[twelve key points about the radical inclusivity model]

Bishop Flunder, author of Where the Edge Gathers: Building a Community of Radical Inclusion, discusses twelve key aspects about the radical inclusivity model in the appendix of her book. Here are the twelve summary statements from these key aspects:

Twelve Steps: The Refuge Radical Inclusivity Model from Bishop Yvette Flunder

1.
Radical Inclusivity is and must be radical.

2.
Radical Inclusivity, recognizes, values, loves and celebrates people on the margin.


3.
Radical Inclusivity recognizes harm done in the name of God.

4.
Radical Inclusivity is intentional and creates ministry on the margin.

5.
The primary goal of Radical Inclusivity is not to imitate or change the mainline church, but rather to be Church.

6.
Radical Inclusivity requires a new way of seeing and a new way of being.

7.
Radical Inclusivity requires awareness, information and understanding.

8.
Radical Inclusivity does not hide and works to undo shame and fear.

9.
Radical Inclusivity recognizes diversity on the margin.

10.
Radical Inclusivity must be linked to preaching and teaching.

11.
Radical Inclusivity demands hospitality.

12.
Radical Inclusivity is best sustained and celebrated when everyone in the community is responsible and accountable.

From Yvette A. Flunder, author of Where the Edge Gathers: Building a Community of Racial Inclusion

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For more information on each point, see the appendix for the book.

[where the edge gathers: building a community of radical inclusion, by yvette a. flunder]

Where the Edge Gathers is quite a remarkable book, which is really no surprise considering that it's written by Bishop Flunder of the City of Refuge United Church of Christ.

"In Where The Edge Gathers, Flunder uses examples of persons most marginalized by church and society to illustrate the use of "village ethics" -- knowing where the boundaries are when all things are exposed--and "village theology" -- giving everyone a seat at the central meeting place or welcome table. Flunder focuses on the following marginalized groups: Same-sex couples, to convey the need to re-examine sexual and relational ethics, Transgendered persons, to illustrate the importance of radical inclusivity, Gay persons living with AIDS, to emphasize the need to de-stigmatize societies view of any group of people."

(source)

Flunder's book is divided into two main parts: the first contains four chapters on community, and the second contains nineteen sermons, given as an example of "one tool that defines, reinforces, and supports the collective theology of the community." I recommend it as an excellent book on the topic.

[peace community church's artistic declaration]

Peace Community Church in Oberlin, Ohio, wants people to know that its doors are open to everyone. As part of this, they have a new mural which clearly states where it is at when it comes to welcoming people regardless of sexual orientation or skin colour.

Painted by Robert Cothran, the five-panel piece shows a rainbow ribbon coming from the left and a racial harmony ribbon coming from the right, to join around a cross in the center panel. I especially like this because the incorporation of the lgbt ribbon with the racial harmony ribbon, which I've never seen before, acknowledges the diversity of people and the fact that people can be part of several minorities at the same time.

Read more about this mural.

Read more about uncertain spaces and what some churches are doing to articulate how they value and embrace diverse people.

transubstantiation, carnivores and divorcees

St. Atkin's makes it pretty clear that they are pro-carnivore (see previous cartoon in this post). Other things are less certain, but of greater significance to this couple. Will they be welcome even though they married each other after divorcing their previous partners? Not that many years ago, the answer would have been no.  In some churches, it still is.

If you're thinking, "Divorced and remarried? Who cares!", then I ask you: "What do you care about? What matters to you?"

What things make it difficult for you to accept someone else?

Who do you find difficult to embrace?

What's stopping you from loving people the way Jesus did?

And for what things have you yourself experienced rejection?

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Read the article on uncertain spaces.

uncertain spaces

introduction

Your colleague tells you that Human Resources wants to see you right away. If you have no idea as to why, there is uncertainty ahead - perhaps combined with some anxiety or fear -- until you find out whether they are going to fire you, promote you to a special project, or just need a form signed.

You are in an uncertain space, even if just for a few moments until you find out what they really want.

Now what if you're new in town, or perhaps what's new is that you've decided you want to be part of a church. You drive by a church in your neighbourhood, and the sign out in front says "Everyone Welcome".

what does that mean - “everyone welcome”?

