Category Archives: Christianity

Church to Go Solar with City of Chicago Grant

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Almost all content on this blog is written by me. On rare occasions, I have hosted a guest writer when I decided it was appropriate. In this case, I am sharing an announcement from my own church, which is entering an agreement with the City of Chicago for a grant to support installing a solar energy system on its roof. I am elated to share this news and my own role as both grant writer and primary contact for an administrative team that will work with the city to implement this dynamic project.

 

Jim Schwab

 

Augustana Solar Project Announcement

March 5, 2024

Augustana Lutheran Church of Hyde Park Receives Major Grant for

Transformational Solar Energy Project

In February 2024, the City of Chicago awarded Augustana Lutheran Church of Hyde Park and Lutheran Campus Ministry a $233,880 Chicago Recovery Plan (CRP) grant. The grant, a part of the CRP’s Climate Infrastructure Fund, will support the cost of a solar project to transform Augustana’s energy use. Funding for the CRP came partially from the federal American Rescue Plan Act of 2021.

With a two-year implementation window, the grant will underwrite re-roofing a portion of Augustana’s building followed by the installation of 102 solar panels on top of the new roofing. As a part of the solar installation, new electrical work in the building will allow the congregation to use the panels to power its electricity needs.

According to the Rev. Nancy Goede, Augustana’s parish pastor, “Christians are called to be stewards in every aspect of life, both at church and at home. We’re also called to care for the created world. This project is a great way to connect our desire to be wise stewards of our facility with moving in a new direction to reduce energy consumption and counter climate change. It allows us to move away from fossil fuels, and to demonstrate to other religious communities and our neighbors that this is possible.”

Augustana’s grant proposal arose from discussions within its Green Team. Led by co-chairs Elizabeth Roma and Shirley Wilson-Sigler, the Green Team is a working group dedicated to connecting the congregation’s spiritual practices and traditions with solutions for climate change and environmental justice issues.

Green Team member Jim Schwab led the effort to develop and write the proposal. According to Schwab, “Solar energy is one of several renewable energy technologies that are critical in moving communities and nations away from reliance on fossil fuels like oil, coal, and natural gas that add greenhouse gases to the Earth’s atmosphere. Solar rooftops are an ideal way also of decentralizing energy production. In the event of a grid failure during a disaster, they also allow buildings like churches, schools, and businesses to continue generating their own clean energy, enhancing community resilience in the process.”

Engineers estimate that, at times, Augustana’s solar array will produce more electricity than needed and that excess will be sold back to the grid, while at other times the congregation will continue to supplement power from the solar panels with electricity purchased from the grid. Averaged over time, the engineers predict that the energy generated will exceed Augustana’s current electrical usage.

The grant, administered by Chicago’s Department of Planning and Development, will reimburse Augustana’s costs. The congregation is securing short-term financing to bridge the gap between incurring the expenses and receiving the grant’s reimbursements, according to the congregation’s treasurer, Carolyn Rahaman.

A goal of the Climate Infrastructure Fund is to support projects that serve as examples for the community. “We pray that this project will offer an urgent yet hopeful message to our neighbors,” according to Augustana’s campus pastor, the Rev. Matthew Stuhlmuller. “Earth’s climate is changing, and all of us need to reimagine our use of the earth’s resources. Both religious and civic organizations can play a key role in modeling sustainable practices for the whole community to follow. Solar energy is only one piece in a much larger puzzle, but together, our combined efforts can generate an outsized impact for generations to come.”

For more information, contact:

Parish and Facilities Administrator

Augustana Lutheran Church of Hyde Park and Lutheran Campus Ministry

5500 S. Woodlawn Avenue

Chicago, Illinois 60637

773.493.6451

office@augustanahydepark.org

The War Against Hope

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“Let no joyful voice be heard! Let no man look to the sky with hope in his eyes!” says Davy Jones in Pirates of the Caribbean: Dead Man’s Chest as his captives slave away on his ship. “And let this day be forever cursed by we who ready to wake…the Kraken!”

Alexei Navalny, 2011 photo from Wikipedia.

This well-known quote from a surreal character in a popular movie is a remarkable fit for the mood unleashed in Russia by President Vladimir Putin with the death of 47-year-old Alexei Navalny, an unparalleled advocate of Russian democracy, who suffered for his commitment with confinement in an Arctic prison after repeated attempts to end his life with poison. Putin, who has no apparent compunction about eliminating his opponents in any way possible, seems determined to become not only the Davy Jones of Russia, but of the world. If there were any doubt that his minions operate across the globe, consider that just yesterday (February 19), Maxim Kuzminov, a Russian pilot who defected to Ukraine with his Mi-8 helicopter last August, was found shot to death in Alicante, Spain. There is a long history of such assassinations by Russian agents of known dissidents abroad.

But the most compelling visions of his intended dystopia are those of the arrests of hundreds of Russians doing nothing more than laying flowers at memorials for Navalny. They are not even allowed to mourn their dead in peace because that would allow them to look to the dreary Russian winter sky with hope.

Hope for those with love in their souls, and passion in their hearts, is forbidden in today’s Russia.

If you have any doubt on that point, consider the position of Metropolitan Kirill of the Russian Orthodox Church, who has supported Putin in his quest for conquest of Ukraine and once described Putin’s rule as “a miracle of God.” The church has actively suppressed opposition to the war against Ukraine among its own priests, recently expelling one for his refusal to read a prayer for Russia’s success and for his anti-war remarks. The position of the Russian Orthodox leadership, securing its own comfort from oppression through complicit support for Putin, denies spiritual solace to those who seek a better day in their homeland and whose consciences are troubled by the unnecessary death and destruction he has unleashed. The church has sold its soul in a historical quest for sovereignty under an evil regime. (There are echoes of such behavior among certain churches in the United States that have aligned with Donald Trump as a matter of transactional convenience, but let’s save that discussion for another day.) In this sorry role, the Russian Orthodox Church has degenerated into a mere arm of the state, enforcing social conformity in the face of powerful demands for a voice of conscience to lift the morale of the Russian people.

Image from Shutterstock

It remains for courageous advocates like Navalny’s widow, Yulia Navalnaya, to brave the foul winds spreading from Russia and keep the candle burning. It remains for the rest of us outside Russia to recognize and confront the dangers posed not only by Putin, but by the “useful idiots” who continue to justify autocracy.

Jim Schwab

Spiritual Depth of Martin Luther King

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Holidays have a way of taming and diluting the real importance of the legacies and events they are meant to commemorate. This tendency is particularly true of today’s holiday celebrating the legacy of the Rev. Dr. Martin Luther King, Jr. These efforts reflect some discomfort with the true level of sacrifice and commitment involved in fighting for freedom. Resisting this tendency requires some real thinking and soul-searching.

Sometimes, a very good author helps us regain some needed perspective on what matters. Fortunately, a few months ago, Jonathan Eig issued a new, deeply researched biography of King that helps us understand better not only what King did in his short life, but why he did it and what forces made him who he was. Admirably, Eig does not shy away from any of the ugly difficulties that kept King in danger throughout a 13-year ministry that began in 1955 at Dexter Avenue Baptist Church in Montgomery, Alabama. The son of Martin Luther King, Sr., who was then the pastor of Ebenezer Baptist Church in Atlanta, outgrew his father’s legacy but also benefited enormously from his father’s self-made path from the son of Georgia sharecroppers to a prominent leader in the Black churches of the South.

