Posts Tagged ‘intersectionality’
Being the Good Samaritan Isn't Enough
By Irene R. DeMaris, M.Div.
A legal expert stood up to test Jesus. “Teacher,” he said, “what must I do to gain eternal life?” Jesus replied, “What is written in the Law? How do you interpret it?” He responded, “You must love the Lord your God with all your heart, with all your being, with all your strength, and with all your mind, and love your neighbor as yourself.” Jesus said to him, “You have answered correctly. Do this and you will live.”
But the legal expert wanted to prove that he was right, so he said to Jesus, “And who is my neighbor?”
Jesus replied, “A man went down from Jerusalem to Jericho. He encountered thieves, who stripped him naked, beat him up, and left him near death. Now it just so happened that a priest was also going down the same road. When he saw the injured man, he crossed over to the other side of the road and went on his way. Likewise, a Levite came by that spot, saw the injured man, and crossed over to the other side of the road and went on his way. A Samaritan, who was on a journey, came to where the man was. But when he saw him, he was moved with compassion. The Samaritan went to him and bandaged his wounds, tending them with oil and wine. Then he placed the wounded man on his own donkey, took him to an inn, and took care of him. The next day, he took two full days’ worth of wages and gave them to the innkeeper. He said, ‘Take care of him, and when I return, I will pay you back for any additional costs.’ What do you think? Which one of these three was a neighbor to the man who encountered thieves?”
Then the legal expert said, “The one who demonstrated mercy toward him.” Jesus told him, “Go and do likewise.”
This Sunday at my church, the Rev. Dr. Luke Powery, the Dean of Duke University Chapel, preached for our Martin Luther King, Jr. Sunday. His words were prophetic and courageous, I quickly took notes and there is one part of his sermon that struck a nerve with me. He talked about the Good Samaritan, that it was a good first action, but not the last step in seeking justice. Powery brought up that we needed to know why the road was so violent, what was the systemic reasons behind this. How come the others didn’t stop, why did the Samaritan have to pay so much out of pocket to heal the man? He opened up the parable for me and as I sat down to write about the ACA and how it affects women’s reproductive health, I can’t get it out of my head.
Last week we learned that 91% of the 115th Congress identifies as Christian thanks to the Pew Research Center. The religion of the prolific healer, Jesus Christ who healed those who needed him. Yet, in the same week in the dead of the night last week, the U.S. Senate begun its work dismantling the Affordable Healthcare Act and taking us backwards from the Gospel. In a space of Christian majority, the Gospel did not flourish.
We also know now, there are ten senators who identify as United Methodists and eight of them voted to repeal the Affordable Care Act: Jeff Sessions, Tom Cotton, Johnny Isakson, David Perdue, Pat Roberts, John Kennedy, Richard Burr, and Rob Portman. (It is worth noting, two United Methodist senators voted against: Elizabeth Warren and Debbie Stabenow.)
Some of our United Methodist siblings voted against our neighbor. Those we are in communion with, who verbally join in our baptismal covenant, yet do the opposite. What are we to do? Our neighbors who are about to lose their healthcare are hurting at the hands of our siblings.
The stories have flooded our news feeds of people who will be directly affected by the repeal of the Affordable Healthcare Act. They grow by the day. You may even have your personal story. As I listen, it’s hard not to lose hope. The ACA was not perfect, it was a first step like the Good Samaritan caring for the man on the side of the road to Jericho. Repealing the ACA is walking by one of God’s beloved children in pain and not doing a damn thing.
Instead of repealing it, we should be addressing it and the systemic issues regarding health care. Why profit comes before people. Why a group of overwhelmingly Christians are ignoring Jesus’ words and actions. A group who knows that the most vulnerable is disproportionately affected by these changes.
I think another part of the parable’s lesson for me is that we also need to call to task the priest and the Levite who walked past the injured man on the road to Jericho. We need to hold those in our communion, who join our baptismal covenant to our Wesleyan heritage of radical love, grace, and justice.
As we move forward into the fight to maintain the ACA, instead of strengthening it, I will leave you with The Social Principles section on Right to Health Care:
Health is a condition of physical, mental, social, and spiritual well-being. John 10:10b says, “I came so that they could have life—indeed, so that they could live life to the fullest.” Stewardship of health is the responsibility of each person to whom health has been entrusted. Creating the personal, environmental, and social conditions in which health can thrive is a joint responsibility—public and private. We encourage individuals to pursue a healthy lifestyle and affirm the importance of preventive health care, health education, environmental and occupational safety, good nutrition, and secure housing in achieving health. Health care is a basic human right.