Did you know that a study done in the U.S. found that three of the top words non-Christians ages 16 to 29 associate with Christians are judgmental, hypocritical and anti-homosexual? (source: unChristian and article)

Which means that there’s a good chance the person driving past your church and wondering about it, is already doubting the truthfulness and reality of the “Everyone Welcome” sign. Add to that any past negative experience they've had with the church or with Christians, and the uncertainty is even stronger.

The church you drive past is most likely an uncertain space. Will it be hostile or indifferent to you? Or will it be welcoming and embracing? Most times you just don't know.

confession, baptism, and the radical, far-reaching rethinking of everything

This quote from Brian McLaren seems very fitting for this time:

John (the Baptist) defines the essential meaning himself: he proclaims not a baptism of conformity but a baptism of repentance, which means a radical, far-reaching rethinking of everything. If one was previously formed by a conventional Temple establishment identity, one rethinks that way of life. If one was previously formed by an Essenic antiestablishment identity, one rethinks that way of life. What might have been acceptable before – hating Gentiles, hating priests, hating the poor, hating the rich—now seems like a sin to be confessed. What might have been considered unacceptable before—reconciling with enemies, showing kindness to outcasts, putting the needs of people above religious rules—now seems like a good thing. That kind of repenting would determine the kinds of sins people would confess as they descended into the Jordan for baptism.

So for John, baptism is hardly a second-rate tribal rite comparable to sitting on Santa’s knee. It is the radical reversal of identities of exclusion and hostility. It is a defection from all exclusive, hostile, and elitist identities—whether they be establishment or antiestablishment in nature. It is a sign that one is repenting of all hostile identities, knowing that those identities can only lead to violent cataclysm. By de-identifying with oppositional identities—by dying to them, one can identify with something new: the kingdom, reign, or commonwealth of God—which is a call not to separation and exclusion, but rather to solidarity and reconciliation, as we have seen again and again.

Brian D. McLaren, pp.183, 185, in Why did Jesus, Moses, the Buddha, and Mohammed Cross the Road? Christian Identity in a Multi-Faith World

What Brian says makes good sense to me. I want such a radical reversal, both in my own life and in the life of the church.

whose names do you not mention?

Whose names are not mentioned in your church? Of whom have you never heard it said, "they are our brothers and sisters?"


Consider this from Brian McLaren:

The vestiges of Imperial Christianity are not always as obvious as this inscription in stone. But they are no less present in most of our churches. Racism, colonialism, exclusivism, elitism, and other members of the hostility family often hide camouflaged in songs and hymns, devotionals and prayers, sermons and Sunday School lessons. And it’s not only what is said that aids and abets hostility: it’s what is left unsaid. For example, I remember preaching in a predominantly Tutsi church in Burundi. After I made an appeal for the Twa people, the nation’s oppressed minority, someone came up to me and said, “The word Twa has never been spoken before in this church. It is as if the Twa didn’t exist. Thank you for reminding us that the Twa are God’s children.” I thought of how many real-world hostilities around the world are similarly protected through avoidance and silence in churches today.

Brian D. McLaren, p.168, in Why did Jesus, Moses, the Buddha, and Mohammed Cross the Road? Christian Identity in a Multi-Faith World

I spoke up at a church meeting a few years ago, and talked about wanting the church to be a place that is welcoming of our gay brothers and sisters in Christ. Later I realized that I had never heard anyone use the expression "our gay brothers and sisters in Christ" at our church, ever. Perhaps that was the first time it was even said there....

Perhaps it reminded some that this isn't an issue to be debated and ideas to be objected to, but that there are real people involved....

 Hopefully, some who never thought about it might begin to consider the breadth and width and depth of God's love and of the body of Christ.

words you can't say in church

How do you understand Pastor Stickman's silence?

Is he silent because not even he is allowed to say these words?

Or is it because he believes that all words, all topics are open for discussion, and thus there is nothing for him to list?

an apology from Manitoba Child and Family Services

For the babies and children seized by Manitoba Child and Family Services, predominantly from Indigenous families.

This is not about Indian Residential Schools or the "60's Scoop"; this is about what is happening in Canada today.

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we just want to say

You give birth to babies
again and again
and take them back to huts
without running water

it would be unkind to leave them with you
so we take them away
we give them away
cuz we know what's best

Forgive us
we hoped to have solved
the Indian problem
years ago

poem by rob g

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Read making a difference, one baby at a time.

