[vineyard memorial garden for lost women]

Winnipeg.

A city where nearly 50 missing women, children and transgender Winnipeg sex-trade workers had been murdered or gone missing over the previous 26 years.

Most of them aboriginal.

Word has it that there has been a serial killer at work, and on Monday, June 25, 2012, police charged a man with three of these killings.

In Winnipeg's inner city is Vineyard Church,

located in a century-old warehouse at Main and Sutherland, which backs onto the memorial garden.

The Vineyard Memorial Garden, as it is formally called. Rieger [one of the pastoral staff at the church] and some friends started it to remember first 20, and now 24, murdered and missing neighbourhood women. At first, Rieger recalled Monday, it was murdered sex-trade workers who were memorialized; now it's any woman from the area who dies violently.

It was living sex-trade workers who inspired Rieger because they kept coming to him and asking if he could drive them to cemeteries where their friends were buried. And it was these same women -- women like Jane -- who helped build the memorial garden.

Stone by stone. Name by name. Tear after tear.

It was built in way that also honoured aboriginal tradition, and in a manner that allowed families and friends to have a place close by to grieve. The plaques to each woman still have to be put in place. So I asked Rieger when it would be finished.

"Never," he said.

Quotes from Gordon Sinclair Jr.'s full article at Winnipeg Free Press.

For more, read the Vineyard Church's story about the garden.

---

Christine Pohl tells this related story:

A very moving example of hospitality caught me by surprise as I visited one of the communities. Jubilee Partners has set aside a beautiful spot on its property for a graveyard. In it are buried several people who had been homeless before they died, a couple of refugees who became ill and died after they had come to the United States, and two men who had been convicted of capital crimes and were executed by the state. The quiet beauty of the place offered a poignant recognition of the humanity of people who were in many ways society’s castoffs. Their lives had been acknowledged with a simple funeral service and grave marker, arranged by a community who noticed, and cared about, their passing. This dimension of hospitality has very ancient connections. The early church took responsibility for burying strangers, especially indigent ones.

From Making Room: Recovering Hospitality as a Christian Tradition, p. 167.

Added January 3, 2013.

[understanding the cartoons on this blog]

First of all, if all you are looking for is a good laugh, you've come to the wrong place.

So sorry about that. This is a social commentary blog, and the majority of cartoons are involved in making comments about society and culture, especially the Christian subculture. Think of the editorial cartoons in major newspapers, with a Christian angle to them and without all the politics. The sidebar list of labels will give you a sense of the range of social, cultural and justice topics which are being addressed here. You can also check out about this blog to read more about my goals and vision.

Now about the cartoons. Most of the cartoons are a springboard to the discussion and questions contained in the text before and after the cartoon. It is thus important to read the surrounding text to understand the point of the cartoons. If you read only the cartoon and it does not make sense to you, read the rest of the post. If it still does not make sense, please post a comment with your questions or thoughts. (If it does make sense, I'd still love to hear from you).

A number of the cartoons use a pastor figure as the mouthpiece for negative views. No, I don't hate pastors. My dad is a pastor and I love and respect him. So why the pastor figure? Two reasons: first, pastors are often the public mouthpiece for the views of the church, and often the primary mouthpiece that tells the congregation how and what to think. Secondly, I'm not a great artist and so if I had to come up with a different drawing each time of different average people saying these things, I would be quite exhausted. This way, I can reuse the same basic layout which is easier. That having been said, the pastor cartoons will be evolving now that he has inadvertantly outed himself. Stay tuned for more on that.

Types of Humour

This blog deploys various literary devices and types of humour to get its points across in the cartoons and in the related text. These should be taken into account when trying to understand the content of the cartoons. Here are some examples:

1. Tongue in cheek
2. Hyperbole (exaggerating)
3. Irony
4. Inversion (saying the opposite)
5. Taking something out of its normal context
6. Caricature (this is particularly the case with the 'western jesus' cartoons, which recast jesus in the style of a contemporary north american christian)
7.  etc.

