intercultural

Justice includes compassion and mercy

August 21, 2013 by Emily Ralph Servant

by Mikah Ochieng, summer writing team

Compassion rarely surfaces as a topic voiced in the same breath with justice. Justice, after all, is commonly acquainted with the tenets of fairness, that is, what is deserved according to a set of commonly held laws and beliefs. Displaying a form of affectionate compassion, it would seem in most cases, would fly in the face of the outcomes of fairness. Think about helping people that you know, by all accounts, shouldn’t deserve help–isn’t this a breach in the case of enacting justice?

I had this discussion recently with Bobby Wibowo, a 23-year-old man born in Indonesia, who is now living in Philadelphia where we are part of the same church, Philadelphia Praise Center. Bobby is a paralegal working mostly with immigration law. He tells me that despite the machine-like tenacity of our legal system, he believes that compassion is an integral component in treating people justly. Bobby believes that people of privilege and power in law-making decisions often need a change in perspective. He asserts that mercy should be a lens by which law-makers interpret the law and arbitrate on people’s immigration cases.

I ask why.

“People in power have their own agendas,” Bobby says, implying a critical disconnect between the worldview and power of the socially influential from the experiences of the socially marginalized or powerless. Bobby’s insight evokes the adage: one cannot possibly hope to understand the “other” without first walking a mile in his or her shoes.

But what would mercy and compassion actually look like in the process of immigration justice and reform? In the case of immigration, Bobby suggests, people who have an order posted against them for deportation should, in certain cases, be excused. Bobby lists some cases where the justice system should reconsider the sentence of those awaiting deportation on the basis of extraordinary circumstances: if a dependent family member is suffering from poor health; if the deportee is strongly involved in the community, is seeking asylum, or if children with U.S. citizenship would be involved in the deportation process. These are all factors that need to be considered in cases that include deportation as an option, Bobby asserts.

Bobby retains a lot of faith in the justice system but he isn’t blind to unjust rulings in cases that pass through his hands at the law office. While translating and organizing documents and files that have gone to trial, he sometimes comes across a case in which he thinks the ruling should have been more lenient. Maybe if the justice system would be more willing to extend a hand of grace, he reflects, and recognize that the human dignity of offending immigrants is equal to that of U.S. citizens, we might reach a justice that more reflects what Christ demonstrated with us.

Seeing God around every corner in South Philly

August 20, 2013 by Emily Ralph Servant

Summer Service Stories from Mennonite Central Committee

Last summer, Ardi Hermawan took MCC grocery bags, which are filled with non-perishable food and given to Anabaptist churches in Philadelphia to share in their communities, to the near-by Walgreen’s and handed them out to people who could use some food and appreciated talking to someone. It went well and so over spring break this year, Hermawan arranged to do it again with a group of his fellow students from Eastern Mennonite University (EMU) who came to Philadelphia to spend their week. Hermawan is part of Philadelphia Praise Center (PPC), a multi-ethnic congregation whose members speak Indonesian, English, and Spanish.

Just a couple months ago, Hermawan returned home to Indonesia for a month-long visit. It was his first visit back since leaving for the U.S seven years ago when he was eighteen years old. Knowing there are many health needs in his home community, and that as a fourth year nursing student at EMU he has some knowledge about health issues, he set up a clinic in his house. For four weeks, people lined up in front of his family’s home at 6:30 in the morning to receive free screenings for things like high blood pressure and blood sugar levels. This was a service he could provide for those who didn’t have money to pay for these screenings elsewhere. In the evenings, he would give health lessons about diabetes, high blood pressure, and prenatal care.

Now, this summer Hermawan is a MCC Summer Service Worker with his church, Philadelphia Praise Center, and in his neighborhood. You can just imagine all the different things that he is doing. PPC recently finished their 3-week peace camp for 7-13 year-olds in the neighborhood. Hermawan was right in the middle of it all, teaching and sharing his understanding of faith, love, and hope, in very practical terms. He is also accompanying his neighbors throughout the day and throughout the events of their lives, whether that is taking someone to the emergency room, teaching people newly arrived from Indonesian how health insurance and hospital bills work in the U.S., or interpreting between a person and their doctor. Right now, he checks on a woman each day who recently had surgery and he is changing the bandages during this period of postoperative days.

