Betsy Shirley

The deadly environment for activists is closely tied to recent Honduran history. Following the 2009 coup, in which democratically-elected Honduran president Manuel Zelaya was deposed, the new government declared Honduras “open for business” and granted profitable contracts to transnational companies looking to capitalize on Honduran natural resources — including resources on indigenous land. When leaders like Cáceres demanded the rights guaranteed to indigenous people by the U.N and the International Labor Convention — including the right to determine how indigenous land is used — it wasn’t great for business. The death threats followed.

Nia Zalamea is a board-certified general surgeon. After five years in a traditional medical practice in rural Virginia, she joined the Church Health Center, an organization in Memphis, Tenn., that seeks to reclaim the biblical commitment to care for our bodies, minds, and spirit. She is one of two general surgeons in the U.S. who does full-time charitable work.

1. Why did you leave traditional medical practice? I went into medicine to serve; it was the one craft and skillset I could offer to an individual in front of me. But after five years, I found out that I wasn’t actually living my mission; I had put five people into bankruptcy. What I saw in rural America was that even one operation could completely derail not just one generation but multiple generations. Not just in terms of economics, but in terms of social capital, education, and everything we know that affects health and medical care.

2. What exactly does the Church Health Center do? The Church Health Center is a medical wellness home for the underserved, the uninsured, and the underinsured of Memphis. We provide surgery on a sliding scale; if someone can’t afford the surgery, it gets written off. The hospital supports the surgery in not charging the hospital fee, which is a huge chunk of the cost. So it’s not free, but the out-of-pocket cost for the patient is extremely low. We just make it affordable.

3. What are some of the barriers that prevent your patients from having access to health care? We have ongoing workshops during open enrollment to get people on to Affordable Care Act plans, but what is deemed “affordable” is not always affordable; the majority of my patients are 150 to 200 percent below the poverty line. Another barrier is access: Just because you have an insurance card doesn’t mean the doctor will see you. And this is where a lot of the injustice lies; many doctors’ offices and businesses have closed their doors to new Medicaid patients. Finally, the Affordable Care Act doesn’t cover everyone; my patients include undocumented immigrants, refugees, and patients from other countries whose children are being treated nearby at St. Jude Children’s Research Hospital.

Julia de la Cruz, originally from Mexico, is a farmworker, an organizer, and a member of the Coalition of Immokalee Workers (CIW). After forging agreements with 14 of the largest food retailers in the U.S.—including Walmart, McDonald’s, Trader Joe’s, and Chipotle—to establish labor standards and fair wages for tomato workers, CIW launched the Fair Food Program, a partnership among growers, farm workers, and retail food companies ensuring fair pay and humane working conditions on participating farms. This interview was conducted in English and Spanish, with Elena Stein, a faith organizer for Alliance for Fair Food, translating.

1.  Why have farm workers in the U.S. continually faced unfair wages and inhumane working conditions? The body that was most responsible was not the growers who employ us, but actually the corporations at the very top of the supply chain who use their enormous purchasing power to demand artificially low costs of the produce we harvest. That demand results in growers cutting costs in the one place where they can: labor. And there you get the poverty and exploitation that we have experienced for decades.

2.  Does it help farm workers if consumers stop purchasing products that are grown in bad working conditions? More and more we hear this idea of voting with your fork: this idea that consumers affect conditions based on how they use their dollar. But the truth is that if somebody chooses to refrain from buying a good, the impact really won’t be felt by corporations such that they’ll be forced to change their policies. But corporations will be impacted and forced to change their policies when a worker-led campaign forces them.

So we’d ask consumers to build consciousness by listening to farm workers and their experience and their analysis of the food system that nourishes each of us. The second thing we’d ask for is commitment—and that can mean a lot of things, but it definitely means getting to the street and protesting the corporations that have turned a blind eye to the abuses they have perpetuated.

In honor of the one-year anniversary of Michael Brown’s death in Ferguson, Mo., Sojourners asked a variety of faith leaders — Catholics, Baptists, Muslims, agnostics, evangelicals, and humanists — to reflect: How has your faith been challenged, affirmed, or deepened by the Black Lives Matter movement? Has your theology changed? And, most importantly, what are we being called to do? 

Here’s what they said.

Following the Supreme Court’s ruling today that “same-sex couples may exercise the fundamental right to marry in all States,” many wondered how Christian leaders in the U.S. would react.  

But despite lingering stereotypes, many religious folk in the U.S. are now supportive of same-sex marriage. In fact, a recent survey found that “among religiously affiliated Americans, supporters today actually outnumber opponents.”   

Below, read some of the responses from Christian leaders — including evangelicals, Catholics, and Protestants — who have expressed their joy and support for today’s Supreme Court ruling, as well as the work left to be done towards full LGBTQ inclusion in our nation and churches.  

FOR ANYONE who’s sick of explaining that not all evangelicals are flag-waving, Quran-burning, gay-hating, science-skeptic, anti-abortion ralliers, The Evangelicals You Don’t Know: Introducing the Next Generation of Christians provides a boost of encouragement. Written by frequent USA Todaycontributor Tom Krattenmaker, this who’s who of “new-paradigm evangelicals” explains how a growing movement of Jesus-followers are “pulling American evangelicalism out of its late 20th-century rut and turning it into the jaw-dropping, life-changing, world-altering force they believe it ought to be.”

Unlike their predecessors, these new evangelicals are characterized by a willingness to collaborate with members of other religions and no religion for the common good, warm acceptance of LGBTQ folks, a rejection of the dualistic pro-life vs. pro-choice debate, and a desire to participate in mainstream culture rather than wage war against it. All this “while lessening their devotion to Jesus by not a single jot or tittle.”

Admittedly, the book’s cover photo doesn’t quite do justice to Krattenmaker’s observations. Featuring young worshipers in a dark sanctuary with hands uplifted and eyes closed, each apparently lost in a private moment of four-chord progression praise, the cover looks more like a Hillsong worship concert circa 1998 than cutting-edge 2013 evangelicals. (If you’re unfamiliar with the four-chord progression, Google “how to write a worship song in five minutes or less.” You’re welcome.)

Since the establishment of The Council for Biblical Manhood and Womanhood in 1987 and J.I. Packer’s 1991 article “Let’s Stop Making Women Presbyters” in Christianity Today, there’s been a resurgence of traditionalist theology among some American churches. Instead of advocating “male headship,” they now promote “complementarianism.” Instead of portraying women as intrinsically “serving, subordinate, and supportive,” they now advocate “biblical womanhood.” But it’s the same patriarchal heresy, just with new language.

Rachel Held Evans, a Tennessee-based evangelical Christian raised in conservative Christian churches, decided to turn the tables. She vowed to take all of the Bible’s instructions for women as literally as possible for a year. A Year of Biblical Womanhood: How a Liberated Woman Found Herself Sitting on Her Roof, Covering Her Head, and Calling Her Husband Master is the often-hilarious, engaging, well-researched, deadly serious result. (You can read all about her adventures at rachelheldevans.com). Former Sojourners editorial assistant Betsy Shirley, a student at Yale Divinity School, interviewed Evans in August 2012.
 

How to deepen our spirituality, one step at a time.

Interview with John Francis by Betsy Shirley