Over the past two weeks, I have been leading a discussion of this remarkable book—King: A Life—in the Adult Forum of Augustana Lutheran Church of Hyde Park, in Chicago. The participation has been lively, and people have taken turns reading passages that I thought were especially illuminating. There is not room in one blog post to cover all that territory, so I highly recommend reading the book, but I will make what I think are some salient points about the King legacy.

First, I think it is hard for many people today, especially whites, to imagine the level of intimidation that racist thugs, including but hardly limited to the Ku Klux Klan, used in the post-Reconstruction South to suppress the Black vote, Black rights, Black dignity, and thus any semblance of true democracy. Eig relates one instance of family history in 1910, in which King’s ten-year-old father, then named Michael, was kicked by a white mill owner and sent home bleeding. His mother demanded to know who did that, then marched back to attack the mill owner with her own fists when he admitted doing this to her son. But her husband had to flee when a white mob arrived at their home. Black men who fought back, Eig notes, could pay with their lives.

The father remained bitter and became alcoholic even after returning home. King Sr., however, distilled the lesson that faith in God was the way out of that trap. He gained an education at Spelman College while working as a coal shoveler for a railroad company and became a preacher, ending up at Ebenezer. Later, in a 1934 visit to Germany, he was inspired by the legacy of Martin Luther to adopt that name in place of his birth name of Michael, and changed his son’s name, forever attaching the family to the legacy of the German religious reformer. Eig notes:

“He really related to Martin Luther,” said Isaac Newton Farris Jr., King’s grandson. “He had that same fighting spirit in him.”

His son would need that fighting spirit once he became the de facto and then real leader of the bus boycott that followed the arrest of Rosa Parks on December 1, 1955, in Montgomery for refusing to give up her seat to a white passenger. Just four days later, King, at the invitation of other Black leaders in the city, gave a powerful speech to an overflow rally at the Holt Street Baptist Church that ignited the spirit of the Black community. It led thousands to spend the following year walking to work instead of riding the bus.

All that made King a huge target for an increasingly angry white community, or at least that large part of the white community that was resistant to justice. The White Citizens’ Council, which included police commissioner Clyde Sellers, claimed it grew from 800 members to nearly 14,000 as a result of the boycott. King was arrested and thrown in jail following a trivial traffic stop when he picked up Black passengers as part of an effort to provide rides for Black workers at designated carpool locations. Mayor Tacky Gayle had instructed police to tail and harass Black motorists who provided such rides. On January 30, 1956, while Coretta Scott King was hosting a friend at their home, they heard footsteps on the front porch, after which a bomb exploded, damaging the front of the house. King gave a speech that is remarkable for self-restraint while nonetheless demanding justice, instructing the crowd that assembled to “love your enemies” but also noting that he did not ask to lead the movement, but “if I am stopped this movement will not stop. If I am stopped, our work will not stop. For what we are doing is right, what we are doing is just. And God is with us.”

Reread those last five words, for I think they are key to what is often missing from people’s recollection of who King really was. How did he succeed in leading a successful nonviolent revolution for major social change in America? I think it is worth quoting a whole paragraph from Eig, in which he nails the point that is often missing from discussion of the King legacy, the fact that he was committed to a life of deep faith despite all his fears that his life could be cut short:

In years to come, journalists, historians, and biographers would speculate about what made King special, about what gave him the courage and vision to lead. Some observers have stressed the competitive nature of King’s relationship with his father. Other have focused on cultural factors, noting the guilt he felt about his middle-class upbringing and pointing out that he arrived in Montgomery when liberation battles were erupting in Africa and Asia and when radio and television made it possible for a brilliant young preacher to be seen and heard in millions of homes. But the Reverend James Lawson, one of King’s contemporaries, has argued that those interpretations miss an obvious and powerful explanation—that of King’s calling from God. “That was my case, that was King’s case,” Lawson said. “It’s not . . . boasting . . . it’s the deep-down-inside awareness that connects your life up with the life force of the universe, the God who created the heavens and the earth, to quote the Hebrew poets. So, anyone who has that kind of a calling, that’s something that profoundly alters their way of thinking and behavior.”

There is a great deal of depth and detail in Eig’s book. Last September, at the Harold Washington Public Library in Chicago, in a program co-sponsored by the Society of Midland Authors (Eig lives in Chicago), I had the pleasure of hearing Eig speak and relate how he got turned on to working on this biography. The very next day, I acquired the book at a local store. After a major surgery two weeks later, which I related in my January 1 blog post, I had ample recuperation time to tackle a long book. I immediately turned to this biography, plowing through it day after day in rapt fascination, thinking about how I would have faced the challenges in King’s life, which ultimately ended in his assassination at age 38 in Memphis in April of 1968, an event that triggered a wide range of reactions including, unfortunately, urban riots.

In those 13 years that followed his assignment, at age 25, as pastor at Dexter Avenue Baptist Church in Montgomery, he not only watched the world change, but helped change it. The bus boycott ended with an NAACP victory before the U.S. Supreme Court in Browder v. Gayle, which effectively outlawed segregation in intrastate transportation. Later, he would deliver the famous “I Have a Dream” speech at the Lincoln Memorial in Washington, D.C., watch as President Lyndon Johnson signed major civil rights and voting rights legislation, march in the face of insults and brickbats for fair housing in Chicago, and support the garbage workers strike in Memphis that ended with his assassination. Profoundly aware of his own fears, flaws, and shortcomings, his faith nonetheless bolstered his courage and helped him refashion American democracy in a way that still enriches us today, even when we face new domestic threats to its preservation.

It is critical that we get in touch with the roots of that courage, so that we do not squander all that was won at such a high cost. It is critical that we believe that God meant us to be so much better.

Jim Schwab

New Year’s Thought about Legacy

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I am a tree lover, but not a tree hugger. I think there is a difference, although I do not wish to demean tree huggers in any way. I am simply coming from a different place, viewing matters through a different lens.

I can understand the emotional response that trees elicit from huggers. I appreciate the beauty that nature provides and feel moved upon seeing a forest or even the single American elm that towers over our backyard. I had already assumed that this tree, which we protected when we built our home in 1994 by adjusting the location of the garage and shortening its apron into the alley behind us, was at least a century oldwhen an arborist from Davey Tree, which prunes it periodically, confirmed my guess. At its ripe but healthy old age, it has watched many of us humans move in and out of the neighborhood and seen houses built and torn down. It has survived a dozen serious blizzards and major windstorms, such as the August 2020 derecho that brought 100-mph winds and two tornadoes to the city of Chicago. Having turned 73 just before Christmas, I can anticipate the possibility that the tree may yet outlive me. I hope it does; I would hate to have the responsibility of tearing it out if it dies.

Davey Tree at work on our American elm tree

But a great deal of my admiration for trees is intellectual and analytical. As an urban planner, I have come to appreciate their role in the city. I led a project for the American Planning Association (APA), published in 2009, that examined in depth how planners could prioritize the role of trees in helping us all build prosperous, beautiful, and environmentally healthy communities. As with any serious research project, I learned much from piloting that effort. I gained some in-depth knowledge of the various ways in which trees filter air and water pollution, reduce stormwater runoff and hence flooding, enhance property values, and temper human aggression, among other benefits to human society. We are fools when we think we can live without trees. Their presence helps humanize us.