Thus, do I always exactly mean what the cartoon is saying? No. Do I always mean what the text is saying? No. But I do mean the cartoon and text to make the point that it is making, using whatever literary and humorous devices it's using. That having been said, you won't find me saying offensive things and then excusing them with the line, "I was just kidding." If something seems offensive, it's often either because you haven't read the text and understood the context, or because it's pointing out something that is not popular to point out and which the reader may not want to acknowledge.

Types of Cartoons

There are a variety of cartoons on this blog and I will describe some of the types here:

1. Purely funny with no deeper meaning. Simply a good laugh in the middle of the seriousness of this blog [example: chicken soup for everyone]. Because this is a social commentary blog, you won't find a lot of these, but there are some.
    
2. Funny with a deeper meaning. [example: man's best friend]
    
3. Possibly funny, but giving a twist to a familiar Bible story or passage, with a deeper point being made. [example: lost sheep]
    
4. Probably funny, and relating to a broader theme or exploration. For example, there are a number of cartoons labeled "western jesus" and "unclean". The "unclean" label is because this cartoon relates to my reading of (and quoting from) Richard Beck's book unclean: Meditations on Purity, Hospitality and Mortality. The "western jesus" label is because Jesus is portrayed in these cartoons as responding as modern-day westerners might respond in similar situations. [example: jesus febrezus]
    
5. Maybe funny or not, and relating to a broader theme or exploration. This is similar to the previous item. For example, there are a number of cartoons labeled "love the sinner, hate the sin." After hearing this one day, I came up with a number of cartoons which are meant to deconstruct this saying, to point out what it is about, how other people hear it and how it can impact others. [example: third row] Similar themes would be "not anti-gay" which explores what it means to be or not be anti-gay, and "defining" which looks at how words are defined and who gets to decide what their definition is.
    
6. Not funny, and with a serious point. Essentially, the cartoon here is a pictoral way of introducing a topic. [example: the christian agenda]
    
7. Horrifying with a deeper meaning. There are a few of these, and they are not funny in the slightest, neither as a cartoon nor in the point that is being made -- but the point is an important one. [example: ecclesia]

Offensive?

If a cartoon or statement seems offensive to you, take a look at the whole context including the type of humour used, to see if perhaps it is really making a valid point. And keep in mind that I in no way mean that all Christians or all churches are a certain way, but that some Christians or churches are that way. Of course, it might well be that some readers will be offended — either by my perspectives and beliefs, or by the fact that I'm pointing out bad attitudes and wrong actions on the part of others. But my goal here is not to offend but to bring to light what is the case, to explore and process ideas, and to help us all move forward in loving each other as Jesus did. Again, check out about this blog.

This page is a work in progress, and may be updated from time to time.

defining enemy

Turns out that one of the Bible verses about "enemies of God" was in the church lectionary, and pastor decided to preach about it. That's fine, until he made a "real-life application" which included determining who today are the enemies of God.

His words are hurting men and women in his congregation – for themselves or for a loved one. They may even feel that they have to choose between doing what the church thinks is right and what their hearts and conscience tell them to do.

What makes him think he can know? Does he see into people's hearts and minds?

How can our words and actions welcome others, and help them move closer to God?

[the last supper for everyone]

A diverse collection of last supper images showing the width and breadth of God's love for everyone.


Jesus is my homeboy by David LaChapelle

David LaChapelle's Website

oops

Some members of the congregation absorbed the pastor's previous messages well – too well – and now that he has inadvertantly outed himself, they have outed themselves out of the church.

But some people have stayed. Perhaps they have not bought into his public views about homosexuality. Maybe some believe in full inclusion like the "church down the street." Perhaps they value relationships over facts and sexual orientation. Maybe some of them also understand where he's coming from. Or they've heard God's call to love one another.

How would you respond in such a situation?

unbaptized enemies

Can we agree to major on the majors? Can we focus on what really matters to the kingdom, and agree to disagree on the secondary things?

How easily we get distracted from what matters to the Kingdom of God. And surely quantity of water cannot be one of them. In this cartoon, pastor lumps the church down the street in with "enemies of God" because they baptize by sprinkling instead of immersion.

Growing up, I attended a Baptist church in Manitoba. It was part of a Baptist association which believed in baptism by immersion as an adult, and where one had to be baptized to be a member. They were completely against infant baptism. And they didn't just believe in immersion, they insisted on it.

