Community

Human Trafficking: Community Is Essential

Kev Draws / Shutterstock.com

Kev Draws / Shutterstock.com

Diedrich Boenhoeffer wrote about it. Pastors preach about it. Churches strive for it.

Community.

It is a concept that has had a long history in the American church. It can come in many forms. Bringing a meal to a stressed out new mother. A church ice cream social. Youth group. Singles ministry.

But what does community look like when working on a social issue?

For human trafficking, that community comes in the form of partnerships. The 2000 federal Trafficking Victims Protection Act (TVPA) originally addressed human trafficking by creating the three 'Ps': prevention, protection, and prosecution. But after implementation occurred, the anti-trafficking community realized there was something missing. Thus, in 2008, the fourth 'P' —partnership — was added.

Fallout in the Neighborhood When a Catholic School Closes

Photo courtesy of University of Notre Dame

Garnett and Brinig’s book. Photo courtesy of University of Notre Dame

What happens to a community when a Roman Catholic school closes its doors?

That’s the question Nicole Stelle Garnett and Margaret F. Brinig, two Notre Dame law professors, pondered as they studied closures in Chicago, Philadelphia, and Los Angeles.

There were 7,000 Catholic schools in the U.S. in 2010, down from 13,000 in 1960, according to the National Catholic Education Association. The decline, rooted in the migration of parishioners to the suburbs and the secularization of Catholic culture, has been dubbed the “closure crisis” within the church.

Religion News Service asked Garnett about what she and Brinig found in their investigation, which resulted in their new book: Lost Classroom, Lost Community: Catholic Schools’ Importance in Urban America.

The interview has been edited for length and clarity.

The Church Has Left the Building

Federico Rostagno / Shutterstock.com

Federico Rostagno / Shutterstock.com

Last year I spoke at a missional church conference in Southern California. The guy who spoke before me asked every one of these missional pastors do a simple exercise.

“Turn to the person sitting next to you,” he said, “and tell them the names of your neighbors on every side of your house (or apartment) and share one story about their lives.”

The room went abuzz.

After a few minutes the speaker called the audience back and asked: “How many of you could share the names and stories of each of your neighbors on every side of your house?” No one raised their hands.

The speaker asked how many could share the names and stories of a few of their neighbors. Only about three people in an audience of about 200 raised their hands. This was a missional conference.

Remember That Our Lives Matter

Pedro II / Shutterstock.com

Pedro II / Shutterstock.com

It feels awkward and even a bit inappropriate to be talking about ‘celebrity news’ when so much is going on around the world: Iraq, refugees in Syria, children stranded at borders, Michael Brown’s death and Ferguson, Ebola, Ukraine, and the list tragically goes on.

But then again, it feels appropriate because it’s another reminder of the fragility of our humanity.

As has saturated the news, Robin Williams passed away this week. His life ended way too short at the young age of 63 – apparently because of suicide. While this was news to me, Robin had been struggling with intense depression – especially as of late — and was recently diagnosed with Parkinson's Disease.

To be honest, I don’t get caught up too much on celebrity happenings mainly because there’s not much genuine connection. I don’t really know them personally. Make sense? Robin Williams’ death – on the other hand – just felt like a painful punch in the gut. Perhaps, it’s because Mork and Mindy (Nano Nano) was the first TV show I watched (along with Buck Rodgers) after immigrating to the United States. I deeply resonated with Mork – this ‘alien’ or ‘foreigner’ from another land trying to fit in. Perhaps, it’s because so many of the characters he played in countless movies influenced me on some level as it did so many others.

A 'Discipleship of Equals'

"Living the Word" reflections for October 2014 can be found here. -- The Editors

ACROSS DENOMINATIONS, Christians have attempted to build a more egalitarian and democratic ecclesiastical structure. The phrase “discipleship of equals,” coined by the feminist theologian Elisabeth S. Fiorenza, suggests that a community of Jesus’ followers cannot tolerate an absolute, centralizing power that justifies a relationship of dominance and subordination.