I will not regurgitate here all the data that are available to confirm these statements. You can start just by downloading Planning the Urban Forest. I am making a point about my own perspective, which is built heavily upon science while honoring my own environmental instincts, which run deep. Half a century ago, I led the first student environmental organization at Cleveland State University. Instincts and intellectual curiosity often work together.

Photo of Pere-Lachaise by Bensliman Hassan. Photo from Shutterstock.

What prompted this reflection was a recent article from the New York Times. It actually concerned the gradual changes that have transformed a Parisian cemetery, Pere-Lachaise, opened in 1804. It houses, if that is the right verb, the remains of numerous artists and authors including Marcel Proust, Frédéric Chopin, and Oscar Wilde, or if you prefer more modern and volatile types, Jim Morrison of The Doors. Once tended like a golf course, it underwent a transformation after a city directive in 2011 encouraged cemeteries to stop using herbicides. In just a decade, nature has reclaimed much of Pere-Lachaise. Trees have grown, the canopy shades the grounds, birds nest in the trees, and the corpses in coffins share the land with the squirrels and foxes. A funny thing happened on the way to this green restoration: The cemetery became significantly more popular with people. Visitors now total more than 3 million per year. Nature and people are learning to live together.

There is a religious element that appeals to me as a Lutheran. Martin Luther himself was a mixed bag in many ways. He did not always know when to pause and think before he wrote, but there are numerous pearls of wisdom that persist nonetheless, aside from his theological disputations.

About 12 years ago, I believe, I was invited to speak at the annual conference of the Mississippi Chapter of APA—not once but twice. The first presentation involved contentious issues of hard-core planning, focused on hazard mitigation. The location, Ocean Springs, sits on the Mississippi Gulf Coast, which had experienced the worst storm surges of Hurricane Katrina in 2005. It was the second presentation that I found more inspirational because it focused on the then recently released APA report on urban forestry. During the audience questions, there was some inquiry about motivation for advancing the subject matter. Instead of offering a scholarly response, I offered my religious affiliation as an excuse for quoting Luther. When asked once what he would do if he knew the world would end tomorrow, he is reputed to have replied simply that he would “plant a tree.” That sort of defiant commitment to hope, and the recognition that trees are a potent symbol of hope, I said, was what motivated me. It is what truly makes us human.

I want to make two things clear as this new year begins and I edge ever closer to an eventual and inevitable demise. First, I have left instructions for my cremation because, in the 21st century and devoid of any superstitions about how our remains are handled, I wish not to occupy any real estate after I die. I do not need to take up space in in a local cemetery. God will decide what to do with my spirit. Second, however, I do want my successors and friends to take time during or after a memorial service to plant a tree.

Please, just plant a tree and say a simple prayer. No more powerful message is needed. Trees will speak for themselves.

Jim Schwab

The Struggle for Climate Sanity

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It is Sunday evening as I start this blog post. Whether I finish it tonight is less important than simply getting it done. I had intended to get it done earlier, but other matters intervened, including a death in the family, so I am doing it now.

Part of my motivation is that I feel a small sense of empowerment from a successful start to a two-month series of Adult Forum discussions of climate change at my own church. I became the volunteer coordinator of the Adult Forum, which is the adult discussion group that meets during the Sunday school hour, in 2017, just in time for the 500th anniversary of the beginning of the Reformation. That is no small thing at a Lutheran church. Last week, introducing the moral and ethical questions surrounding the biggest existential question of our times—the radical environmental changes produced by humans in the industrial age—we had eight people in attendance, not huge but remarkably good as church attendance struggles to regain traction after two years of pandemic lockdowns and fears of new waves of COVID. Our congregation has taken the pandemic seriously, and many of the elderly and the immunocompromised watch the weekly services online. This week, Adult Forum attendance grew to ten. Most people seem committed to the series. And they have lots of questions and paid rapt attention. I supplement what we do in our one-hour discussions with email distribution of links and attachments to additional material.

We started on the first Sunday by focusing on Katharine Hayhoe’s new book, Saving Us: A Climate Scientist’s Case for Hope and Healing in a Divided World. My choice was deliberate. Before we tackled the science and the social and planning issues of climate change, it seemed important to consider how climate change became such a divisive issue for American society and the world. And there seemed no better place to start than with this excellent book.

Roots of Division

Why and how did climate change become such a divisive issue? Part of the answer is that climate simply became one of several issues that provided potent material for political polarization, which has also infected debates about racial justice, immigration, and a frequently paranoid distrust of science that has hampered efforts to address the COVID-19 pandemic. In other words, the larger political environment swept climate change into the cauldron of this hostile partisan warfare. Consider the timing. Newt Gingrich’s right-wing uprising in the Republican party during the Clinton administration, a predecessor of the later Tea Party during the Obama administration, came along just as climate change was emerging as a topic of serious scientific debate. In due course,

Source: US EPA

looking at the data, an overwhelming percentage of scientists in relevant fields came to accept the basic premise that human activities of the Industrial Age are the only credible cause of the warming effects we are seeing today, but the political discourse on the right largely dismissed the evidence. That discourse of dismissal was heavily supported by the fossil fuel industry and a public relations campaign to muddle the issue, a matter discussed in 2010 in the book by historians Naomi Oreskes and Erik Conway, Merchants of Doubt.

However, there is also the fact that climate change poses a long-term threat that many people find difficult to recognize as a more immediate crisis, at least before it is too late to reverse the damage. History is replete with examples of people failing in this way, and George Marshall, in Don’t Even Think About It: Why Our Brains Are Wired to Ignore Climate Change, published in 2014, explains why we are prone to disregard distant threats in favor of the problems immediately in front of us. Of course, in recent years, as evidence of the more visible and tangible impacts of climate change has accumulated, our attention to the larger problem has grown. But so, too, has the denial in some quarters, fueled in part by the growing distrust of science and scientists, who used to enjoy much higher regard in most quarters of modern society. But that was before they inherited the thankless task of explaining what Al Gore two decades ago called “the inconvenient truth.”

A Matter of Values

Katharine Hayhoe is one of those people who has found a mission in life. Such people are blessed because a positive mission, even or especially in the face of challenges, serves to help clarify one’s values. Hayhoe is clear about hers. An evangelical Christian from Canada, now working at Texas A&M University, she is committed to caring for the poor, the hungry, and the sick, but also to the truth, which means that, for her, facts matter. They matter greatly. She also likes to discuss what faith can teach us and how we communicate with each other in a civil and loving manner, something that is not always easily achieved. There are, in fact, times when the only option in a hostile conversation is to walk away.

The central point is to understand who we are and what we stand for as we undertake to persuade others not only that climate change exists and matters, but why it matters. And so, at the very outset, Hayhoe provides a chapter titled “Who I Am.” It is her suggested inventory of self-assessment:

  • Where I Live
  • What I Love Doing
  • Where I’m From
  • Those I Love
  • What I Believe
  • Be Who You Are

The underlying point, she stresses, is that people will care about climate change for different reasons, their own reasons. People, she notes, generally already have the values they need to care about the issue but often have not connected the dots. The only way those of who do care can help them connect the dots is by first inquiring about those values they share, and then listening. Without listening, we are largely talking past each other, which yields more tension than progress.