Providing the care needed to maintain health, prevent disease, and restore health after injury or illness is a responsibility each person owes others and government owes to all, a responsibility government ignores at its peril. In Ezekiel 34:4a, God points out the failures of the leadership of Israel to care for the weak: “You don’t strengthen the weak, heal the sick, bind up the injured, bring back the strays, or seek out the lost.” As a result all suffer. Like police and fire protection, health care is best funded through the government’s ability to tax each person equitably and directly fund the provider entities. Countries facing a public health crisis such as HIV/AIDS must have access to generic medicines and to patented medicines. We affirm the right of men and women to have access to comprehensive reproductive health/family planning information and services that will serve as a means to prevent unplanned pregnancies, reduce abortions, and prevent the spread of HIV/AIDS. The right to health care includes care for persons with brain diseases, neurological conditions, or physical disabilities, who must be afforded the same access to health care as all other persons in our communities. It is unjust to construct or perpetuate barriers to physical or mental wholeness or full participation in community.
We believe it is a governmental responsibility to provide all citizens with health care.
We encourage hospitals, physicians, and medical clinics to provide access to primary health care to all people regardless of their health-care coverage or ability to pay for treatment.
Being the Good Samaritan isn’t enough, moving backwards from the Gospel is also not acceptable. As people of faith, we must protect our siblings who are on the precipice of losing their healthcare. All hands are needed on the road to Jericho. It’s time to stand up and act.
Call the United Methodist Senators who are actively trying to repeal the ACA today!
Senator Jeff Sessions: (202) 224-4124
Senator Tom Cotton: (202) 224-2353
Senator Johnny Isakson: (202) 224-3643
Senator David Perdue: (202) 224-3521
Senator Pat Roberts: (202) 224-4774
Senator John Kennedy: (202) 224-4623
Senator Richard Burr: (202) 224-3154
Senator Rob Portman: (202) 224-3353
Irene R. DeMaris, M.Div. is a feminist, lifelong member of The United Methodist Church, and former MFSA intern who advocates for women’s health through a faith-based lens.
- To pray for those on the commission, especially the LGBTQ persons that have made themselves known and for those who have not, whatever their reasons.
- To pray and be in solidarity with Boards of Ordained Ministry and Annual Conferences that are faithfully pursuing non-conformity with any policies that stand in the way of love.
- To challenge your bishop and church leadership to uphold and continue the commissioning and ordaining of openly LGBTQ clergy, and the support of openly LGBTQ lay leadership.
- To step out in faith and advocate for LGBTQ people in your communities. There is an increased attack on the lived equality of LGBTQ people by state governments throughout the U.S. These laws create a culture that have contributed to the death of more than 20 transgender people of color this year alone.
- To connect and build deeper relationships within your own faith community. The work of reconciliation must begin within ourselves and our own communities first.
We call on the Council of Bishops…
- To live into their prophetic call. It is long past time to claim the sacred worth of LGBTQ people and our families by advocating for our full protection in the communities in which we live.
- To be vulnerable within your own context. For such a time as this, we need you to boldly express your support and pastoral care for LGBTQ people. What you say or don’t say matters. LGBTQ people need you to be our pastors, too.
- To lead the church in our baptismal call to resist evil, injustice and oppression in whatever form it presents itself – by naming the harm of erasure and exclusion that is done through legislated discrimination woven into the very fabric of our polity.
- To commission, ordain, and appoint openly LGBTQ clergy.
In the words of Mark Miller, “No matter what the church says…” as justice-seeking United Methodists, it is our courage in faithfully living out our gospel commission to love God and our neighbor by seeking sacred change and breaking boundaries that we will find a way forward boldly proclaiming…you are a “child of God.”
The Staff and Board of Directors,
Methodist Federation for Social Action
Common Good, Collective Liberation
A sermon delivered at Arch Street UMC
October 9, 2016
By: Rachel Ternes, Global Mission Fellow US2
Jeremiah 29 1, 4-7 (NRSV)
“29 These are the words of the letter that the prophet Jeremiah sent from Jerusalem to the remaining elders among the exiles, and to the priests, the prophets, and all the people, whom Nebuchadnezzar had taken into exile from Jerusalem to Babylon. 4 Thus says the Lord of hosts, the God of Israel, to all the exiles whom I have sent into exile from Jerusalem to Babylon: 5 Build houses and live in them; plant gardens and eat what they produce. 6 Take wives and have sons and daughters; take wives for your sons, and give your daughters in marriage, that they may bear sons and daughters; multiply there, and do not decrease. 7 But seek the welfare of the city where I have sent you into exile, and pray to the Lord on its behalf, for in its welfare you will find your welfare.”