Yet, while Christians continue to challenge hierarchical structures in the church, we also acknowledge that a discipleship of equals will not be established simply by removing the hierarchy. The church is enmeshed in a concrete reality of everyday life, filled with a web of power relations that are neither fixed nor necessarily top-down.

Power relations experienced within the church are often inconspicuous. They take the form of microaggressions, subtle insults against other members because of gender, sexual orientation, race, class, and ability status. What is even more hurtful is that these insults are often disguised as “caring,” as when someone perverts a prayer request into gossip. The experience of the powers in the church can be paradoxical. Christians must deal with complicated and variegated claims to power, all of which borrow the name of God.

The texts for the next four weeks highlight the struggles in forming a community of God. They raise the question of power relations within the faithful community: How do we use the word “power” and what should be our first instinct in situations of conflict?

Min-Ah Cho is assistant professor of theology and spirituality at St. Catherine University in St. Paul, Minn.

[ SEPTEMBER 7 ]
Slow Peace
Ezekiel 33:7-11; Psalm 119:33-40; Romans 13:8-14; Matthew 18:15-20

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Catholic Sisters Are Redefining Leadership

A new model of leadership that’s been refined in the fires of change and conflict is emerging from U.S. religious women.

In June, the Institute for Policy Research and Catholic Studies, along with Solidarity with Sisters, invited 150 people to Catholic University for an opportunity to discuss the model of leadership that has developed in Catholic women’s communities around the world over the last 50 years since Vatican II. The event coincided with the release of Spiritual Leadership for Challenging Times, an anthology of 10 addresses given by Leadership Conference of Women Religious (LCWR) presidents.

Catholic sisters are emerging as leaders ahead of their times. From Sister Simone Campbell, SSS, and Nuns on the Bus to Catholic Health Association CEO Sister Carol Keehan, DC, who helped pass the Affordable Care Act, to former LCWR president Sister Pat Farrell, OSF, who practiced authentic spiritual leadership in the face of the Vatican’s ongoing investigation of that organization (an investigation that Pope Francis should have laid quietly to rest, but has not), religious women are getting notice for their thoughtful, faithful leadership in the face of withering criticism and their own communities’ dramatic changes.

What are the marks of this new leadership?

1. Leadership must begin with facing oneself. Sister Marie McCarthy, SP, calls this taking “a long, loving look at what is.” Developing a prayerful, contemplative consciousness allows illusions and judgments to fall away. What changes are needed so that we can go “deeper into life, into service, into God,” as Sister Joan Chittister, OSB, writes? “The purpose of leadership is not to make the present bearable,” writes Sister Joan, but “to make the future possible.” This kind of leadership is measured and evaluated by the degree to which the people around the leaders are inspired to effective, resilient change.

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Agents of Grit and Grace

THE 67 PEOPLE gathered in the basement of Union Baptist Church in Memphis have come from all over: Appalachian State University and Asbury College, Louisiana State and Liberty University, Wright State and Wheaton College. The youngest is 21; the oldest, 48. They’ve come to teach in some of the lowest performing schools in the state of Tennessee.

For the next 12 months, they’ll live, learn, and pray together, becoming a family as they also learn to become teachers and colleagues. All were drawn by faith and a dream that God is doing unexpected things in the city schools of Memphis.

Welcome to the Memphis Teacher Residency (MTR), a faith-based nonprofit that’s become one of the most effective teacher training programs in Tennessee.

At the front of the room, Rev. Tom Fuerst, an associate pastor at Christ United Methodist Church, gives the morning devotional. His message: The world is broken and so are Memphis schools. But God wants to fix them both. Fuerst describes the idea of “prior grace”—that God is at work in the world long before we are aware of it—and invites the new trainees to become agents of that grace by becoming great teachers.

But Fuerst, like everyone at MTR, is quick to warn the aspiring teachers—known as residents—against proselytizing. The residents, as public school teachers, don’t preach faith in the classroom, hold Bible studies, or actively discuss their faith. That would make the classroom unsafe for non-Christian students, warned Fuerst.