Photo from Shutterstock

As an example, she cites the day she spoke to the West Texas Rotary Club, whose banner declared “The Four-Way Test.” The test was, first, Is it the truth? Second, Is it fair to all concerned? Third, will it build goodwill and better friendships? And fourth, will it be beneficial to all concerned? She reports that she skipped the luncheon to spend the next 20 minutes reorganizing her presentation around those principles, noting, for example, that nearby Fort Hood, a military base, now draws 45 percent of its power from solar and wind, “saving taxpayers millions.” She won over some skeptics because, once they connected the dots, the whole proposition of confronting climate change became more meaningful in terms they understood and accepted.

Facts and Tribal Loyalties

“Facts are stubborn things,” President John Adams once wrote. They don’t bend to our preconceptions or political wishes. Nonetheless, people like to be able to choose the facts they embrace while ignoring those that fail to confirm their biases. To varying degrees, this probably describes all of us because human nature is seductive about illusions, but reality can be harsh when it asserts itself. The role of education is, in large part, to help us learn how to learn and, in the process, be willing to confront our biases. Learning is a life-long challenge.

One crucial bit of learning regarding opinions on climate change is that not everyone is on one side or the other. There is a spectrum between the polar opposites. While completing work on Planning for Post-Disaster Recovery: Next Generation several years ago, I discovered the work of two researchers, Tony Leiserowitz and Ed Maibach, who had produced a journal article titled “Global Warming’s Six Americas.” They systematically described six camps, or tribes, of people with different perspectives on climate change. Two, one on either end of the debate, corresponded with our common tendency to divide people into “pro” and “anti” factions. One, the Alarmed, are those who see a serious and near-term threat to the planet from climate change. Another, the Dismissives, reject any mention of climate change and are most likely to buy into conspiracy theories and misinformation.

But between them are four other groups:

  • Concerned, who accept the premise of climate change but see the threat as less immediate;
  • Cautious, who still need some convincing but are open to persuasion;
  • Disengaged, who “know little and care less”; and
  • Doubtful, who don’t see a serious risk.

I was pleasantly surprised that Hayhoe introduced their work in her first chapter, noting that the percentages of Alarmed had grown in the past decade, basically siphoning some numbers from the Concerned. The two groups combined form a narrow majority, while the Dismissives constitute about 7 percent. The percentage of Cautious had remained at about 20 percent.

The most important fact emerging from the survey work of Leiserowitz and Maibach is that those totally dismissing climate change as a reality are in fact a distinct minority. One conclusion that flows from that is that those working to educate the public on climate change have a large field to work with and can reasonably sidestep the Dismissives. Arguing or even talking with them is likely to prove a waste of time.

The Futility of Guilt

One approach that Hayhoe almost categorically rejects is laying guilt trips on individuals over consumer choices, in part because the tactic seldom includes a realistic assessment of the alternatives that people face in deciding how to live their lives and get things done. She particularly dislikes what she calls purity tests. For example, she notes that one British colleague questioned why she flew to a speaking engagement in Alberta instead of taking the train from Texas. The problem is that no such direct train route exists. Hayhoe calculated the time, hours, and expenses involved in even attempting this approach through roundabout scheduling and found, for one thing, that the miles involved in driving to Oklahoma City to catch a train east and north into Canada from New York City, in order then to use the Canadian rail system to cross the country from Toronto were enough to get her colleague from London to Irkutsk in Siberia. It would also take several days in each direction. It simply was not a practical option.

Many potential alternatives for reducing our carbon footprints must first be created through the political or economic system before individuals can be held accountable for failing to use them. In many parts of the country, people lack the ability to meet online efficiently because our nation has yet to make adequate or high-quality broadband available. One cannot use options that one does not have. People cannot be blamed for driving a car to a meeting in a location where mass transit is not available. It is small wonder that people often feel their efforts do not matter when they are faced with a paucity of individual consumer choices, especially when powerful forces have worked to ensure that more desirable choices cannot be implemented. Understanding this fundamental point is essential in recognizing why the debate over infrastructure policy is a debate about what future we wish to create for ourselves. Once upon a time, our nation chose to facilitate nationwide mobility by creating the interstate highway system. Today’s debate is in part about creating a network of charging stations that will make driving electric vehicles feasible for the average motorist. Societal choices dictate many individual choices, and focusing guilt on individuals is in most cases an exercise in futility. We could better spend that time moving mountains on Capitol Hill.

Why Everyone Matters

There is a great deal more to the book than I am recounting here, as is the case with almost any book that is well worth reading. The important conclusion Hayhoe offers, however, is one that should be common sense but suffers from a surfeit of wishful thinking. Basically, climate change is a situation wrought by humankind and, ultimately, fixable only by humans. Hayhoe makes clear that, in her belief system, it is illogical and irresponsible to expect God to intervene to solve the problem because God has given us agency to tackle problems of our own making. She quotes Proverbs: “Whoever sows injustice will reap calamity.”

Our failure lies in not realizing that we are simply subject to the rules of physics. Put another way—one perhaps more akin to Eastern philosophies–we have not aligned our lifestyles and social systems with a sound understanding of natural systems. As Hayhoe states, “If humans increase heat-trapping gases in the atmosphere, the planet warms. Pretending we can defy physics by putting our heads in the sand or cultivating a positive attitude will merely keep us slightly happier until (and more surprised when) the axe falls.”

False hope is often fatal, and at the very least self-destructive. Hayhoe prefers rational hope, wherein we recognize risk and understand the stakes involved in the situation we have created, noting that this requires courage but also provides vision. Ultimately, vision is not simply some magical gift from the Almighty. It flows from the hard work of clarifying our goals and beliefs and acting on those beliefs. It is the hard but rewarding work of empowering the willing.

Jim Schwab

Consider Your Victims

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We are probably all born with a certain focus on our own needs. The first job of a baby is to survive, but ideally, we learn from parents, especially, but also from others around us that somebody else cares and takes care of us when we most need the help. With any luck, we learn to extend that same concern from ourselves to others, and as we grow, we learn how we can support and cooperate with our fellow human beings. Empathy must be taught, and not everyone learns, or learns well.

I would like to believe that this article will reach someone and cause them to think about any potential victims of their actions. Maybe it will, but I also doubt that the most violent among us are reading my blog. I have good reason to suspect that my content over the past eight years, while apparently attracting more than 31,000 subscribers, has not provided much raw meat for those who feel the need to attack others to get what they want. They may not read much at all. But I can hope.

But I must wonder sometimes whether perpetrators of violent crimes, especially those involving theft, give much consideration to their victims. The overwhelming majority of victims of violence mean something to someone. In some cases, they may have networks of friends upon whom they are positive influences. They may be positive assets for local communities, whether those be neighborhoods, religious congregations, schools, or extended families. They mean something to other people, and the community will be weaker without them.

Or do their attackers just see them as vulnerable prey, much as a bobcat might view a rodent when the cat is hungry?

I keep wondering about one such recent victim in Chicago. We have plenty of victims in Chicago, often of gun violence, though in this case no gun was involved. His car was the object of desire, and a 73-year-old man, moving slowly, became the target of an attempted carjacking. The two youths hit him in the head, then pushed him in the chest, and he died of a heart attack. Two young men, 18 and 17, now face serious charges and may end up sacrificing many years of their lives in prison. Their future looks bleak.

Keith Cooper at a 5K “Ditch the Weight & Guns” walk & run in Chicago’s Englewood neighborhood. Photo provided by Keinika Carlton.

Keith Cooper, the victim, was a member of Augustana Lutheran Church, to which I belong, and a vital, active part of the Hyde Park neighborhood that surrounds it. He was a proud Marine Corps veteran, having joined in 1968 at age 21 and served in Vietnam. When you needed a volunteer, he was likely to be there.