Hermawan talks about how he is “so passionate” about connecting with other people; helping them, serving them, because he loves them. Simple as that. With a heart so wide open and a faith that follows where God leads, Hermawan is touching the lives of many people and is also being blessed by them. He watches and listens to his mentor, Pastor Aldo Siahaan of PPC, who, Hermawan shares, is so giving to the people around him, answering calls any time of day or night from people who are in need. Siahaan teaches that “we are to be there for people 100%, not 75%, not 50%,” Hermawan says.

As Hermawan accompanies people and shares life with them, he sees how he has been accompanied by others who love and guide him. He lost his father at an early age and years later came to the U.S. on his own. All along the way, there have been male mentors who have fathered Hermawan, from his cousin to Pastor Siahaan to Steve Kriss, a member of the PPC community and a staff member of Franconia Mennonite Conference. He shares that God is always there when Hermawan takes a step out in faith. This is what he is learning throughout his life and during this summer as he lives and works in his community as a MCC Summer Service Worker.

So, what is next? With four weeks left before Hermawan returns for his final year at EMU, he is helping PPC organize English classes for newly arrived refugee children in the neighborhood, making some space at PPC that is more kid-friendly, and interpreting between people and their doctors. Asked where he has seen God this summer, he replies, “Oh yes, God is around every corner.”

“Dominance is a blinder:” Introducing Drew Hart

August 13, 2013 by Emily Ralph Servant

by John Tyson, summer writing team

Drew Hart’s journey has pulled him into uncharted territory. His theological work is an encounter at the borderlines between black liberation theology and Anabaptism.

Rarely linked in academic circles, Hart argues that the shared pursuit of justice equips these two traditions to be complimentary conversation partners. Although, Hart emphatically adds, “Anabaptism needs black theology more than black theology needs Anabaptism.”

The origins of black theology can be traced back to the publication of James Cone’s Black Theology & Black Power in 1969. Black theology is a multidimensional approach to theological reflection. Born out of the ongoing experience of oppression endured by the African-American community in the United States, black theology draws from Christianity, the Civil Rights movement, and Black Power. Like feminist, womanist, or Latin American liberation theology, black theology communicates that God is partial to the struggle of those who are the most invisible and least powerful in our culture and society.

The tone of black theology is overwhelmingly constructive. The hope of black theology is not only the radical liberation of the African-American community from racial prejudice, but the emergence of a renewed society, one that provides equal power to all.

Hart’s own engagement with black theology began during his undergraduate studies in Biblical Studies at Messiah College. His discovery of Anabaptism came at the tail-end of his Masters of Divinity work at Biblical Theological Seminary, Hatfield, Pa. Now, as a doctoral candidate at Lutheran Theology Seminary in Philadelphia, Hart is focused on creating scholarship that furthers the conversation between the two traditions that have shaped his faith story.

Hart’s desire to draw resonances between black theology and Anabaptism is as promising as it is timely. In the aftermath of the Trayvon Martin verdict, many Christians concerned about racial justice sought to lament the ruling. Hart has used his vibrant theology blog as a medium to analyze the verdict’s social and political implications in light of Christ’s resurrection and subsequent defeat of the powers of violence. On his blog, Hart writes, “God invites us to be part of his Resurrection world that overcomes the violence and oppression of this current world and to participate in the world to come, where the vulnerability of young men like Trayvon (and our loved ones) will no longer happen.”

As an associate pastor at Lansdale’s Montco Bible Fellowship and a developing teacher, Hart is passionate about helping Christians of all colors follow in the footsteps of Jesus. Indeed, the sub-title of Hart’s blog, “Taking Jesus Seriously,” always means paying attention to – and having the eyes to see – how social power is unjustly determined by race and class dynamics in our present context.

This challenge is especially hard for white Christians, who often take for granted being in positions of social dominance.

“Dominance is a blinder,” says Hart, and the possibility of overcoming racial injustice involves allowing those in positions of social prestige to be haunted by an uncomfortable challenge: “Can we, despite all of our instincts, truly and fully trust the experience of the other?” This question is, for Hart, a question that Anabaptists are uniquely suited to ask as underdogs in the history of the church. Intentionally working to process our social locations through stories and experiences told by the “least of these,” according to Hart, is something Anabaptists have always attempted to do, albeit imperfectly.

As a leader in both the church and academy, Hart is driven by a vision of justice. It is a vision, though, that is energized by a prayerful patience that God’s solidarity with the oppressed and the biblical promise of a reconciled world will overcome injustice. For Hart, the church is “called out” to be an agent of God’s healing so that the watching world might “catch a glimpse of Jesus’ life.” The church’s public witness is most powerful when it engages in, Hart says, “concrete acts of wrestling with a society in relationship to what it might become” rather than accepting what it may be in the present.