That doesn’t mean that MTR hides its Christian identity. Organizers believe that every student in Memphis is a child of God and deserves a great education. They believe that providing great public education is part of the gospel. The gospel motivates everything they do. But preaching is not part of their educational strategy.

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New & Noteworthy

THROUGH THEIR EYES
In 2011, Raul Guerrero provided 100 Kodak disposable cameras and taught basic photography skills to nine young students in the Newlands area of Moshi, Tanzania. The Disposable Project book brings together their images of their community, with text by Guerrero. the-disposable-project.com

JOURNEYING
“Migration has been, for centuries, not only a source of controversy but a source of blessing,” Deirdre Cornell writes in Jesus Was a Migrant. Inspired by ministering among immigrants in different settings, this is a beautifully written set of deeply humanizing reflections on the immigrant experience and Christian spirituality. Orbis Books

FAITH AND STRUGGLE
The New Black is a documentary film on how the African-American community is grappling with gay rights. Focusing on the campaign for marriage equality in Maryland, it shows activists, families, and clergy on both sides of the campaign, with special attention to the role played by the black church. newblackfilm.com

OUTSIDE THE BOX
Some Christians happily become “non-goers” to official churches. In How to Be a Christian Without Going to Church: The Unofficial Guide to Alternative Forms of Christian Community, Kelly Bean explores the reasons and the channels some have found (or founded) for service, pastoral care, and discipleship. Baker Books

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A Handbook for Justice

FAITH-ROOTED Organizing: Mobilizing the Church in Service to the World outlines a theological cartography of social change. In this critical intervention, Alexia Salvatierra and Peter Heltzel reimagine—and as a necessary consequence, rechart—the landscape of vision, action, and strategic planning needed for social change.

Full disclosure: I have attended several trainings conducted by the co-authors. Indeed, the dual authorship of the text is a principal strength. Faith-Rooted Organizing blends the voice of an evangelical-activist theologian in Heltzel with the homespun profundity of a seasoned pastor and campaign organizer in Salvatierra. The authors delight readers with complementary writing styles: Heltzel speaks through theological propositions, interpolated intermittently with jazz references and theological punch lines; Salvatierra communicates through proverbs, organizing anecdotes, poignant biblical passages, and narrative side notes.

The result is a well-argued and accessible text that should resonate from the seminary to the sanctuary. Their driving thesis is that faith communities, especially Christian ones, should organize for social change in a way that is rooted and guided by the stories, symbols, sayings, and scriptures of our faith. Faith-Rooted Organizing functions as an instruction manual on effective advocacy while providing a theological rationale and vocabulary for a vocation marked by tremendous victories and colossal failures, breakthrough partnerships and fragmented coalitions, glimpses of beloved community and portraits of democracy stillborn.

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Five Questions for Katerina Friesen

Katerina Friesen

Bio: Katerina Friesen is studying theology and peace studies at Anabaptist Mennonite Biblical Seminary in Elkhart, Ind.

1.  How would you describe your current vocational role?
I see my role as both revaluing what has been cast down and degraded and building resilient communities. So far this has taken shape through land-based ministries of farming and community gardening, inviting people to work together and celebrate the sacramental in soil, food, and one another.

2. You spent several years with the Abundant Table Farm Project in Santa Paula, Calif. Can you describe the project and your role there?
The Abundant Table Farm Project is a working farm and young adult internship program that has evolved into a Christian community. I joined the project in 2009 and lived in community with four other women. My daily work of farming gave me a bodily understanding of farm workers’ labor and the need for justice and wholeness in our incredibly disconnected food system.

3. What is unique to the theology of farming—particularly for women farmers?
Women are growing in the field of agriculture in the U.S., especially at the margins of the industrial food system, and they’re doing farming in a very different way. Many talk about their labor as a form of love. Their theology of love is not some abstract idea; it’s an embodied force that feeds them in their struggle for justice, since their work brings them into tension with the dominant food system as well as with patriarchy. I think Jesus’ incarnation challenges us to know love as personal action for the restoration of life, as doing and not just being.

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