Keith with daughter Keinika, her husband Curtis Carlton, and granddaughters Alyna and Mikayla. Photo provided by Keinika Carlton.

“He just loved to help,” his daughter, Keinika, says. “He was a community-based individual.” When she was growing up, she recalls, he taught his children that “you can’t complain if you don’t do anything.” Ever seeking to mentor those he loved, he brought granddaughter Mikayla, now 11, to Sunday school when he came to church. Keinika said he joined Augustana about ten years ago. He was, however, already familiar with the church from growing up in the neighborhood near 54th and Kimbark on Chicago’s South Side.

But it was more than growing up near the church. Keith told the current pastor, the Rev. Nancy Goede, that he had been baptized there as a child. Keinika had Sunday school attendance slips from 1959, when he was 12. Later, as a teen, he served as an acolyte. He drifted away in his teens, but returned as a mature adult. In recent years, I often served with him as an usher.

Keith Cooper with daughter Keinika. Photo provided by Keinika Carlton.

He joined the church shortly after two heart surgeries that were necessitated by a torn aorta and involved heart valve replacement. Keinika describes her time in the waiting room as “nerve wracking.” Her father underwent rehab to rebuild his body. For this very reason, she says, when she learned of the nature of the attack the day it occurred, she knew why his heart failed. She knew, she says, that he would not survive.

That is, however, part of the problem with random victimization of an old man the attackers never knew. It probably never occurred to them that their physical assault could result in death. They knew nothing of this personal history, or why he seemed to be moving slowly, if that was their perception, but now they own the consequences. As Judge Charles S. Beach II said in addressing Frank Harris, the 18-year-old, as they were charged in court with murder, “To say that it’s painful for me is an understatement—because anytime that I see a young man such as you before me with such a terrible thing on their shoulders, it’s painful for us and society and just about everyone.”

As Keinika asked during an interview with me last week, “Did you all even think this through?”

Kimbark Plaza at E. 53rd St. and Kimbark in Chicago’s Hyde Park neighborhood.

What is stunning about the entire incident is that it occurred in broad daylight in a busy commercial strip, Kimbark Plaza. It occurred roughly between 12:30 and 12:40 p.m. in a crowded parking lot, with numerous surveillance cameras. There were reportedly dozens of witnesses in nearby stores, many of whom came out, including an off-duty paramedic who tried to revive him as he lay on the ground, unresponsive, until police arrived. Sadly, he was already dead when an ambulance brought him to nearby University of Chicago Hospital. He had been at Kimbark Plaza to run errands. He often shopped for groceries at Hyde Park Produce.

Meanwhile, having failed to open the car, a Hyundai Santa Fe SUV, the two young men fled but were identified and arrested by police about a half-mile away, trying to change clothes in a synagogue courtyard. Harris was about to become a senior in high school, but the two had some prior arrests, including other carjackings in May and last December.

Keith will be sorely missed by those who knew him—and there were plenty who did. As the Hyde Park Jazz Festival grew as an area attraction each summer, it was Keith who helped arrange for some artists to perform at Augustana. When volunteers were needed to park cars for events like the Jazz Fest or the 57th St. Arts Fair, earning parking fees to support the church, it was most often Keith who could be found collecting the fees and directing people to available spaces. For his 74th birthday, which would have occurred July 22, his Facebook request was to raise $500 for his beloved church. My wife attended one of his AARP-sponsored driver skills refresher courses at the church for seniors who could then get small discounts on their car insurance. Keith was the host. Keinika says he was involved in a recent Juneteenth festival. I could go on, but you get the idea. Church, school, neighborhood, the city of Chicago, he loved them all and supported them all.

From years of passing conversations with him, I gathered the impression that part of his motivation may have come from his own struggles. At one point earlier in his life, he was briefly homeless. He knew what that felt like and gladly assisted with a monthly community breakfast for disadvantaged people. Bill Tompsett, a retired attorney and long-time member of Augustana, says he helped by greeting people as they arrived, but when he was missing for a few weeks, Keith asked him why. Bill explained that he had hurt his back and could not stand for two hours to greet people. Keith assured him that he could still greet people sitting down, and he resumed his duties. Little things like that mattered. Keith did several jobs in his life, including driving trucks and selling jewelry and books. His daughter told reporters he had “tons of books,” among which he particularly liked black history and science fiction. In retirement, he was driving a Lyft car to earn extra money. Keith knew from personal experience that there are many people struggling to survive in our community, and he sought to help where he could.

It is noteworthy that more than 100 people gathered at Kimbark Plaza on Friday evening, July 16, two days after Keith died, to honor his life and offer prayers, holding candles while West African drums were played.

“Talking drums” performing at the visitation for Keith Cooper, July 24, 2021.

Those “talking drums” were also present a week later, on Saturday, July 24, for a visitation in the Augustana fellowship hall, at which members of the U.S. Marine Corps also presented a flag to honor his service. Dozens of participants in the event responded to Keinika by offering one-word descriptions of Keith such as “kindness” and “commitment.” Two days later, following a moving funeral service, his ashes were interred in the memorial garden outside the fellowship hall, where he joined other saints who preceded him.

Augustana’s memorial garden

The city of Chicago and Hyde Park lost a valuable, generous, and committed citizen because, once again and too often, some people, too often too young, chose a path in which they failed to consider who their victim might be, what he meant to those around him, and what they took from their community as a result. It was all very sad, and I kept thinking during the funeral, all very unnecessary.

Jim Schwab

Acting in Good Faith

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How does one portray the life of a man whose ultimate fate was a hanging at the hands of the Gestapo, with just four weeks left until the German surrender in World War II? Even an experienced professional actor might find that role daunting. I played that role last Friday evening in what amounted to my amateur acting debut, complicated by a Zoom platform in what we all hope are the latter stages of a pandemic. I’m certainly accustomed to being on a stage in front of an audience as a public speaker, but in those situations, I am speaking for myself. Portraying a historical figure of the magnitude of Dietrich Bonhoeffer is a very different matter.

The collective performance of volunteers mostly from Augustana Lutheran Church of Hyde Park in Chicago occurred on the anniversary of Bonhoeffer’s execution in 1945, at the Flossenburg concentration camp near the German border with Czechosolvakia. One suspects the SS, whose Judge Otto Thorbeck condemned him to die the day before the hanging, must have been in a hurry. Just two weeks later, American troops liberated the camp.

Script cover for “The Beams Are Creaking”

My intent in discussing this in a blog post is not to review the play, The Beams Are Creaking, by Douglas Anderson, but to reflect on what I learned from taking on this role in the first place. It is also the case that several rehearsals—and rereading the script a few times—occupied enough of my time to explain my hiatus from blog writing in recent weeks. It was only as we practiced our parts that I began to realize what I was trying to accomplish, but I was hooked. The play begins in 1933, with Bonhoeffer returning from the United States to Germany at the dawn of the Nazi rise to power. There are several biographies of Bonhoeffer, the most notable probably being that written by his close associate, Eberhard Bethge, Dietrich Bonhoeffer: A Biography, originally published in Germany in 1967, and later translated into English.

