Humankind magazine // issue 01 summer 2017 by HUMANkind Magazine

Volume 01. July 2017

ISSUE 001

HUMANkind THEOLOGY | CULTURE | EMBODIED LIVING

Women: First Class Citizens, 13 Looking Beyond, 30 Eucharist As Resistance, 40

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HUMANkind Magazine STAFF Publisher Brett Anthony Baumgardner HUMANkind Multimedia Network STAFF Lauren Watt, Andrea Richardson, Kristina Kee Creative Director Jessica Hardy Editorial Team Joey Norris, Nick Polk, Kelly Vargo Subscruption https://thehumanmagazine.org/subscribe/ Kansas City, MO 816.945.2261

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HUMANkind CONTENTS

Letter From the Publisher

To Err is Human?

Women: First Class Citizens

Straight Street

He Touches Us

Our Little Secret

Looking Beyond

Always Moving

Eucharist As Resistance

Endnotes

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HUMAN BEINGS FULLY ALIVE From the Publisher On Sunday, March 8, 1965, civil rights protesters in Selma, Alabama were attacked and beaten so brutally that it was infamously deemed “Bloody Sunday.” The very next day, Martin Luther King Jr. responded with a powerful speech in which he uttered these timeless and relevant words: “A man dies when he refuses to stand up for that which is right. A man dies when he refuses to stand up for justice. A man dies when he refuses to take a stand for that which is true.” I can’t help but to hear these words of Martin Luther King Jr. echoing in the back of my head. Just like that of King’s time, our culture seems to be at a place of groaning and unrest. There are the unjust actions that have left our black sisters and brothers asking if they will be safe when they walk out of their front door. Our refugee friends wonder if they will find easy transitions into new communities from leaving their war-torn homes. The LGBTQ community is calling for empathetic action from those they have been so often cut off from. There are countless individuals suffereing at the hand of injustice and they are crying for justice, action, and compassion. St. Irenaeus said, “The glory of God is human beings fully alive.” All of humanity is made in the Image of God and that inextricably unites us. It is in sharing this Image of God that we are called into right relationship with God and Neighbor. This is how we become fully alive. In a time where we see and injustice everywhere, the question becomes, “Are we willing to rise from our sleep and stand up?”

Brett Anthony Baumgardner HUMANkind MAGAZINE 2017

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To Err is HUMAN? Understanding our humanity with respect to God, not vice versa.

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Joey Norris

To Err is Human? In the aftermath of the errors of our failures, serious or otherwise, there seems to be a common sentiment we tend to give that exposes some of the reasons behind our capital mistakes. Why didn’t I do that? Why did I give in to temptation? Why did I say that? Who hasn’t asked themselves these kinds of questions? Often, people do things that are harmful to others and to themselves. Likewise, people often believe that to be human is to suffer the fate of failure and error. Some of the best of us fail, clergy and laypersons alike. Something that seems to unite us is our belief in the truth of the expression ‘to err is human’; one of many ways we express how imperfect and flawed we are by nature. Of course, the Apostle Paul says something remarkably similar in his letter to the Romans: “all have sinned and fall short of the glory of God” (3:23, NRSV). The way I see it there are two main kinds of errors. The less significant failures and errors that happen are what I would call ‘descriptive’ errors. Even the most virtuous people can error in some way, i.e. missing a pop-fly or typing the wrong letter on a keyboard. But, this doesn’t necessarily reflect one’s magnanimity or holiness - I’m not too concerned with this kind. Neither of those instances, or the countless others, are not really morally wrong or depriving. Here, I’m more concerned about what I would call ‘moral’ failures and errors. That is, those which are sinful and which will

likely damage or harm our relationships; it’s these kinds which matter the most. Christian ethicists, and philosophers at large, would consider these failures and errors vices - that which is opposite of a virtue and which seriously deprives character formation of the person according to their moral objective and purpose. Another way of putting a vice is, perhaps simply, something that morally keeps you from being who you are meant to be. Going back to the expression, I’m curious if the sentiment reflects the best way to think about our moral mistakes as Christians? I’m convinced that we should look more closely at the question: ‘What does it mean to be human?’ in order to carefully consider if the meaning of humanity addresses our moral mistakes. If humans are somehow determined to fail or ‘err’, then the consequence of such a statement might prove dangerous to our theology. If we flippantly throw around the phrase in the aftermath of all failure and error, then there wouldn’t be any critical reflection and consideration concerning our moral

errors. This would negatively and critically affect our relationship with God and others, and thus, there would be no genuine growth and moral dimension in our spiritual formation and holiness. As a passionate theologian, I can’t help but to address the important question - what might we say about Christ in light of this common expression? If we want to properly address the former question, then the latter question should be our follow up. We must understand humanity with respect to God, not vice versa. The Word assumed full humanity, but certainly we wouldn’t assert that Christ was by nature meant to err morally.

