I have discovered that few things are so controversial among Christians and met with such incomprehension (and ignorance) as veganism. “Do you eat only salad?” is a question I often get, or “you don’t eat wheat flour, right?” Not to mention all the extremely hilarious meat jokes (sarcasm intended). But I have discovered that most times people have preconceptions about what it means to be vegan and the reasons behind it.
When I tell people that I’m vegan, most assume that it is due to the animal ethics. And to be honest, it was probably how it started. Twelve years ago, I became a vegetarian because I loved animals, and felt like a hypocrite towards them when I ate meat. But over time I began to think about whether this really was a sufficient reason. As a Christian, I believed that humans have been appointed to manage creation and that we have a higher value than animals. If an animal’s death would be the prerequisite for human life, it would be a morally acceptable thing to do (as it turns out this is not the case today, as I will explain below).
The Bible doesn’t condemn meat eating or consumption, it doesn’t forbid us to kill animals. Jesus ate fish. Paul ate meat. I know. But this is not directly applicable to today’s society; partly because of the meat industry’s impact on climate change, but also because of hunger.Continue reading It Should be Natural for Christians to be Vegan→
I’ve been a peace and justice activist now for eight years; campaigning, advocating and debating for things like disarmament, pacifism, economic equality, poverty reduction, sustainability, environmental protection, gender equality, open borders and religious freedom. My motives are Christian: I believe this is what Jesus wants me to do and that it makes the earth represent God’s goodness and love better. Still, I’ve stood side by side with atheists, agnostics, Muslims, New Agers, Buddhists and others in a common fight for a better world for all.
I’ve found that activism for peace and justice can serve the role of a common denominator and a platform for cooperation between different worldviews and beliefs. That’s why it plays such a prevalent role in different ecumenical and interreligious councils – we might not agree on who God is, but we all agree that no child should starve to death. It’s why many people who aren’t Christians will still agree with Christians on one thing concerning Jesus: that he was a good moral teacher.
Hence, morality can be viewed as one of the least exclusive claim of any religion. In fact, it can be viewed as one of the least religious! I’ve had several friends who, when they doubt their Christian faith, becomes activists for a while and emphasises Jesus’ ethical teaching, before leaving the faith altogether and becoming atheists or agnostics.Continue reading Why Activists Need God to Make Their Case→
Who are the poor in scripture and how are they to be treated among the community of God’s people? As believers and those who believe the Bible is our guide, we might examine the many stories, and passages in the Bible to find our way through the various conundrums our society faces. Especially as believers, we have a great and holy call to be agents of God and healers of a sin-sick world.
The group I wish to examine in the Bible are the widows, orphans and foreigners. They are described as the vulnerable ones who need the extra support and focus from God’s people. They are also the ones whom God has said that He himself would defend.
Who are the widows? Widows often become poor or socially vulnerable due to the loss of a husband. This could apply to women who are divorced and raising small children, to women who are emotionally abandoned through abuse and neglect by a spouse. These are women whose husbands have died and are now vulnerable in the community. Continue reading Caring For The Vulnerable Among Us→
When I became a Christian, following Jesus seemed like the most revolutionary thing I could do. The teachings of Jesus are radical. The way the early church lived out the gospel inspires me to go deeper, give more of myself, and nurture a grander vision for what human community could be like.
The more I read the New Testament, I more I find myself pushed towards a lifestyle that challenges our present society to its foundations. In contrast to the radical individualism of consumer capitalism or the enforced conformity of most religious communities, the way of Jesus demands both radical openness and profound submission to the guidance of the Spirit.
This revolutionary new reality plays out in love for enemies. We find it when we choose relationship and trust rather than money and self-interest. It comes alive in the healing power of forgiveness and the daily practice of justice. Continue reading So you Want a Revolution?→
Ebony Adedayo about what the Pentecostalism she grew up in was lacking.
“What will people think
When they hear that I’m a Jesus freak
What will people do when they find that it’s true
I don’t really care if they label me a Jesus freak
There ain’t no disguising the truth.” – Jesus Freak, DC Talk
If there is anything Christian song that characterized my experience as a young person, it would have to be DC Talk’s Jesus Freak. Released in 1995, it defined what it meant to live a life completely sold out to God. Living a life on fire, as we so affectionately called it, was a big deal for youth like me who grew up in a Pentecostal context such as the Assemblies of God. In the era of the Brownsville Revival and the Toronto Blessing, being consumed with anything else simply wasn’t an option if you were truly a Christian. Continue reading The Social Dimension of the Power of God→
When sociologists Donald E. Miller and Tetsunao Yamamori decided to study indigenous churches with active social programs in the developing world, they were astounded to find that the overwhelming majority of them were Pentecostal or charismatic. They studied the dynamic of Pentecostal social engagement further in their book Global Pentecostalism: The New Face of Christian Social Engagement in which the coined the term “Progressive Pentecostal”. PCPJ’s Micael Grenholm asked Dr. Miller to expand on their findings in an email interview.
What does it mean to be a “Progressive Pentecostal”?
The stereotype about Pentecostals is that they are focused exclusively on salvation and not social transformation. In our research, this was a false dichotomy since we encountered many Pentecostal and charismatic congregations that were engaged with their local community, addressing issues related to poverty, drug addiction, mental illness, corruption, etc. It is relatively rare that Pentecostals are addressing social policy issues at a political level and, unfortunately, they have sometimes supported right-wing dictators. Continue reading Why Most Pentecostals Around the World are Progressive→
Since early August last year, PCPJ:er Micael Grenholm lives in a Christian intentional community in Kettering, central England, called Holy Treasure. Erica Ramirez interviewed him about what it’s like to live and share income with nine other people.
Micael, can you explain to me your living arrangement, both in domestic terms and economic terms? Holy Treasure is part of something called New Creation Christian Community (NCCC) which in turn is part of the Jesus Fellowship Church, or Jesus Army. NCCC is at the core of Jesus Army, basically every local congregation is based around a community house, and almost a quarter of all church members live in community. I work at one of the church’s businesses called Goodness Foods with video making. All my wages are sent to the bank account of Holy Treasure, the “common purse”, which then provides me with all the food, clothing and transport I need. Continue reading What is Community of Goods Like?→