The necessary brevity of a play, if done well (and this is), condenses essential points and makes them more visible not only to the audience, but to the actors as well. I quickly realized from the full scope of the script that Bonhoeffer was not entirely the same man in 1945 that he was at the outset of the drama, when a streak of naivete about the German future still shaped his outlook. Born in 1906 in what is now Poland, Bonhoeffer returned from America with decided impressions about the injustice perpetrated on the American Negro, but not disposed to compare their situation with the plight of Jews in Germany, in part because he simply did not believe that Germany could succumb to the appeal of Adolf Hitler. Confronted early in the first act by Hans von Dohnanyi with the possibility of the Nazis gaining power, Bonhoeffer simply replies, “It couldn’t happen. It couldn’t happen in Germany.” By now, of course, the most observant among us are aware of a few too many historical developments that “could not happen” but did.

Photo of Dietrich Bonhoeffer, reproduced from Wikipedia at https://en.wikipedia.org/wiki/Dietrich_Bonhoeffer

Bonhoeffer was soon disabused of his initial perspective, particularly when he dares to give a radio speech implicitly criticizing the Fuhrer. The Nazis silenced the radio station before he could finish. And that is the first of many steps that lead him steadily, inexorably, into a conspiracy to assassinate Hitler—a conspiracy that failed with dire consequences for those involved. When the play ends, he is sitting in Tegel prison, but Gestapo agents have come to transfer him to Flossenburg, which all around him know to be a death sentence.

The challenge for me in playing Bonhoeffer was to transfer to a Zoom screen that sense of the gradual but inevitable shift from a 27-year-old idealist, steeped in faith as a trained theologian and pastor, to a 39-year-old man who has come to terms with the deepest meaning of faith at the darkest moments in anyone’s life.

This struggle for almost anyone involves a powerful mixture of personal circumstances and challenges and some sort of deep faith that undergirds the transition that his life undergoes. One key turning point, midway through the play, involves the planned emigration of his sister, Sabine, and her Jewish husband Gerhard, to escape the coming Holocaust. In the play, this is the point when, having been approached by others who are involved in the plot against Hitler, he decides, “I will be a conspirator.” This is not a line that I shouted from the rooftop; it was one that I delivered with a heavy heart, realizing what will likely be demanded of Bonhoeffer in the coming years.

The second and final act opens later with Bonhoeffer in prison, chatting with a friendly guard, musing over his role as a thorn in the side of the Gestapo. The middle of the act consists of a monologue, Bonhoeffer with a mop talking to the floor, articulating his frustration with the official church in Germany, its betrayal of principles and purpose, ultimately concluding that it has driven the thinking man from the church because, “It honesty doesn’t know what to say to him.” One might call it a sense of despair, but it is also a lonely note of defiance.

One cannot gainsay the role of faith in Bonhoeffer’s life and how it affected his decisions. For a 39-year-old man facing death, he left behind some of the most meaningful spiritual writings of the 20th century, including his letters from prison, but also the classic The Cost of Discipleship, which begins with the theologically famous line, “Cheap grace is the mortal enemy of our church. Our struggle today is for costly grace.” Bonhoeffer was not about to lie to anyone about the high cost of confronting evil power.

That is the background. What did I learn from this volunteer dramatic effort? First, there was the challenge of presenting this on Zoom, as pandemic restrictions made a live stage presentation problematic. We practiced on Zoom, which was never designed for presenting plays, and learned to work with its limitations. These included the need for all of us to wait at strategic points to deliver our lines until Nancy Goede, pastor of Augustana, who conceived of this operation in the first place, secured the licensing rights to present it, and acquired the scripts for all of us, could produce sound effects (such as knocking on a door or a phone ringing) at points where that otherwise would have been a background stage noise. On Zoom, however, our talking would have filtered out such sounds, so we had to master the timing to allow those sounds to occur. There are scenes where the historical context emerges from radio announcements, and certain people had to provide those, speaking into makeshift microphones of the era, and so forth. In many ways, despite the visual presence on Zoom, our production resembled an old theater of the radio, and with a story set in the 1930s and 1940s, perhaps that aided the dramatic impact. But taking all the emotional impact of the story I mention above, and framing it within Zoom, was an interesting challenge and ate up a significant amount of time in rehearsals.

Given that almost no one had the spare time to learn every line by heart, this was “Readers Theater,” in which people used the script during the performance. However, to increase the impact of Bonhoeffer’s presence, I mastered the art of essentially hiding the script below the screen, that is, out of sight of the webcam, while also anticipating lines that I could deliver without even looking at it. On stage, all of this would have been impossible, but then Zoom made other things impossible, such as Bonhoeffer hugging or kissing his fiancée, Maria von Wedemeyer, when she visits him in prison. Live theater online involves its own fair share of compromises.

I would love to provide some photos here of the performance, but licensing rights prohibited recording. I have chosen to make do with other approaches to make this more visually interesting.

Me, as Bonhoeffer, in “studio” in clerical garb for scene with Hermann Goering and Bishop Ludwig Muller

In addition to the invisible but important influence of people like the pastor, I must mention that no performance like this operates without serious teamwork. Much of what I did gained from the adroit counterplay of other actors. Dan Friedrich, who played multiple roles, was a remarkably cynical Hermann Goering, making very effective use of Goering’s perverse sense of humor, as in a meeting between himself, Bonhoeffer, and Bishop Muller of the German national church. When Bonhoeffer offers to show that his opposition movement has some 6,000 pastors objecting to some new Nazi policy declarations, Goering laughs it off by noting ominously that “we already know who they are.” Both my role and Dan’s demanded an effective foil on the other side. I learned how to use such foils to the benefit of the portrayal of my own character. On

Theresa Fuchs in downtown Chicago

the other hand, Theresa Fuchs, a visitor from Germany working at the Goethe-Institut, played a very convincing and sincere Maria. Her soft German-accented English lent an air of linguistic reality to the play, but more importantly, she also schooled the rest of the cast on the proper pronunciation of German names (though it didn’t always take, as one might expect).

Andrea Holliday

Dan Friedrich played both sides: General Hermann Goering and the anti-Nazi conspirator Schlabrendorff. That is, when not also playing an American correspondent at the 1936 Berlin Olympics.

As for Dan, a software developer who has a serious sideline hobby in comedy improv, he can take credit for introducing us to Andrea Holliday, who provided the narration where Zoom made certain stage effects either difficult or impossible.

In the end, this experience taught me a deeper respect than I already had for what professional and even community theater actors attempt to do all the time. It involves investing some of your own emotional energy in the portrayal of the character, and in the case of a character like Bonhoeffer, some significant willingness to try to achieve an understanding of that person’s world view and faith. Frankly, after this 2 ½-hour online presentation was over, I felt a significant need to unwind and recover from what I had just done. Acting is a unique artistic enterprise in the way it demands that you embrace another person’s perspective, especially when that person is a historic figure, rather than the product of a creative author’s mind. It stretches one’s mind and heart in special ways.

Jim Schwab

P.S.: For a blog perspective on the presentation by Pastor Nancy Goede’s husband, Jim Vondracek, click here.

Test of Moral Imagination

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Okay, now I’m angry. I had not intended to produce another blog article quite so soon, but false prophets are rampaging through the vineyards of the Lord. Fortunately, there are only a few of them reported so far, two of whom have been cited for certain misdemeanor offenses. But with the coronavirus, it takes only two megachurch pastors calling hundreds of people to live church services to let loose the plague on not only their own followers but everyone around them. They need to get some common sense and knock it off.