We’ve been hearing for many of the past weeks, scriptures from the book of Jeremiah, a prophet who lived in the time leading up to and during the exile of God’s people from Jerusalem into the unfamiliar wilderness of Babylon. Jeremiah had prophesied that the people would be exiled as a punishment from God for their disobedience. Other supposed prophets had been assuring the people and the king of Judah that God would not let them be overcome by the Babylonians, just as God had protected God’s people so far in the story. Unfortunately for them, Jeremiah was right. This scripture starts the first letter that Jeremiah sends to the people in exile, sharing with them God’s instructions on how they should live purposeful lives, even after having been kicked out of their homes and sent to a strange land.
The instructions are strange. Jeremiah tells the exiles to invest in their new city. To build houses and live in them. To plant gardens and eat what they produce. Basically to settle in, and love the city as if it was their own. God, through Jeremiah, goes as far as to say that the exiles should seek the welfare of the alien city and pray for it to flourish, because the exiles’ welfare will be determined by the welfare of the city.
How strange it must have been to the exiles to be told to pray for and invest in a city that they did not consider home. It wasn’t their home– it represented the people who had uprooted and overturned their lives. The welfare of this new city must have been a very low priority to the exiles. They had no emotional connection to the city, no history there. They did not identify with it in the way they identified with their true home of Jerusalem. And yet, here God is, telling the exiles that their own destiny was bound up in the destiny of this strange, alien city. On one hand, it’s not something that I would be really excited to hear, as one of the exiles. On the other hand, it makes sense because it sounds like something our God would say. Our God is a God of relationships. Our God wove all of creation together in such a way that our decisions and the way we live our lives have impacts that reach far out into the rest of creation. Our existence was formed in such a way that the flourishing of a seemingly separate part of creation contributes to my flourishing. Isn’t that beautiful? Seek the welfare of this city, for in its welfare, you will find your welfare.
This concept that God is sharing with the exiles in Babylon, the idea that their welfare is bound together with the welfare of a city that they don’t identify with, is similar to the concept of collective liberation, a philosophy and way of working followed by many activist movements today. To describe collective liberation, I have to first talk about intersectionality, a term coined by the legal scholar Kimberlé Williams Crenshaw. Intersectionality describes the way that all our individual identities and our systemic oppressions are interconnected and complex. That racism and ableism work together. That sexism and homophobia feed off one another. That classism and environmental degradation are intimately connected. Once you know that, and you want to do something about it, collective liberation is the response. When we fight for good jobs and fair wages, we think about how how race and gender impact that fight. We don’t put on blinders and say, this is about labor, not racism! We coordinate with groups that work for racial justice and gender justice. Because we know that our liberation from all the intersecting forms of oppression is going to be a collective liberation, and the work to get there is going to be collective work. As the civil rights leader Fannie Lou Hamer said, “Nobody’s free until everybody’s free.” The liberation of every part of God's creation hinges on the simultaneous liberation of every other part.
In the scripture, God instructs the people in exile to “build houses and live in them.” I can think of a building project that lives into the idea of collective liberation. I live at Serenity House, our church's ministry in North Philadelphia. The story of this building project started a few years ago, when a group of environmental studies students began working with Serenity House to do environmental projects, like reviving the back yard garden, and installing a solar panel. What was special about their approach was that they recognized that environmental justice work is intersectional, and they made that intersectionality a focus in their work. Because God created everything to be in relationship, when you work for the welfare of the earth and the green things on it, the humans automatically benefit. These students and the community members they worked with made that concept a part of their model. When a solar panel was donated to the group, it became an opportunity for new learning and empowerment for the Serenity House men’s group, through a series of lessons about solar energy and how solar panels work. That grew into a project that you may have heard about: Serenity Soular, spelled SOULAR, has gone through the process of raising money, connecting with a local North Philadelphia solar installation company, recruiting and training two young people from the neighborhood, and involving them in the solarization of Serenity House. God calls us to invest in our communities by building houses and living in them. This house that’s being solarized is already built, but we’re adding onto it, building the infrastructure, making it more liveable. The Serenity Soular project seeks the liberation of God’s natural creation by reducing energy consumption and emissions, but it doesn’t stop there. It seeks the liberation of the people of North Philadelphia from racism-impacted poverty and disinvestment, by believing in and investing in its young people and helping them develop the skills and tools to flourish in their own lives. The first two young people who were recruited have since been hired by the local solar company, and Serenity Soular is preparing to engage two more apprentices to be involved in solarizing a church down the street. This project seeks not just the environmental welfare of the earth, not just the economic welfare of the people, but the collective liberation of humanity and all the rest of creation. As Jeremiah would say, it seeks the welfare of the entire city.