Here's where the problem came up: when a person who had been baptized as an adult by sprinkling (in another denomination, obviously) came to the church (perhaps having gotten married to one of its members), they could not become a member unless they were baptized by immersion. Which meant that they had to be baptized again (from their perspective; from the church's perspective, it was for the first time). So really, it wasn't a matter of the person's ability to understand, or their conscious desire to be baptized, it was the quantity of water that was the problem.

One of the other churches in the denomination finally left due to such things.

If a person or a denomination feels so strongly about something, how many steps are they away from seeing the other person or church as misguided? heretical? the enemy?

How will people see the love of God for them when the churches they see are in conflict about things that are really not that important?


Note: this cartoon  was originally published on June 29, 2012, but that puts it out of sequence, in that chronologically it should have taken place before pastor inadvertantly outed himself on Sunday, June 17th . So I republished it to have it appear before.

chicken soup for everyone

the christian agenda

So much talk in conservative Christian circles about the gay agenda, about how gay people want to destroy churches and recruit children to homosexuality and so on. What about Christians? Do they have an agenda? It seems they do, and it's easy enough to suss out if one follows the news.

This cartoon captures a snapshot over time -- the first frame being an ongoing issue faced by teens when their good kind Christian parents kick them out of the house upon finding out their son or daughter is gay (sometimes on the advice of their pastor), the second frame something that was more commonly said in the early days of AIDS, and the last frame very recent. If you don't know the context, google "pastor worley fence" (especially if you are a follower of Jesus, you need to know what kinds of things other Christians are saying in public).

What will you answer if someone asks you about Pastor Worley?

How can you make the world a safer better place for everyone by showing Jesus' love and standing up against the mistreatment of those on the margins?

[revolutionary grace]

Jay Bakker writes about the time he and his wife, Amanda, “were invited to a drag show by RuPaul, the famous drag queen (recording artist, supermodel, VH1 talk-show host) who did the voice-over for the 2000 documentary about my mom, The Eyes of Tammy Faye.”

After considering whether or not to attend, he finally decided they would go. Here’s part of what he says about the event:

The first half of the show passed without incident. Then, during intermission, I stepped outside to have a cigarette. While I was standing there, one of the drag queens—a seven-foot-tall black man in heels who was wearing a massive replica of the Eiffel Tower on his head—approached me to say that he was a preacher’s kid too and that he had grown up in the church. He went on to explain how much he loved my mom and how worried he was about her cancer.

“Please tell your mom that I’m praying for her and that I love her,” he said, Eiffel Tower bobbing as he spoke.

“Well, let’s get a picture together so I can show my mom who you are,” I said, letting my guard down a little and taking a photo with him. Stubbing out my cigarette, I went back inside for the second half of the show.

Near the end of the show, a drag queen got up on stage and began spotlighting the famous people in the crowd…. And all of a sudden he said, “Did anyone here ever watch the ministry show Praise the Lord?”

I thought, Oh, no, here it comes. But half the crowd raised their hands and cheered (and chuckled). I think they were expecting someone to come out and impersonate my mom or something. “Well, Jim and Tammy’s son, Jamie, is here,” the emcee said. And suddenly, this huge spotlight hit me.

As I blinked into the blinding light, the emcee asked teasingly, “Are you straight?”

“Yeah,” I said, blushing and pointing a thumb at my wife, Amanda.

“Lucky girl,” the emcee said….

And then the emcee got real serious. Standing there in high heels and a sparkly dress, he said: “You know, this is where Jesus would be if He were alive today. Jesus hung out with the tax collectors and the prostitutes and the sinners…” He then launched into a three-minute speech about how Jesus loved everybody without judgment.

Then he looked back up at me and asked, “Jay, are you still doing your church?”

“Yeah,” I answered.

“Oh, that’s so wonderful, best of luck to you on that.” And everybody clapped.

So there I was, stunned, not knowing what to make of this. One minute a drag queen was making cracks about whether I’m gay, and the next minute he was saying these really amazing things about Jesus and grace. I looked over at Amanda, not knowing what to expect, and she had tears in her eyes.