In addition, Rev. Jerry Falwell, Jr., son of the founder of the fundamentalist Liberty University in Virginia, has called students back to the campus after spring break, ignoring the actions of almost every other college in the nation to forsake such close contact and take lessons online for the duration of the semester. With several documented cases on campus already, the question is how many more students and staff will be infected.

In Central, Louisiana, Pastor Tony Spell of Life Tabernacle Church was arrested after holding services on Sunday in violation of the emergency order by Gov. John Bel Edwards for Louisiana residents to stay at home for the coming month. Released after his booking, he proceeded to defy the order again by holding services on Tuesday evening. As on Sunday, curious onlookers wondered what he was doing. On Sunday, according to the Chicago Tribune, people in the neighborhood were questioning what made the people of the church think they were so special as to disregard Gov. John Bel Edwards’s stay-at-home order. No one is discriminating against anyone’s religious rights because the order does not prohibit online gatherings and similar modes of worship. It aims to limit large crowds to inhibit the spread of a deadly virus for which there is, as yet, no known vaccine or effective cure. That is a matter of public safety. Thousands upon thousands of other congregations nationwide are live-streaming church services as a substitute for assembling masses of people in a Sunday morning petri dish for coronavirus.

I write from personal experience. My own congregation, Augustana Lutheran Church of Hyde Park, in Chicago, suspended services more than two weeks ago, but provides recordings, readings, and other online and private opportunities for worship and meditation as we can. I serve as the coordinator for the Adult Forum, the Sunday school session for adults, which predictably draws its fair share of devoted seniors, who are at greatest danger of exposure, and about whom we are most concerned. We are not meeting until further notice. We may miss the interaction and the discussions, but we do not wish to put anyone’s life in danger. Our priority is safety. We want everyone to emerge from this in good health.

In Tampa, meanwhile, Pastor Rodney Howard-Browne of the River at Tampa Bay Church violated a stay-at-home order by holding services this past Sunday. He later turned himself in to authorities, but the law firm representing him maintains that the church practiced social distancing. Given the human interactions inevitably occurring in large crowds, that may be beside the point. However, USA Today reports that, in a Facebook post, Howard-Browne described coronavirus as “blown totally way out of proportion.” It is worth noting that Florida is nearing 7,000 confirmed cases with 87 deaths so far, and the trend is moving rapidly upward. One wonders if the families of victims share his perspective.

Mark my words: In the face of the pervasive concerns of neighbors and fellow citizens and fellow Christians, such defiance soon turns to arrogance. And arrogance demonstrates egotism, not faith.

New U.S. coronavirus cases per day, as of April 1, 2020, courtesy of Wikipedia: https://en.wikipedia.org/wiki/2020_coronavirus_pandemic_in_the_United_States
(same for both graphs)
New U.S. deaths from coronavirus per day, as of April 1, 2020, courtesy of Wikipedia

Given several thousand deaths to date in the U.S., out of hundreds of thousands of confirmed cases, with untold suffering likely still to come, I have a simple question for these three ignorant gentlemen:

Who the hell do you think you are?

Pastor Tony Spell insists he will do it again because “God told us to.”

I’m sorry, but I don’t believe that. All those other pastors and rabbis and imams and nuns and priests, including Pope Francis, who is not asking anyone to come to the Vatican for Easter because he cares about the lives of fellow human beings, seem to be getting a very different message, which I suggest might sound something more like this:

Take care of my people. Save lives, especially those of my elderly servants, by taking precautions. This is your chance to show how you love each other, protect each other, and lead each other through the valley of the Shadow of Death. Use this opportunity to make your communities stronger. And, for my sake, think about the lives and health of my thousands of servants on the front lines–the doctors, the nurses, the EMTs, the social workers, the police—they are parts of your flock to whom I have assigned great responsibilities. Please do not think me so vain nor so cruel as to insist on the continuation of live worship services during this crisis. This is your opportunity to show that I have gifted you with moral imagination. Use it.

Jim Schwab

Now Is the Time

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In the mid-1960s, before the advent of the personal computer, when a manual typewriter was the state of the art in original document production, I took a high school typing course in which I learned the QWERTY keyboard and how to manipulate my fingers to put words on paper more rapidly. There were some curious practice exercises that people used to gain such mastery, memorized phrases that one might type repeatedly in order to build digital agility. One of them was this gem:

Now is the time for all good men to come to the aid of their country.

Even as I wrote this now, I did not make it to the end of the sentence without a stumble. Unlike my teenage days, however, I now can simply back up and overwrite mistakes or even just rely on Microsoft Word’s spell-correct functions to fix things for me. How the world has changed. In those days, I had to laboriously apply White-Out to the page. (Millennials can be excused for looking up that brand name.)

In the woke 2020s, of course, it is perfectly appropriate to change the wording of that exercise to “all good men and women” or even “all good people.” And indeed, many of the people I will call on in this essay are women in positions of power in the United States Congress, most notably the U.S. Senate. Of the 53 Republican Senators, nine are women. That is more than enough to tip any vote in that body.

I mention this typing exercise because it always made me wonder, “when is now?” What is the crisis that would trigger this aid from all good people, and what would that aid be? In recent weeks, it has become very clear to me that now is now, and the aid is that of people with enough courage and conscience to develop a clear-eyed vision of the challenge posed by the current President of the United States. The Senate trial of the impeachment charges brought against him started this afternoon.

As sometimes happens, one can see some of the ground shifting beneath the feet of those who assumed they could respond from a position of power without response to the evidence or the larger issues surrounding the case. It has happened before, and the shifting of the ground was the fundamental reason in 1974 for the resignation of President Richard Nixon before his case ever came to trial. It is taking longer in this case simply because President Trump has thrown up one obstacle after another to prevent any witnesses from the Executive Branch, and any documents, from reaching public view. Arguing that the House should spend endless months challenging assertions of executive privilege in order to bring its case, the President and all his henchmen seem determined to run out the clock before the 2020 election. Wisely, Speaker Nancy Pelosi did not fall for this travesty and insisted on moving forward before Trump’s campaign could summon interference in another election.

The game now, in the Senate, is to claim that the House cannot bring witnesses that it failed to summon during its impeachment investigation, even though most could not be subpoenaed in a timely fashion because of White House obstruction. Despite that, a parade of good men and women, mostly civil servants and career diplomats, made their way to the House of Representatives to testify both for closed-door depositions and open hearings because now was their time to come to the aid of their country. For that, most were reviled publicly by the President himself.  We have never seen such a shameful display of executive arrogance before in American history.

The House impeachment managers, led by Rep. Adam Schiff, chair of the House Intelligence Committee, in the last two hours as I write this, did a masterful job, in my opinion, of highlighting the hypocrisy of Trump’s allies claiming that the House should have heard from witnesses whom Trump himself barred from testifying. As the public begins to focus more closely on this point, the ground may shift some more—if not in changing votes in the Senate on the rules of the trial, then quite possibly in November when voters decide how much hypocrisy and unfairness they can stomach before they rebel.

Look, I am not a lawyer, so I am not attempting to present legal and constitutional arguments here, but as a very well-informed citizen, I am more than entitled to introduce some moral and intellectual perspective. The Republican approach in both houses of Congress has struck me as a competition to produce the best imitation of Sgt. Schultz from the silly 1960s television show, Hogan’s Heroes, which featured some ingenious Allied prisoners of war in a German stalag during World War II. Schultz was known for turning a blind eye when Col. Hogan engaged in some forbidden antics, always using the stock line, “I see nothing,” enunciated with a heavy German accent.