In the scripture, God instructs the people in exile to “plant gardens and eat what they produce.” Guess what? The Serenity House neighborhood is following this instruction too! The collective liberation seed that those students planted branched off into another project that I’ve been very involved in. There is a vacant lot around the corner from Serenity House that for years had been good for nothing but dumping trash and being a dangerous eyesore. Before I started serving here a year ago, some neighbors and community members decided that something needed to be done about that lot. They started dreaming of a space where North Philly neighbors could grow and harvest fresh fruits and vegetables, where children could play and learn and feel safe, where elders could sit and relax, and where everyone could cultivate community and a sense of neighborhood pride and self-sufficiency. A year later, we now have The People’s Garden, a beautiful space around which a diverse, intergenerational community has formed. As people came together to plant the seeds of sunflowers, tomatoes, collard greens, carrots, they were also planting the seeds of new friendships. The children, who are some of the most dedicated gardeners in the neighborhood, helped the fruits of the earth grow, and in return they had the experience, very unique and special for urban kids growing up in a food desert, of knowing where some of their food came from, and feeling the empowerment of helping to create a plate full of carrots and tomatoes from some tiny seeds. “Plant gardens and eat what they produce.” I think the prophet knew that when a community comes together to plant a garden, they can’t help but begin to think intersectionally. My neighbors know that by investing in the flourishing and welfare of the People’s Garden, they are investing in their own flourishing.
The world we live in today can sometimes feel like hopeless Babylonian wilderness. The terrible incidents of racist violence seem like they will never stop, and the white supremacist cultures and structures seem determined to make People of Color live like exiles in their own lands. Women are treated like objects and subject to violence and discrimination, and our culture defends and celebrates the men responsible. Native people with a deep understanding of the connectedness of the welfare of the Earth and the welfare of humanity, are seeing their sacred land ripped out from under them to be turned into a pathway for the dangerous products of dangerous oil extraction processes. Queer and trans people are experiencing physical violence, spiritual violence, psychological and emotional violence, often at the hands of our own Christian church. The greed and shortsightedness of corporations, governments, and organizations (including the United Methodist Church), are prioritizing profits over people, and contributing to global climate change, and the results include increasingly severe natural disasters that have the most impact on the the world’s poor people, and People of Color. Almost 900 people have been killed in Haiti by Hurricane Matthew in the past few days. [Edit: as of 10/11/16, the death toll is 1000 and counting.] The same greed and shortsightedness are fueling war and destruction all over the world. Is this what wilderness looks like? Is this what exile feels like?
Some other prophets around at the same time as Jeremiah were prophesying a victory for Judah, saying that Babylon would be defeated. They were wrong, and Jeremiah called them out as false prophets. We would like to believe that some prophet, or politician, or church leader will appear and solve all these problems, end all this oppression, but that’s not going to happen. God says that it’s up to us to work together like neighbors facing a hostile world, to think not only of ourselves and the issues that affect us clearly and directly, but to seek the welfare of the entire city. The collective liberation.
Serenity Soular and the People’s Garden make it look easy. But it’s not always easy. Just like the exiles probably didn’t like being told to invest in a city they didn’t identify with, to be honest sometimes I don’t like being told to invest in an issue that doesn’t seem to impact me. We fail sometimes. An example: I recently read an article on how the new policy platform of the Movement For Black lives, (a movement that for the most part can teach all of us a lot about collective liberation, with their understanding of the way racism is in cahoots with capitalism and sexism and homophobia and transphobia), how their platform is lacking in disability solidarity. This is a huge oversight, as the majority of people who have been murdered by police in the US were disabled or deaf. The struggle for liberation from white supremacy must happen hand-in-hand with the struggle for the welfare of people with disabilities. Even the Movement for Black Lives will have to stretch in that regard.