In order for the church to bear witness to God’s dream of a just world, the continual work of overcoming internal divisions and tensions is critical. The church worships each and every Sunday under the gaze of a watching world, a world that is increasingly longing for an encounter with the reconciled people of God. With a pastoral spirit and a vibrant theological vision, Drew Hart is a leader who will continue to help us discern how to embody justice in our communities.

Justice in the Streets

August 8, 2013 by Emily Ralph Servant

by Mikah Ochieng, John Tyson, & Jacob Hanger, summer writing team

What is justice?

In a famous essay, Christian ethicist Stanley Hauerwas considers the possibility that pursuing justice is a bad idea for Christians. Hauerwas is not against justice per se, but against theories of justice born in traditions outside of the church, and thus susceptible to social strategies that might contradict the Christian confession that Jesus is Lord. Hauerwas instead encourages Christians to turn to practices of justice inspired by their own scripture and tradition.

With the emergence of each new era, however, those practices take new shapes and forms. Finding an answer to our opening question can only begin by turning to our sisters and brothers who are presently engaged in the struggle to embody the prophetic spirit of Micah 6:8 – to do justice, to love kindness, to walk humbly with God in the streets.

This blog is the first in a fall series on justice. The purpose of this project is to explore the stories of various Anabaptist-influenced sisters and brothers engaged in responding to injustice in their personal contexts. Each of our writers resides in a different location: Washington, DC, Philadelphia, and the suburbs by way of Princeton, New Jersey. Through our conversations, we intend to create a learning space to incite further dialogue on this matter. Each story will be different because every context brings its own struggles and solutions.

This project has three primary objectives:

To highlight the evolving narrative of justice emerging in our communities.
To distill common themes present in the public imaginations of individuals who believe justice is relevant to following Jesus in this world, and
to inspire more to seek justice.

Our own reflections will be steeped in our respective contexts. We understand that they provide only a fragmented picture of our communities, yet it is our hope that these conversations produce new learning that can be applied and practiced in a multitude of different contexts.

The Shepherd's Village reaches out to Kenya

August 6, 2013 by Emily Ralph Servant

by Bob Keeler, Towamencin

The people of Olkeri, Narok County in Kenya don’t have electricity, but thanks to a solar-powered well pump installed earlier this year, they now have a well they can use.

“It’s the first of its kind in that area,” said James Sankan, founder and president of The Shepherd’s Village and member of Towamencin congregation. “Prior to the well, the people were relying on two rivers for their water and the rivers were highly polluted.”

Along with that health risk, the people had to share the rivers with animals and faced dangers such as getting mauled by a leopard or trampled by an elephant.

It’s been 17 years since James, then nine, and his family came from their native Kenya to the United States. After graduating with a law degree and going to work at a law firm, “I got this call from God to do something for the Kenyan people back home,” James said.

Although newly-formed, The Shepherd’s Village continues the missionary work of his grandparents and his parents William and Christine Sankan to the Maasai people, attempting to meet both spiritual and physical needs.

Vacation Bible School in 2012 and other collections from Towamencin Mennonite Church helped provide the water pump. Lowell Bergey, another member of the Towamencin congregation who has been involved in previous well projects in Haiti, is The Shepherd’s Village treasurer and helps with technical advice.

James’ father William, also a Shepherd’s Village board member, installed the pumps and solar panels. An ordained minister, he preached in Kenya during his January through April 2013 trip.

The well was drilled 10 years ago, William said, but, without electricity, there wasn’t a way to pump the water. The well will now serve about 500 families and, although it is now being used, there’s still additional work to be done, including making it more accessible.

“Right now, we’re only depending on the sun, so we’re not getting enough water,” William acknowledged. Adding batteries to the solar-powered system would make it possible to pump more water.

The Kenyan government is planning to bring electricity to the area, but that could take years, according to James. “The schools don’t have running water or electricity,” he said. “The main thing we want to do is pipe the water to those schools.”

There’s also a need for more water storage so it will be available when needed, William added. “Right now, there’s only 10,000 liters, which is not enough for the community. We are trying to get a 100,000 liter reservoir,” he said. “The 100,000 will help the community get enough.”

“It has been a pleasure partnering with The Shepherd’s Village in their wonderful project,” noted Towamencin pastor Mike Clemmer. We have learned so much from them about needs in the world and how we can help.”

The Shepherd’s Village also has plans for medical services through a village clinic. Information is available at www.theshepherdsvillage.org.