“This is incredible, Jay,” she said. “A roomful of people, where you don’t know who believes what, they are talking about Jesus. They’re talking about His love and grace and how much they appreciate the fact that you, as a preacher, are here with them, that you’re willing to come out to the show and share this with them… This is where we’re supposed to be,” she said. “This is where God has sent us.”

I realized she was right.

That night, in a burlesque club in Los Angeles, I saw people hungry for the love and truth of Christ. Not the judgment and rejection they’d experienced their whole lives in the church, but the real deal: revolutionary grace.

That’s what they welcomed into their midst. That’s what grace is all about: loving one another and understanding one another and sharing in Christ together, no matter who we are or what others might think about it.

From: Fall to Grace, by Jay Bakker. Chapter “Saint Paul and RuPaul”, pp. 104 - 107

I highly recommend this book!

unearthly jesus

Bodily functions. Sometimes we hide their reality, sometimes we are open about them. Some of the crime dramas on television are pretty open – not only do they show characters heading through doors marked "Men" and "Women", but they might also feature entire conversations at the urinal.

Star Trek, in all its generations, is a marked contrast. Of all the episodes I've seen, there are no washrooms or toilets evident anywhere. The one exception to this is bathtubs -- I'm thinking particularly of an episode where Dianna Troy was taking a bath and turned into a bizarre water creature due to some DNA malfunction.

What about Jesus? Did his body function the way ours do? Did he have to take a rest now and then to regain his strength? Did he have to stop to go pee? Or do we prefer to think that he's above such things?

This cartoon was inspired by reading unclean by Richard Beck, which includes discussion of how we view our bodies and whether or not we think of Jesus as really human.

wheat and weeds

Then Jesus told them another story:

"The kingdom of heaven is like a man who planted good seed in his field. That night, when everyone was asleep, his enemy came and planted weeds among the wheat and then left. Later, the wheat sprouted and the heads of grain grew, but the weeds also grew. Then the man's servants came to him and said, 'You planted good seed in your field. Where did the weeds come from?'

The man answered, 'An enemy planted weeds.' The servants asked, 'Do you want us to pull up the weeds?' The man answered, 'No, because when you pull up the weeds, you might also pull up the wheat. Let the weeds and the wheat grow together until the harvest time. At harvest time I will tell the workers, "First gather the weeds and tie them together to be burned. Then gather the wheat and bring it to my barn." ' "

Matthew 13: 24 - 30 NCV

The pastor in this cartoon is being "inclusive" at one level, but also judgemental – he has decided who is the wheat and who are the weeds. And that is exclusionary and othering. That is tolerance of the religous sort but has nothing to do with Jesus.

In what ways do we judge who is in and who is out, whether on a social level or an eternal one? In what ways does the way we treat other people reflect the judgements we have made?

---

Richard Beck in a recent post says:

Should we pull out the weeds?

This question goes to the heart of one of the greatest temptations amongst religious people wanting to serve God: the impulse to sort the good people from the bad people, the saints from the sinners, the church from the world, the saved from the damned.

He then goes on to look at what the farmer says, and suggests that this parable offers two visions of what the kingdom could be like:

On the one side are the weeding Christians, those wanting to identify, sort out and burn the weeds.

And on the other side are those Christians who live alongside the weeds manifesting forgiveness and patience.

Cuz in real life, people are people.

[denying status boundaries]

From Richard Beck's book, unclean: Meditations on Purity, Hospitality, and Mortality.

Given all this, and combined with the central place of table fellowship in Jesus’ ministry, it is not surprising that hospitality was a defining feature and virtue of the early church (cf. Acts 2:42-47, 4:32-37; I Tim 3:2, 5:10; I Pet 4:9; Titus 1:8; Rom 12:13, 15:7). As Christine Pohl notes in her book Making Room, these practices continued to be a distinctive feature of Christian communities during the first centuries of the church:

Hospitality to needy strangers distinguished the early church from its surrounding environment. Noted as exceptional by Christians and non-Christians alike, offering care to strangers became one of the distinguishing marks of the authenticity of the Christian gospel and of the church. Writing from the first five centuries demonstrate the importance of hospitality in defining the church as a universal community, in denying the significance of the status boundaries and distinctions of the larger society, in recognizing the value of every person, and in providing practical care for the poor, stranger, and sick.

