic” is the title of an informative 8/17/23 article in America (the Jesuit review of faith and culture) about Gutiérrez and his ground-breaking book first published in English in 1973.

*³ “How to Be a Poverty Abolitionist: On Matthew Desmond’s ‘Poverty, by America’” is an excellent review of Desmond’s book published on March 21 by the Los Angeles Review of Books.

*⁴ In 2018, William Barber II launched the Poor People's Campaign: A National Call for a Moral Revival, seeking to complete what King started 50 years earlier. (See my May 5, 2018, blog post: “Can a Barber do what a King couldn’t?”.)

In Support of the Moral March on Washington

This is not the first time I have written about William Barber II (see here and especially here), but I am posting this article in strong support of Barber and his (and co-chair Liz Theoharis’s) Poor People’s Campaign’s “Moral March on Washington and to the Polls!” on June 18 (here is their website link.)

The June 18 March on Washington is also dubbed the Mass Poor People’s & Low-Wage Workers’ Assembly. Barber and Theoharis have issued a declaration for why the long-planned June 18 assembly and march are necessary (see here).

After stating that “there are 140 million poor and low-income people in this country,” the Declaration lists eight major concerns. Here are the first three of those:

1. Living wages, adequate incomes, inclusive welfare programs & the right to form and join unions

2. Universal, quality and affordable healthcare, housing, water, utilities & public education

3. Expanded voting rights, civil rights, access to democracy & equal protection under the law

Further, Barber and Theoharis give ten reasons for the assembly and march. The first is:

Because the promise of our democracy requires that we address the interlocking injustices of systemic racism, poverty, ecological devastation and the denial of health care, militarism & the war economy, and the distorted moral narrative of religious nationalism. It is time to heal the wounds of our society and declare a moral revival across the land.

This is the kind of statement the vocal opponents of “critical race theory” and intersectionality find objectionable and depreciate. But it seems to me that this is a very clear, correct, and significant statement.

Barber and Theoharis conclude with this appeal:    

    Join us to move this society beyond the false choices of liberal vs. conservative and right vs. left and toward the essential question of our time: right vs. wrong! 
    Join us to revive and renew the heart and soul of our democracy!

Those of us who have concern for the large segment of our society who are struggling/suffering the most should surely respond to this appeal wholeheartedly.

Please note that Saturday’s march/assembly is not a political activity—although it does align with the left wing of the Democratic Party more than any other (except maybe for the Democratic Socialists).

The Poor People’s Campaign is firmly rooted in the teachings of Jesus Christ, not in politics. Barber and Theoharis are Christian clergy, and how refreshing it is to see Christian leaders in the news because of their commitment to following Jesus’ teaching rather than because of some sexual or financial scandal as, unfortunately, is so often the case nowadays.

Most of all, Barber and Theoharis are seeking to lead those who heed their call to follow the teachings of Jesus such as found in Luke 4:16~21 and Matthew 25:31~40.

Yes, how encouraging it is to observe the activity of clergy who are truly Christian leaders rather than misleaders, to witness Jesus-followers who are carrying on the legacy of Martin Luther King, Jr., Walter Rauschenbusch, and many other faithful clergy of the past.

The June 18 assembly/march will be virtual as well as live. (You can access the livestream of the activities that day beginning at 9:30 a.m., EDT, here.)

Perhaps most of you will not take the time to watch all the livestreamed program (and neither will I), but I at least will watch some of it from about 10:45 (EDT) that morning—and I hope you will, too.

Tasting the Grapes of Wrath

Last week I finished reading John Steinbeck’s classic novel The Grapes of Wrath (1939) again—decades after my previous reading of that powerful book. Although closely related to my two previous posts, I am writing again about the knotty issue of exploited laborers. 

Migrants and Immigrants

“What about the Immigrants?” was the title of my May 5 post, and this one might have been titled “What about the Migrants?” Whereas immigrants are people who move from one country to another, migrants move domestically from one region to another in their own country.

What is called the “Great Migration” was one of the largest movements of people in United States history. Approximately 6,000,000 African Americans moved from the American South to northern, midwestern, and western states from the 1910s until the 1970s.

The “Great Okie Migration,” another significant relocation of people in the U.S., took place in the 1930s as some 2,500,000 people migrated from the Dust Bowl region of the lower Midwest to California. Many of those migrants were from Oklahoma and were given the derogatory nickname Okie.

The Migrants in The Grapes of Wrath

As the many of you who have read The Grapes of Wrath know, Steinbeck’s book is about the Joad family, who traveled from Sallisaw, Okla., to the San Joaquin valley in California. Much of that trip was going west on Route 66, the Chicago to Los Angeles road that became a national highway in 1926.

Google maps indicates that the distance the Joad family traveled was more than 1,750 miles—and can be made in about 25 driving hours on today’s Interstate highways. But it took the Joads considerably longer than that in their rickety old vehicle.

But the worst of Joads’ troubles began after arriving in California. They were used at the discretion of the landowners and managers and had absolutely no bargaining rights. There were far too many migrants for the work available.