Successful Conference, Seminary partnership concludes

July 30, 2013 by Emily Ralph Servant

IME — Steve Kriss (top right) and Derek Cooper (second row, fourth from the right) have partnered for five years to take seminary students on intercultural learning trips, including this spring’s trip to Vietnam and Cambodia. Photo by Dennis Dong.

by John Tyson, Salford congregation

Theological educators believe headfirst immersion into unfamiliar cultural terrain is a requirement for preparing church leaders in the context of the twenty-first century. For students at Biblical Theological Seminary (Hatfield, Pa.), a lifelong commitment to intercultural ministry begins at the second year mark of their LEAD Master of Divinity Program.

To meet the complex and unconventional demands of intercultural education, Biblical Seminary and Franconia Conference have partnered together to create the Intercultural Ministry Experience (IME). For the past five years, Franconia’s director of leadership cultivation, Steve Kriss, and Biblical’s director of the LEAD program, Derek Cooper, have led a total of seventy-five students on journeys far and wide, from Israel/Palestine to Italy to Cambodia and Vietnam.

For Dr. Derek Cooper, the ten-day trips abroad produce formative insights and questions that dwell with students well beyond their time in seminary. “It is my favorite component of the LEAD program, and students receive a very concentrated educational experience,” said Cooper. “Students always come away from the trip changed, challenged, and more culturally aware. It’s completely transformative.”

“We also talk a lot about contextualization, and we learn much about how the local Christian community addresses issues relating to history, culture, politics, and world religions,” Cooper added.

Josh Meyer, associate pastor of Franconia congregation (Telford, Pa.), participated in the 2011 trip to Vietnam and Cambodia. Meyer identified practices of learning and listening as the educational core of his experience. “This was not a mission trip where rich, white Americans did a service project and ‘brought Jesus’ to the forgotten corners of the globe,” he said. “Rather, this was a learning experience where we went as students, not saviors; as listeners, not experts; as those interested in exploring ways in which God was already living and moving and active in the culture, not as those bringing Jesus to a place where, prior to our arrival, God was not present…This approach to cross-cultural study resonated deeply with my own wariness of short-term missions and helped to shape my thinking on how we as people of faith engage with the rest of the world.”

The required IME provided Donna Merow her first opportunity to explore spaces beyond U.S. borders. Now pastor of Ambler (Pa.) congregation, Merow recalled how her trip to Israel/Palestine transformed both her understanding of ancient scripture as well as the present Israeli/Palestinian conflict. “The reality of walking where Jesus did, of visiting his birthplace, the village he called home, the Sea of Galilee, and the site of his death has changed the way I read the Bible,” Merow explained. “Seeing and touching the separation wall, staying in the homes of Palestinian Christians, and visiting one of the multigenerational refugee camps has made me ask hard questions about government policy and church practice.”

For many travelers, encountering weathered, historically nuanced places reveals how tender the balance is between the past and the future. This was one of the major lessons absorbed by KrisAnne Swartley, associate pastor of Doylestown (Pa.) congregation, on her trip to Italy. “I was struck by the history there, and how it is preserved and revered, and how that can be both a strength and a weakness,” Swartley reflected. “The strength is in remembering our story, remembering how the faithful who went before us worked through questions of faithfulness in the midst of change/struggle. The weakness can be that we are so trapped by traditions of the past that we become irrelevant in the present and into the future. I continue to think about this balance, to pray that I remember and learn from the church of the past but also [have courage] to walk into the future bravely, not afraid to let go of what was as the Spirit gives new wisdom.”

While this spring marks the end of the Biblical/Franconia IME partnership, its conclusion is cause for celebration, according to Kriss. “The model proved to be an effective partnership because both the seminary and the Conference benefitted,” he said. The Conference offered resources of intercultural education and global networking, he observed, while the seminary provided students who were positioned to deeply engage. “The surprising outcome,” Kriss said, “was to build relationships with Anabaptist students on campus which helped Conference congregations to have new connections with potential pastors. And these new potential pastors had already been shaped somewhat by Anabaptist ways of engaging the world. It was a fruitful endeavor, not without struggles at times, but one that represents effective and strategic partnering in healthy ways.”

We see ourselves

July 11, 2013 by Emily Ralph Servant

Gutsy women — Elizabeth Soto Albrecht and Patty Shelly ask Phoenix delegates if they are ready for two women to lead Mennonite Church USA. Photo by Emily Ralph.