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Hypothetically speaking, he could have made some ‘descriptive’ mistakes, but again that’s not relevant. I’m asserting that Christ actually taught us how to be fully human, which suggests that we are not fully human and Christ is our example to follow; this is the groundwork for understanding our ‘moral’ errors. Granted, this doesn’t sound extraordinary at first, but let’s explore some basics of Christology, the theological study of the Person of Christ. The Word of God became flesh and we confess that the flesh He assumed was truly and fully human, “who in every respect has been tested as we are, yet without sin” (Heb. 4:15, NRSV). Sin is nothing less than a moral reality and it therefore inherently concerns the ethical. In the beginning of the Chalcedonian definition of C.E. 451, the first thing the church understood about the Person of Christ was that he is “the same perfect in Godhead, the same perfect in [humanity].” What does this suggest about how we should understand humanity/human nature? First, and primarily, insofar as Jesus was truly human he was human in the way a human ‘ought-to-be’ or meant to be. Otherwise, wouldn’t he have erred in the ‘moral’ sense according to the expression? He would have fallen into temptation while setting no holy example for the human race. He would have been the humanity characterized by his Israelite forebears, who without entrusting themselves to the grace and love of Adonai YHWH they could not be the people who they were created to be. The original purpose of humanity for the Israelites was to dwell with their God, in the land that the Lord provided for them. They were supposed to be holy as God is holy. When we chose fallenness, corruption, unrighteous, and death in our genesis, we became less than the humanity that God envisioned and desired. God created us in God’s image (Gen. 2:4, NRSV) and we were supposed to live into that image, to reflect God’s glory. A mirror is only as

good as the amount of light that it is able to reflect. For centuries theologians have used the language of the ‘broken’, ‘cracked’, or ‘fractured’ imago Dei (the image of God) to help understand ourselves in relation to God. Along the same lines, it’s only through Christ, and the Person and power of the Spirit, that the image can be restored and renewed. What I’m ultimately trying to assert is that Christ gives us all that is needed for humanity to go from beings ‘as-they-are’ to human beings ‘as-they-ought-to-be’. Christ is the visible image of the invisible God. Morally and theologically speaking, it’s not that ‘to err is human’, but that ‘to err is inhuman’ according to our

Christian formation and purpose. That is to say, the misnomer of being called ‘human beings’ is that that we are not already the people God has called us to be, but it is that we are called to be genuinely formed into the humanity that God desires us to be which is revealed in Jesus Christ, the Son. Human nature as-it-is is deprived of the adequate and necessary grace which both renews it and restores it toward its ultimate fulfillment.This essay isn’t about expecting Christians to be flawless, but it does expect Christians to be fully devoted, trusting, and obedient to our God. Christ was tempted,

but He didn’t give in; He did not err.

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He died on the cross, truly losing his life, but he didn’t fail; he was truly raised in victory. Jesus Christ was the glory of God because He was a human person fully alive. In the early church, Saint Athanasius of Alexandria wrote a significant treatise called On the Incarnation of the Word in which he explains that the Son was sent by the Father to renew the distorted image of his daughters and sons – to fashion from the ruins of their distorted image a renewed one, engraved on the human being. What this means is that at the very core of who we were in the beginning was sketched the chaste and uncorrupted image of our heavenly Father; that is how we were originally created as humans. Our humanity must reflect the “true Light from true Light” in order to glorify God. Another way theologians put this is worship. The Nazarene theologian Dr. Brent Peterson, for example, says that “people are created to worship as God’s invitation to become fully human…” and our response glorifies God because it is “the fulfillment of being created in the image of God.” In short, serious error is bound to happen, but it is not determinative of our formation toward sinning less and less as we grow in grace. For in becoming like God through Christ’s holiness, we also become human beings fully alive according to our engraven image and purpose. Holiness encompasses the union between the divine and the human as it is with our Lord. If we want to be humans fully alive we must participate in and embody the work that Christ has done for us and on our behalf as a part of God’s creation.

