Commentary

Here at Sojourners, we believe following Jesus means being “creatively maladjusted” to the dominant definitions of success; for us as editors, this means resisting the tyranny of fickle algorithms that have so much power in determining which stories get read and which don’t. We love the 10 stories listed below, but each year we publish hundreds of beautiful and important stories, interviews, columns, reflections, reviews, and poems — and darn it, we aren’t gonna let algorithms tell us (or you!) what stories matter most.

Churches far too often operate under the “male gaze.” The male gaze, a term I'm borrowing from film criticism, always answers the question of “Who is this for?” with “Well, men, of course.” Some congregations, even though they affirm women pastors, worship directors, and singers, still caution them to dress so that the men in the congregation don’t find them “tempting.” The male gaze is always cisgendered and heterosexual, so churches that are formed by the male gaze are structured to be hostile toward queer people (no matter how kind congregants in those churches are to queer individuals).

The 1992 classic is full of wonders you can’t find anywhere else: Michael Caine starring in a children’s movie, a ghost of Christmas future that haunts me every time I consider splurging on frivolities, and a drum set at a Victorian England Christmas party. But the movie isn’t just a fun, Muppet-y take on Charles Dickens’ classic novella; it’s also a compelling screenplay with heart-warming, humorous songs that offer a radical Christmas message of “cast down the mighty … send the rich away empty.”

I know talking about international lending policies makes most people want to yawn, but the Bible takes debt — and the people who profit from it — seriously. In his opening Nazareth sermon (Luke 4), Jesus cites the prophet Isaiah to proclaim “the year of the Lord’s favor,” a passage that evokes the ancient instructions for debt forgiveness, such as those found in Deuteronomy 15 (“Every seventh year you shall grant a remission of debts”). While biblical scholars can’t confirm that these Jubilee injunctions were fully lived out, these instructions were understood to be a regular course corrective to extreme inequality and injustice. Other parts of the Bible flat-out forbid charging interest when the person seeking the loan is poor (Exodus 22:25, Leviticus 25:37).

Christians who appreciate soccer, when we watch the World Cup, are not only celebrating stunning aerial goals but are also learning about sin and evil. The workers exploited for the World Cup, which ultimately is a purely recreational event, need to be mourned. Migrant labor markets all over the world prioritize money over human lives — the United States. We live authentically as people of faith in this corrupt world when we acknowledge sin, challenge the powers that be, and work for change so as to prevent the sin’s recurrence.

Day is who Mayfield looks to when her soul is parched and she longs to be renewed with God’s love “in order to keep going.” I found Unruly Saint spiritually nourishing in this way: It wrestles with the questions of how we keep going, how we keep having hope in our exhausting world, how we keep our inner light burning. “She wanted to keep a flame lit for people wondering how to break the cycles of war and oppression built into our histories and hearts,” Mayfield writes.

Voting, while essential, is just the starting point when it comes to following the mission Jesus outlines in his initial sermon in Nazareth to “bring good news to the poor … and proclaim the year of the Lord’s favor” (Luke 4:18-19). Civic discipleship recognizes that in our democracy — imperfect as it may be — fulfilling Jesus’ call to bring God’s reign of justice, righteousness, and inclusive love closer to earth requires that we are actively and at times courageously engaged in our politics. The marriage of our civic participation with being followers of Jesus is rooted in the conviction that our deep civic engagement is because of our faith, not despite it.

We must reject the idea that wealth has any bearing on a person’s true acumen, potential, or value. This is harder than we might think and takes some deliberate work. Frankly, it might be harder and more important to rethink our ideas around poverty, recognizing that a person’s lack of money doesn’t tell you anything about the value of who they are, what they’re capable of, or what they have to offer the world.

This election is just the most recent manifestation of deeper social divides in both the U.S. and Brazil. Benjamin A. Cowan, a historian at the University of California San Diego, notes that, since the 1980s, both countries have experienced a coalescing of “moral majorities” and right-wing populist groups, often with conservative Christians on the front lines. In Brazil, like in the U.S., certain affinities are grouped together. In the United States, a political slogan like “Jesus, guns, babies” attracts conservative constituents. In Brazil, conservatives rally around “beef, Bible, and bullets.” No wonder it feels like Texas.