I would have told you that I didn’t need a woman leading our denomination.

I would have been wrong.

When Elizabeth Soto Albrecht was given her charge as moderator of Mennonite Church USA on July 5, I felt a thrill run through me. We had been on the road for a week at that point and I wondered, “Is this what a campaign worker feels like when she sees her candidate take the oath of office?”

A few moments later, Elizabeth and Patty Shelly, the moderator-elect, stood before the delegate body and asked, “Are you ready for two women to lead Mennonite Church USA?” The crowd applauded and I almost bounced up and down with excitement.

Where was this coming from? There have been other women who have served as moderator, although most of them were before I was involved enough to be aware. Why was Elizabeth’s appointment so special for me?

In our first trip together, Elizabeth and I traveled to New York City. As we ate dinner with a Mennonite pastor in Brooklyn, his face lit up. “This is an important day,” he said. “For years, we urban Mennonites have been looking at our leadership, looking for a face we recognize.” And now, with Elizabeth as the first Latina moderator of Mennonite Church USA, they finally looked to their leadership and saw themselves.

Everywhere we have traveled so far, Elizabeth has been greeted with enthusiasm and warmth. But when we visit Hispanic congregations, something is different; the energy in the air is palpable, the prayer is fervent. These congregations sent her to Phoenix in the same way that God sent prophets to Israel: as one individual representing something greater than herself.

I knew this was the case; I have even explained to others on a number of occasions how important Elizabeth’s appointment is to the Hispanic community. Until the moment when she received her charge, however, it was just knowledge. In that moment, I felt a dawning awareness of how personal that identification could be: This is what it feels like to look at the moderator and see myself.

When I told my spiritual director that I was going to be traveling with Elizabeth this summer, she laughed. “That’s one gutsy woman,” she said. Then she stopped and looked at me. “But you like gutsy women.”

It’s true. I do like gutsy women. And my heart’s desire is that I will be one.

To all the gutsy women who have challenged the status quo, battled through sexism, engaged the hard questions, bridged cultures and theologies and relationships, and sacrificed for the good of the wider church, thank you. May you more and more often look to our leadership and see a reflection of yourselves. And may our children and grandchildren look to our leadership and see you.

Taste and see

July 5, 2013 by Emily Ralph Servant

by Emily Ralph, eralphservant@mosaicmennonites.org

Sitting at the kitchen table, savoring a vegetarian groundnut stew with Catherine and Michael and their two boys, I listen as they describe the racist direction of recent laws passed by the North Carolina legislature. Christians in their community have mobilized, joining weekly protests and acts of civil disobedience. The members of their small congregation in Chapel Hill continue to wrestle with their response as people of privilege in the midst of overwhelming injustice.

I taste.

Juanita’s eyes twinkle as she greets us at the door of her congregation’s meetinghouse in Apopka, Florida and leads us to the banquet table. “Everything is homemade from scratch–my husband said the house smelled like Christmas this morning!” she laughs. “It is like Christmas, because we’re going to celebrate!” MC USA’s first Latina moderator is visiting Juanita’s congregation, and they are beaming with excitement as they urge her to fill her plate, present her with gifts, anoint her with oil, cover her with prayers.

It is good.

Elaine cooks one-hour grits (no instant here!). The time it takes to prepare that staple of the American south reflects the relaxed pace of life in Meridian, Mississippi. Church leaders serve themselves from a counter laden with southern goodies surrounding a vase of brown-eyed Susans and settle in for a chat around a table that seems to stretch on forever. Their communities are struggling with an economic depression, outbreaks of violence, and rampant alcoholism. Yet their stories show that, in the midst of this brokenness, church is a refuge, a companion. Native Americans from the Seminole and Choctaw tribes worship alongside Anglo and Latino/a brothers and sisters, a sign of hope and reconciliation.

I taste.

With outstretched hands, four pastors in Dallas lead their congregations in prayer over our new moderator, a cacophony of intercession and praise to a God who cares for the orphan, the widow, and the “alien” among us. Their delight overflows into a time of fellowship after the service as they gather in the parking lot to laugh and drink arroz con leche. The sky darkens, but the conversation continues for hours.

It is good.

Each stop on our journey is too brief, but each face, each language, each food brings out another flavor of God, reminding us that the God who made us all is more than the idol we’ve built in our own image. Each encounter is an invitation to taste and see that the Lord is good.

***

Emily is traveling with Elizabeth Soto Albrecht, the new moderator of Mennonite Church USA, on a three-week journey around the country.

intercultural

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