Read #StopStealingOurKids - Christi Belcourt's indictment of Manitoba's child welfare system.


This is a false apology poem in the style of William Carlos Williams.
Read an explanation of false apology poems.

[hotel 22]

I first saw this video on Richard Beck's blog (one of the few I follow regularly). It is the eloquently told story of the early hours of the morning for some of our neighbours.

Watch it and then read on.


Hotel 22 by Elizabeth Lo from Short of the Week on Vimeo.

[rachel held evans on lgbt christians]

Speaking at the GCN conference in 2014, Rachel Held Evans had this to say:

[walking in the shoes of another - Timothy Kurek]

Timothy Kurek talks about intentional empathy and the year he spent walking in the shoes of another:




Timothy has also written a book called The Cross in the Closet.

making a difference, one baby at a time

Our white friends to the south managed to do it. Jim Crow laws which enforced racial segregation in the southern states were in place until the 1960's. As the Civil Rights movement brought about legal changes, the state and local laws regarding segregation were overturned. In some ways, however, not that much changed and the U.S. situation evolved to what is known as the new Jim Crow, which is seeing (among other injustices and inequities) high percentages of black people (black men in particular) end up in for-profit prisons and many other barriers in place to prevent equal participation in society.

Here in Canada, one of our historical evils was the Indian residential schools: Aboriginal children were forcibly removed from their families and put into residential schools, forbidden to use their own languages and not allowed to practice their culture. Abuse was wide-spread. This took place roughly from 1876 to the late 1960's. The recent Final Report of the Truth and Reconciliation Commission calls it cultural genocide.

Understandably, Indian residential schools are done with. However, that doesn't mean that those in power suddenly believe that Aboriginal lives matter.

Around the end of the Indian residential school system, the Manitoba government began "systematically apprehending aboriginal children starting in the 1960s and placing them with non-aboriginal families — a practice known as the ’60s Scoop." (source). Read more here and here. Thousands of children were taken and placed in foster and adoptive homes. Just this past June 2015, the Premier of Manitoba apologized on behalf of the province for the 60's scoop. Yes, this is Canada - the Canada we don't here much about.

But is it over?  And now what's happening in Manitoba?

Child and Family Services workers are seizing an average of one newborn a day, without assessing the parents or their ability to care for their baby, according to Cora Morgan, First Nations Children's Advocate. She says,

“In this system, you are guilty until you can prove you’re innocent. They’re not going in and investigating to see if there is another side of the story. They’re not going in there to say, ‘How can we help you?’ … They just take the kids.” (source)

You can imagine the effects on a baby of being removed from its mother, put in care for the key months of attachment, and then handed back. And the cycle continues...

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Read more about the seizures of babies.

Read Christi Belcourt's indictment of Manitoba's child welfare system.

Estimated numbers:

The numbers of children in the system are staggering – it is estimated that there are today anywhere from 60, 000 – 70, 0000 Native children in foster care in Canada , a much higher proportion than the 20, 000 children taken in the horrific Sixties Scoop, where 20, 000 children were taken and placed into adoption or in residential schools, those institutions meant to “kill the Indian in the child”.

[practice resurrection]

Would love to be there! Am hoping that the talk is posted online and if so, will put the link here.

false apology poems - an explanation

I was introduced to false apology poems through a wonderfully funny children's book, Forgive Me, I Meant to Do It by Gail Carson Levine. You can read an excerpt of her book here.

Her poems follow the format used by William Carlos Williams (1883 - 1963), who wrote the following:

This Is Just to Say

I have eaten
the plums
that were in
the icebox

and which
you were probably
saving
for breakfast

Forgive me
they were delicious
so sweet
and so cold

 —William Carlos Williams

The above poem by Williams is fairly innocent and rather humorous, and presents the standard format that I use. Note that the first stanza describes what happened, the second typically the consequences, and the third gives the apology that is not sincere.

If you've read any of the false apology poems that I've written, they are neither innocent nor humorous. They are dark and satirical, and are intended to bring the attitudes of white supremacy out into the open. Forgive me.

I welcome any comments and thoughts you might have about them.

See the whole list of false apology poems.