Given the impact of sociomoral disgust upon human affairs, it is not surprising that the act of hospitality is fundamentally an act of human recognition and embrace. If exclusion is fundamentally dehumanizing, hospitality acts to restore full human status to the marginalized and outcast. As Pohl writes:

For much of human history, Christians addressed concerns about recognition and human dignity within their discussion and practices of hospitality. Especially in relation to strangers, hospitality was the basic category for dealing with the importance of transcending social differences and breaking social boundaries that excluded certain categories or kinds of persons … Hospitality resists boundaries that endanger persons by denying their humanness.

Beck, pp. 122-123 (Pohl quotes from Making Room, pp. 33, 62, 64)

And a quote from Henri Nouwen to wrap it up:
“Hospitality means the creation of free space where the stranger can enter and become a friend instead of an enemy.”

two-faced jesus

Jesus entered Jericho and was passing through. A man was there by the name of Zacchaeus; he was a chief tax collector and was wealthy. He wanted to see who Jesus was, but because he was short he could not see over the crowd. So he ran ahead and climbed a sycamore-fig tree to see him, since Jesus was coming that way.

When Jesus reached the spot, he looked up and said to him, “Zacchaeus, come down immediately. I must stay at your house today.” So he came down at once and welcomed him gladly.

All the people saw this and began to mutter, “He has gone to be the guest of a sinner.”

But Zacchaeus stood up and said to the Lord, “Look, Lord! Here and now I give half of my possessions to the poor, and if I have cheated anybody out of anything, I will pay back four times the amount.”

Jesus said to him, “Today salvation has come to this house, because this man, too, is a son of Abraham. For the Son of Man came to seek and to save the lost.”

Luke 19:1-10 NIV

Can you imagine Jesus pretending to be nice to someone? Or having dinner with someone for show? Would Jesus decline to have dinner with someone because they are part of the "wrong crowd"?

How often do we do things for show? Or just to look good to our friends? Whom do we avoid?

What prevents us from truly and freely loving people just as they are?

That Jesus, a rabbi, would choose to go be the guest of a tax collector, is highly significant and breaks the social stigma of the day. The next post, with a quote from Richard Beck's book, explores the significance of hospitality in the early church.

ecclesia in the field

This is the second cartoon in the ecclesia series. Not as graphic as the first one, but still exploring the body of Christ and how ecclesia (the church) responds to unwholeness (a.k.a., being divided or broken).

What kinds of things cause destruction in the body of Christ?

What kinds of responses have you heard when faced with separation between different parts of the body of Christ?

[outside the moral circle]

From Richard Beck's book, unclean: Meditations on Purity, Hospitality, and Mortality.

But what about those people on the outside of the moral circle? Those we identify as strangers? People on the outside of the moral circle are treated instrumentally, as tools to accomplish our goals in the world. In Kantian language, people inside the moral circle are treated as ends in themselves while people on the outside of the moral circle are treated as means to our ends. We treat those inside the moral circle with love, affection, and mercy, and those outside the moral circle with indifference, hostility, or pragmatism. And all this flows naturally from a simple psychological mechanism: Are you identified as “family”? Once the identification is made (or not), life inside and outside the circle flows easily and reflexively.

….

Does humanity end at the edge of the moral circle? That is, is the way we treat people outside the moral circle symptomatic of something darker and more sinister? Do we see outsiders as less than human?

The phenomenon of seeing people as less than human is called infrahumanization. Historically, infrahumanization occurs when one group of people comes to believe that another group of people does not possess some vital and defining human quality such as intellect or certain moral sensibilities. These infrahumans might be human from a biological perspective, but they are believed to lack some moral or psychological attribute that makes them fully human, on par with the "superior” group.

Beck, pp. 101-102

In Jesus' day, lepers were seen as less than human. So were Samaritans and Gentiles. Whom do we think of as less than human today?

See the untouchable jesus cartoon in the previous post.