There is another example of a failure to seek the welfare of the entire city, going on here in Philadelphia. Later today, many of us will be walking over to the Gayborhood for Outfest, a block party in celebration of National Coming Out Day. While we are dancing and celebrating, we cannot ignore the stain of racism that exists in the Gayborhood, and that had been getting more attention in recent days and months. Last week, a video surfaced of the owner of a popular Gayborhood bar addressing customers of color with racial slurs. It has sparked a lot of anger, for good reason, but many queer people of color have said that they are not surprised. That racism is the standard in many parts of the Gayborhood, and that for decades certain clubs and bars have enforced dress codes that are meant to subtly exclude Black people. This stain is made so much uglier by the fact that it’s white LGBTQ people, who know what discrimination feels like, who are guilty. Maybe they somehow don’t know that queer justice is bound up together with racial justice. But now we know. We know that, if we are to seek the welfare of the entire city, we cannot accept racism anywhere.
It can be a difficult mental shift, to live into collective liberation. Our culture teaches us to be obsessed with getting ahead, with being a winner instead of a loser. It teaches us to care only about the issues that we think directly impact each of us, and even to compete with other causes, other movements. But God teaches us that we are all one body, and if we don’t work together, across lines of identity, for God’s justice, we are shooting ourselves in the foot.
There is a lot of violence and injustice out there. The wilderness can seem overwhelming. But we do not need to lose hope. God is with us. God has provided a way for us to overcome the oppression, and God has even given instructions. “Seek the welfare of the city where I have sent you into exile, and pray to the Lord on its behalf, for in its welfare you will find your welfare.” Working in solidarity with groups we don’t identify with can be difficult, but what’s even more difficult is trying to change the world alone. We can’t do it alone. But victory over racism and sexism and homophobia and environmental degradation seem so much more possible when I know that it’s really all one struggle, and we are all working together. In your welfare, I will find my welfare, and our liberation will be collective.
Rachel is a young adult missionary serving through the United Methodist Church's Global Mission Fellow US2 program. She serves at Arch Street UMC in Philadelphia, PA, and at Serenity House, where she also lives. She is halfway through a two-year term in the program. Rachel served as one of the Love Your Neighbor Coalition scholarship recipients monitoring legislation during General Conference 2016. Check out her blog.
Just over a week ago, I saw the exciting news about the Presbyterian Church – USA. The domination ratified an amendment allowing their clergy to officiate same sex weddings. The next morning, headlines were buzzing of the news. One article in The New York Times caught my attention for its acknowledgement of The United Methodist Church’s failure to change (and made the common and xenophobic error of blaming our African conferences for the resistance).
Just days later, on March 21st, I set out on a journey with Gender Benders, a group of awesome trans* organizers based in Greenville, SC. We participated in a Walking Classroom sponsored by the U.S. National Parks Service along the 54 mile stretch of Highway 80 from Selma to Montgomery National Historic Trail.
For most the march I was at a loss for words, but never at a loss for thoughts. As a member of The United Methodist Church, I want my church to be a place of compassion, kindness, and peace with justice, truly creating a beloved community that Dr. King preached about 50 years ago. To reach this beloved community, the church must think more deeply about whether it invests its money in companies benefiting from the Israeli-Palestinian conflict or harmful fossil fuels. The church must become dedicated to racial equity and ethnic justice. We cannot forget to listen to young people's voices. I and others must learn to step aside to make space for those across the world who speak truth of our church’s colonialist history. We persevere as members in this church and humans even when we are often erased, overlooked, and tossed aside because we are queer.
The last day of the march I wore an old half stole that I had turned into a bow tie. I marched with this bow tie, in my summertime Sunday best, to honor those who marched 50 years ago and to remember a commitment to justice, not just for me, but for everyone within my church. The marchers 50 years ago were witnessing for the right to vote. The marchers 50 years ago were marching to be recognized as children of God overflowing with worth, infinite, sacred worth.
50 years later, we march for the same underlying value, against both historical and contemporary oppression. I marched to remember those who came before. My strength arose from my resilience, determination, and hope for my church. I march for those my church has colonized, for those my church tries to erase, for the voices of young people often ignored, and for the way we invest our church’s money.
As I step into Holy Week, I renew my commitment to movements like MFSA because God, our source, demands the church move against injustice and for the oppressed. I renew my commitment to act as a nonviolent witness like Jesus whose love for the least and the last and resistance to an oppressive system led him all the way to the cross. I renew my vow to pray daily for justice because only by the power of Holy Spirit can we ourselves, our church, and our world truly become a beloved community.
May it be so.
Joey Lopez lives in Asheville, NC and works for the Campaign for Southern Equality as a Community Organizer through the Tzedek Social Justice Residency. Personal experiences with intersecting identities shape Joey’s commitment to educational, economic, racial, ethnic and queer justice both inside and outside communities of faith. Joey is also a member of MFSA’s Board of Directors.