Those who did find work at a depressingly low wage one day might find the wage even lowered the next day as other migrants desperate to feed their families would agree to work for less.

The Joads’ decision to leave their home in Oklahoma and make the arduous trip to California was aroused by their vision of Calif. as a place of abundance for all.

Just before they left their old home, Grandpa Joad exclaimed, “Come time we get to California I’ll have a big bunch a grapes in my han’ all the time, a-nibblin’ off it all the time!’’

But Grandpa died long before the Joad family got to California, and for those who did make it, soon their vision of plentiful grapes and other fruit turned to grapes of wrath.

The online Merriam-Webster dictionary defines grapes of wrath as “an unjust or oppressive situation, action, or policy that may inflame desire for vengeance: an explosive condition.”

Those words appear only one time in Steinbeck’s novel by that name: “in the eyes of the hungry there is a growing wrath. In the souls of the people the grapes of wrath are filling and growing heavy, growing heavy for the vintage.”

The “Grapes of Wrath” in 2022

The current situation in the U.S. is far different, and far better, than it was in the 1930s.

Now, rather than there being hordes of workers without jobs, there is a shortage of unskilled laborers. Still, there are far too many workers with jobs that pay far too little. Laborers deserve a living wage.

William Barber II and Liz Theoharis continue to lead the Poor People’s Campaign, an anti-poverty campaign that calls for "federal and state living-wage laws, equity in education, an end to mass incarceration, a single-payer health-care system, and the protection of the right to vote."

Here in the Kansas City area, Stand Up KC is an organization of fast food and retail workers who have joined forces to demand better wages and a voice (labor unions) for low-wage workers.** 

Those of us who are better off financially need to act in greater solidarity with those around us who are presently tasting the grapes of wrath.

_____

** Here is the link to the Poor People’s Campaign, and the link to the blog post I made about Barber is here. And you can find more information about Stand Up KC here. 

Can a Barber do what a King couldn’t?

The day following Mother’s Day, May 14, is the date set for the launch of the new Poor People’s Campaign (PPC) activities. The original PPC was inaugurated by Martin Luther King Jr, but mainly because of his tragic assassination 601 months ago it didn’t accomplish what he had hoped for. The primary leader of the new PPC is William Barber II. Thus, this article’s title raises a question worth considering.

King’s Poor People’s Campaign

The original Poor People's Campaign was created on December 4, 1967, by the Southern Christian Leadership Conference, led by MLK, to address the issues of unemployment, housing shortages for the poor, and the impact of poverty on the lives of millions of Americans.

Unlike King’s earlier efforts, the PPC addressed issues that impacted all who were poor and was not just a movement to help African-Americans.

King considered the Memphis Sanitation Strike to be a major part of that original campaign—and he had gone to Memphis in support of the strikers when he was shot and killed on April 4, 1968.

Led by King’s associate Ralph Abernathy, meaningful PPC activities began on Mother’s Day five weeks after King’s death. Unfortunately, few significant changes resulted from those activities.

Barber’s Poor People’s Campaign

William Barber II, who was still four years old when King was killed, is the primary leader of the new PPC, which he is linking to “a national call for moral revival.”

Beginning five years ago when he was the president of the North Carolina NAACP, Barber led the Moral Monday Movement in that state. He is now president of Repairers of the Breach, a social justice organization (see here).

This year on six consecutive Mondays beginning on May 14, the PPC will promote six Moral Monday activities. The first four are designed to combat poverty’s impact on education, systemic racism, militarism, and environmental degradation.

On June 11 the theme is “everybody’s got a right to live in fair housing and earn a living and wage.” Then the final activity on June 18 is about the “fusion movement rising and the strategic solidarity of intersectional struggle.”  

What Would Success Look Like?

Unlike the PPC 50 years ago, the new PPC led by Barber is operating in over 30 of the states and in the nation’s capital. Active participants are being trained to engage in non-violent civil disobedience activities.

According to an April 10 Associated Press article, Barber has said that the 40 days of action will have been successful if, at the end, the campaign has changed the country’s narrative so that the poor are discussed and they’re involved in creating strategies to get people out of poverty—and that includes a lot of people.

The overall U.S. poverty rate was about 13 percent in 2016, and for African-Americans that rate was almost 22 percent.

I am too old (or, more likely, too much of a wimp) to travel to Jefferson City and to be involved in the non-violent civil disobedience activities scheduled for May 14 (which may result in participants being arrested). But at least, I plan to attend the 6 a.m. send-off rally that morning in downtown Kansas City.

Also, I am making a small monthly contribution to help support this new PPC, and perhaps some of you readers are doing the same—or are even directly involved in the PPC activities where you live. I hope so.

I also hope and pray (literally) that Barber and this year’s Poor People’s Campaign will be able to do what King and the 1968 PPC was unable to do.

[For those who might like to read more about the PPCs of 1968 and 2018, I recommend this article, which was in the May issue of Sojourners magazine.]