But it may also be a grand imitation of the three wise monkeys of Japanese legend, See No Evil, Hear No Evil, and Speak No Evil, each of whom participated in a charade to avoid seeing the obvious. After all, if President Trump insists his phone call with Ukrainian President Zelenskiy was “perfect,” then there must be no reason to examine the evidence, right? So, let’s hear the arguments first in the Senate trial, and decide later whether we wish to view documents or hear from witnesses. If it weren’t such tragic farce, it might make for good material for a Saturday Night Live skit. But sometimes, the truth is so baldly scary that any potential humor associated with it fades into the shadows.

I say that because the evidence is mounting that Trump simply does not understand, or does not wish to understand, that presidential power is not and never has been unlimited under Article II of the U.S. Constitution. No previous president has assumed that he was entitled simply to do whatever he wanted. Respect for the U.S. Constitution, to which each swore an oath to “protect and defend,” and a sense of patriotic honor about protecting democracy itself, restrained their worst impulses. Until now.

It so happened that, over the recent holidays, I discovered and read a short biography of Dietrich Bonhoeffer (Radical Integrity: The Story of Dietrich Bonhoeffer), the German Lutheran pastor who in the 1930s and 1940s undertook to oppose the rise of Adolf Hitler. Ultimately, he was involved in a plot to assassinate Hitler in the waning days of the war. With just a month left before Germany surrendered in May 1945, the Nazi authorities, with an eye to avenging any opposition to Hitler, executed him at Flossenburg prison. To this day, he is regarded as a religious and patriotic martyr for standing up to tyranny under the Nazi regime. He knew the consequences he faced, and he was not deterred. I have long known about Bonhoeffer but had not read his story in depth. The short, popularized version by Michael Van Dyke resulted in my tracking down (through colleague Allison Hardin as I was recovering from surgery) the full 1,000-page biography from 1970 by close Bonhoeffer associate and seminarian Eberhard Bethge (Dietrich Bonhoeffer: A Biography). I aim to read it in full in the coming months.

I mention it because, in staring down the intimidation practiced by Donald Trump, the relentless shredding of opponents’ reputations, the ignorance of history accompanied by thirst for power that characterizes his presidency, and the inability to acknowledge, let alone apologize for, error under any circumstances, no one is asking anyone in Congress to put his or her life on the line in the way that Bonhoeffer and similar principled critics of tyranny were willing to do. They may fear losing a Republican primary as a result of Trump ginning up his base, but there is life after politics, and certainly life after a single defeat by the followers of a president who is likely to be a spent force in American politics within five years. The question is one of having sufficient courage and integrity to challenge this march toward authoritarianism while it still matters. Political self-preservation in the short term is a very myopic goal. Abraham Lincoln lost re-election to the U.S. House because of his opposition to the Mexican-American War, only to resurface a dozen years later as one of the greatest presidents in American history.

But alas, it appears that when the time comes for someone to write the story of the 53 Republican Senators in the 116th Congress, they may need to reverse the title of President John F. Kennedy’s famous book and call theirs Profiles in Cowardice. But we shall see. There is always the opportunity for a miracle of conscience. Some good people may yet come to the aid of their country.

Jim Schwab

Small Gestures Matter

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Last week was for me an eventful time, including a four-hour trip to Dubuque, Iowa, on Thursday for the Growing Sustainable Communities conference, an event the city sponsors every year. I spoke in a session that afternoon, October 24, on community planning for drought, but mostly what I remember was the combination of keynote speeches that addressed the major issues of our time, notably including a luncheon talk on Friday by Dr. Katherine Hayhoe, of Texas Tech University, on communication about climate change. It was impressive and inspiring but underscored how much work lies ahead to reverse damaging trends affecting our planet.

But the week started out differently, with smaller actions that I think are extremely important in setting the tone for the way all of us relate to our fellow human beings.

My wife and I are members of Augustana Lutheran Church of Hyde Park, in Chicago. Situated catacorner from the Lutheran School of Theology in Chicago on E. 55 St., our church enjoys the benefit of the knowledge that abounds among the LSTC faculty. I serve as coordinator of the Adult Forum, an adult discussion group that meets during the Sunday School hour. That makes me responsible for finding speakers, programming discussions, and promoting the events. On Sunday, October 20, we discussed actions we could take following a five-week series covering the World War II Nazi death camps, visited by Dr. Esther Menn and her husband, Bruce Tammen, in August during a trip to Poland and Ukraine, which fed into considerations of how we treat immigrants and minorities in our own time.

Our pastor, Rev. Nancy Goede, told me about an incident that occurred the prior Tuesday in Chicago’s Pilsen neighborhood, at Lincoln United Methodist Church. Lincoln has chosen to become a sanctuary church out of concern for the safety of undocumented immigrants, but a man shouting Nazi slogans came to the building in an angry confrontation with church staff. It was not the first time the church had been targeted for its actions. The man proceeded to smash the front window.

There is little we can do directly about an incident that is already past, but we decided that we could establish a supportive relationship with the congregation in the face of this hate crime, so we composed the following letter, eventually signed that day by at least 25 members of Augustana:

To the Members and Staff of Lincoln United Methodist Church:

We are very sorry to hear about the incident on October 15, in which a man shouting Nazi slogans smashed the glass window on the front door of Lincoln United Methodist Church.  We have learned that you have been targeted by right-wing groups for your stance in establishing Lincoln UMC as a sanctuary church.  We support your efforts and pray for your safety as you continue to follow your consciences in doing the Lord’s work.

Your Brothers and Sisters in Christ at Augustana Lutheran Church

Indeed, part of the purpose of this letter is to reassure Lincoln United Methodist Church that its members are not being left to handle this attack in isolation from the rest of the Christian community. We had learned a great deal about the high cost of silence during the Holocaust, as well as the need to forcefully address racial equality as we commemorated the 100th anniversary of Chicago’s race riots in 1919, a story detailed well in Claire Hartfield’s recent book, A Few Red Drops.

But that is not all we chose to do. Esther Menn then noted the American Jewish community on this past weekend would be commemorating the first anniversary of a violent anti-Semitic attack at the Tree of Life synagogue in Pittsburgh, in which eleven members were killed, and seven others wounded, by a man apparently inspired by right-wing rhetoric. Robert Bowers, a truck driver from Baldwin, Pennsylvania, was arrested for the massacre, and authorities said he used social media beforehand to post criticism of the Hebrew Immigrant Aid Society, which has been supportive of the human rights of immigrants to the U.S.

In solidarity, Augustana announced that members of the congregation, as well as people from LSTC and McCormick Seminary, would gather last Friday evening to walk to nearby KAM Isaiah Israel congregation in Hyde Park to join its Friday evening shabbat service. Once again, Augustana would make a simple statement in opposition to hate crimes and violence against religious and ethnic minorities and immigrants. Because traffic on the way back from Dubuque that afternoon obviated the possibility of my own participation, Esther related to me that 27 people from Augustana and the two seminaries joined the effort, plus others who met them at the synagogue, and that their presence was greatly appreciated.

Supportive visitors at the doors of KAM Isaiah Israel synagogue. Photo provided by Esther Menn.

Sometimes, it is worth remembering that the simple act of reaching out to say we care and stand behind others is enough to establish lasting and meaningful bonds between otherwise disparate groups of human beings. It certainly is a place to start.

Jim Schwab