Curtis thought there would be a few still shots taken of their meeting in an otherwise empty City Council chamber. But a video was made instead, showing the two men stretching, twisting, and wrapping a scarlet cloth on the mayor’s head.
At the end, Pandher breaks into Bhangra — a traditional folk dance from the Punjab region — and Curtis gamely follows, despite his portly figure and business suit.
The video ricocheted around Canada and then overseas via BBC News. It has been viewed more than 4.5 million times.
A new short documentary, "What Happens When an Evangelical Church Welcomes LGBTQ Members," features Rev. Adam Phillips, a pastor in Portland, Ore., whose church was kicked out of the Evangelical Covenant Church denomination in 2015 when Phillips revealed his full acceptance and support of the LGBTQ community.
"I hadn't really grown up in a faith community, and the Covenant Church was my faith family," he says. "I poured myself into it, and for a long season they poured themselves into me. I was one of the young emerging leaders...to be the future leaders of the church."
Nearly every issue of national concern — from prison to education to tax reform, from healthcare to LGBT rights — has become so polarizing that otherwise civil, intelligent human beings often digress to the level of obdurate toddlers staring down a bowl of broccoli.
Even as we jeer at our elected officials who can’t seem to get their acts together, none who have spent any time in a church business meeting should be surprised at the level of strife and vitriol displayed in the American political arena. Seriously, it’s getting as scary as Jack Nicholson’s eyebrows out there.
If you live in any kind of an urban context you’ll likely have witnessed the following scene.
You’re at a stoplight in your car and up rolls a cyclist.
Our fearless driver, Jacque, is a security guard. He speaks with an eloquent French accent. His words are few, but every now and then he’ll tell us a pertinent and profound fact as we drive. The tone of his voice perfectly narrates our scenic drive — whether we’re driving along the backroads of Rwanda’s hills, cruising peacefully through Kigali, or chasing elephants.
His story comes out in pieces:
When the genocide hit in 1994, Jacque was in high school studying in Kibeho, a beautiful village known for apparitions of the virgin Mary. He fled for another town to find safety with his family. The first time he’s been back to Kibeho was 20 years later, with us.
His son is now in high school at a boarding school. On our way from Kibeho, we stopped to say hello so that Jacque could give him money. Jacque was beaming with pride when he introduced us to his son.
Jacque also has a 3-year-old daughter — she’s the cutest thing.
When we visited Kigali’s Genocide memorial, Jacque stayed in the car. We found out later that the bodies of his wife’s parents are buried in the mass graves there.
His wife barely escaped death herself. When she was just 9 years old, her village was raided by the interahamwe who savagely hacked apart bodies, her parents’ included. As the genociders were merely Hutu youth who knew little about taking one’s life, victims were left beaten, mutilated, bleeding profusely — left to die. Thinking they had finished the job, the interahamwe threw all of the “dead” Tutsi bodies into a pile and moved on to the next village. She was one of the bodies — broken, but not dead. She was just a little girl — her body thrown into darkness among hundreds of other broken, bloody, and hacked-apart bodies.
When the interahamwe left, her classmate, neighbor, and friend, a Hutu, went back. She couldn’t bear the thought of losing any more of her friends to the blood-stained hands of her tribe members. She went back to dig through the piles of bodies — desperately searching for any semblance of life from the friends she held most dear. There, she found her dear friend, still grasping for breath, clinging to life, refusing to be consumed. In that moment, I can only imagine the overwhelming relief as the pendulum swung from sorrow to joy as they looked into each other’s eyes and identified with each other — literally finding life in death and hope in the midst of pain. Jacque’s wife survived only by the hopeful expectancy of a friend who intentionally went back into the destruction to pull out the life within.
Interesting fact: The term “breaking bread” goes back many centuries and crosses many cultures and religions. It’s a shared term for coming together in meal and friendship. The term applies today — you can find it in some urban dictionaries.
For as long as we’ve been around, we’ve come together and connected over a meal. We enjoy breaking bread and telling stories, restoring friendships, and creating new ones.
Bread has been a staple of diets for a long time, so it’s a natural choice to capture the essence of eating together. Also, it’s wonderfully symbolic. When we break bread, each of us gets one piece of a bigger loaf. It feeds our sense of connection.
It’s not surprising that bread-breaking is a touchstone religious practice. For instance, it’s part of Jewish tradition. Two thousand years ago, a Jewish rabbi chose it as a way for his followers to remember their unity.
Jesus spent the last years of his life teaching that everyone is responsible for everyone else and must live that way — feed the hungry, give drink to the thirsty, heal the sick, visit the imprisoned, care for the poor. Breaking bread is a reminder that our lives are about more than ourselves.
As we approach Holy Week, I’ve been re-reading the Gospel accounts of Jesus’ Last Supper, trial, crucifixion, and resurrection. In John 17, as Jesus prays for his disciples and their successors in the hours before he is arrested, he prays for our unity as his church:
…that all of them may be one, Father, just as you are in me and I am in you… May they be brought to complete unity to let the world know that you sent me and have loved them even as you have loved me. (John 17:21, 23)
Central to our mission as Christ’s followers is to share with the world this good news: that the Father sent the Son because he so loved the world — but the best observable evidence of that Gospel reality, a unified Church, seems a distant, utopian dream. Just within the United States — this small sliver of the global church — we are divided by denomination, by race, by political ideology, and by the competitive human instinct that leads even those congregations who resemble one another doctrinally, ethnically, and politically to jockey over the same individuals in order to fill their sanctuaries (or auditoriums) and offering plates. Perhaps the situation is not quite so stark: I know that many — probably most — believers share the desire for unity. It just seems at times that we have so far to go, and might be drifting in the wrong direction.
It has been a tough go for the church in the United States over the past couple months. The name calling, division, and posturing reached a deafening volume last week in the wake of the World Vision controversy around employing those in gay marriage.
Massive amounts of energy poured into proving our “rightness” and your “wrongness.”
Relationships severed. Most without ever having created the space to share a meal and simply listen to one another.
Social media. Interviews. Articles. Press releases.
There have been so many chiming in on this thing that I saw no need to jump in and, well, to be honest, I’ve just been sad. Sad at the failed state of discourse within the church. Sad at the demonization. Sad that hungry kids across the world were losing their access to basic needs to live as a result of our inability to live, love and lead … together.
This morning at breakfast, I was reading an article in the newspaper about how the Affordable Care Act is negatively affecting some individuals — especially those who buy their own insurance, rather than receiving it through an employer. The article was interesting, but what struck me the most was the way the problem was framed. Rather than approaching the story from a public policy angle, the article mainly focused on the reaction of consumers of health-care goods and services. The crux of the article was whether some individuals should be required to buy a product they might not want or need so that other individuals could have affordable access to health-care products they need desperately but might not be able to afford under the old regime.
The dilemma was presented as a story of tension between healthier consumers and less healthy consumers fighting to get the best deal for their health-care dollars. But could there be another way of thinking about health care, and about our society as a whole? Is there a framework that would allow us to consider these questions in a way that assumed connection, caring, and community between individuals, rather than the zero-sum competition of the market?
We return to the benefits of connecting with others, and the dangers of allowing society to drift into one in which we count it too dangerous to trust.
Jesus’ prayer affirms this: I need other people. I do, if I want the chance to experience union with God and plunge into the heart of what God is about. And I don’t need only other people who are like me; love requires me to attend to a wider group. When I’m very different from someone else and yet we manage to live into an authentic unity supported by trust, we may gain a glimpse into God’s own wideness, perhaps discovering God to be more than we predicted.
For Jesus does not limit the venues for encountering God to churches and to groups of familiar people. What keeps it from being possible in public life, as well? It must be possible to encounter God there, given the world’s need to know God (verse 25) and God’s love for the world.
Learning to speak as a Christian is one of the most important and often ignored aspects of our discipleship. Nowhere is this fact more obvious than when churches try to talk about politics. When the small group leader makes a disparaging comment about Mitt Romney’s Mormon faith, or a car rolls into the church parking lot with a “NOBAMA” bumper sticker proudly displayed, what do we do?
Is bumper sticker propaganda and negativity the best we have to offer?
Admittedly it can be risky to talk about politics in the local church. All it takes is one idea or statement that flies in the face of someone’s deeply held convictions and that could be the end of our influence and the end of that person’s involvement in our ministry.
Still, the upcoming presidential election will be the defining cultural event of the next six months. If we completely ignore it we are missing a golden opportunity for discipleship.
How can churches have a healthy conversation about politics in the middle of a national election without demonizing the opposition and causing disunity?
I’ve been working on this question for months now, and as part of my preparation I wrote a book called Public Jesus. Here’s a little bit about what I’ve learned in the process:
1) Love the One You’re With
Today (Oct. 4) Christians around the world celebrate the life of St. Francis of Assisi, one of the bright lights of the church and one of the most venerated religious figures in history.
The life and witness of Francis is as relevant to the world we live in today as it was 900 years ago. He was one of the first critics of capitalism, one of the earliest Christian environmentalists, a sassy reformer of the church, and one of the classic conscientious objectors to war.
Wall Street has been devastating Main Street for some time. And when the politicians -- most of them bought by Wall Street -- say nothing, it's called "responsible economics." But when somebody, anybody, complains about people suffering and that the political deck in official Washington has been stacked in favor of Wall Street, the accusation of class warfare quickly emerges. "Just who do these people think they are," they ask. The truth is that the people screaming about class warfare this week aren't really concerned about the warfare. They're just concerned that their class -- or the class that has bought and paid for their political careers -- continues to win the war.
So where is God in all of this? Is God into class warfare? No, of course not. God really does love us all, sinners and saints alike, rich and poor, mansion dwellers and ghetto dwellers. But the God of the Bible has a special concern for the poor and is openly suspicious of the rich. And if that is not clear in the Bible nothing is.
[Editors' note: As part of Sojourners' campaign to end the war in Afghanistan, we will run a weekly blog about issues in Afghanistan to educate our readers about the latest news and developments related to the war, the U.S. military's strategy, and the people impacted by our decisions. Read more about our campaign at www.sojo.net/afghanistan.]
The United States government has quietly terminated a popular exchange program for high school students from Afghanistan after numerous participants fled to Canada as refugees rather than return home.
The program, the State Department's Youth and Exchange Study (YES), was established in 2002 to provide scholarships to students from countries with significant Muslim populations, and "allows participants to spend up to one academic year in the U.S. while they live with host families, attend high school and learn about American society and values." In 2007, YES Abroad was established to provide a similar experience for U.S students in selected YES countries.
I was not one of the 1,500 who attended the inaugural Wild Goose Festival in Shakori Hills, North Carolina last month, but I did grow up going to Christian summer camp. What’s the connection, you ask, between a festival and summer camp? Summer camp -- like festivals and extended retreats -- is often deeply formative because it gives kids (and adult counselors, for that matter) a glimpse at a kingdom lifestyle.