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Women: First Class Citizens The fact that Jesus of Nazareth was male is secondary to the fact that he was human. By: Emily Burke, Katie Donaldson, & Megan Krebs

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The debate has been raging for years. Are women equal to men, or are they second class citizens? For Christians, the answers to these questions of equality lie in the work and person of Jesus Christ, as evidenced both in his life and in the witness of the Church. The theological significance of the Incarnation cannot be overstated. The entirety of Christian belief hangs on the confession that God the Son became human in Jesus of Nazareth. The basis of salvation is that within Jesus human nature and the divine nature are definitively united. It is the very person of Christ Jesus who is the world’s salvation. For both women and men, the humanity of God provides freedom to be truly human—to reflect the imago dei in the world. Curiously, debates swarm around the significance of Christ’s gender, with some asserting that his maleness expresses God’s preference or God’s nature. This idea has little basis, especially as it is viewed through church history. As Gregory of Nazianzus argued for

union concerning the Incarnation, “For that which He has not assumed He has not healed; but that which is united to his Godhead is also saved.” To imply that what Christ primarily assumed was maleness is to insist that women have not been saved. To say that Christ’s gender is itself revelatory about the nature of God is to say that God is male. Both of these are direct contradictions to the scriptural witness, the mosaic which insists that God is neither male nor female, that female and male equally reflect the image of God, and that all of humanity is redeemed in Christ Jesus. The fact that Jesus of Nazareth was male is secondary to the fact that he was human. That he has a gender at all is merely requisite to being human. His masculinity reveals the embodied particularity, the limitedness necessary to true humanity. What Christ assumed in the Incarnation is humanness; therefore, it is humanness itself that has been saved, reflected equally in either gender. The apostle Paul saw the universal nature of redemption and asserts boldly, “There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus. And if you belong to Christ, then you are Abraham’s offspring, heirs according to the promise” (Gal. 3:28-29, NRSV, emphasis added). Because salvation is not particular to a gender, then surely it is the humanity of God that imbues salvation not the maleness of Jesus. Redemption emphasizes the equality of all persons. Sadly, women during the time of Jesus were marginalized. They had

a degree of invisibility in society, but Jesus took the time to call them by name and make them vital instruments in the Kingdom of God. Jesus’ life affirmed that redemption was for all, regardless of gender. Women were with Jesus from the beginning of his ministry in Galilee and were key participants in the resurrection story. Jesus’ interaction with women was consistently a break in the social pattern of his time and would lead to a radical change in the early church. A woman’s purpose and identity in society could and would morph after an encounter with Christ. A few examples of his interactions with women include his interaction with Mary Magdalene and the woman in the resurrection story and his relationship with the sisters Mary and Martha of Bethany. Mary Magdalene and, as specified in the Gospel of Matthew, “the other Mary” (Matt. 28:1, NRSV), see a messenger of the Lord. The guards who were present at this event froze in fear, but to the women the angel spoke those precious words, “Do not be afraid” (Matt. 28: 5, NRSV), and told them their commission of passing the news of Jesus’ resurrection and his going to Galilee. The story continues, these women are the first to

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meet Jesus after death and they did not hesitate at who he was but dropped to his feet in worship. Jesus again redirected their purpose to going ahead of him to Galilee to tell the men of what they had witnessed during their journey to the tomb. This is an example of Christ the Lord redirecting the role of the women to bearing the Good News and being the first to truly act out the Great Commission. Mary and Martha reacted differently to hosting the Christ. Mary sat at his feet listening while Martha did the necessary tasks. Martha demonstrated the presumption that women needed to help with the tasks while the men conversed, but Christ rebuked her by saying, “Martha, Martha, you are worried and distracted by many things; there is need of only one thing. Mary has chosen the better part, which will not be taken away from her” (Luke 10:41b-42. NRSV). Mary was encouraged by Jesus Christ to listen and learn within a group of men. What a redemptive story to woman’s intelligence as well as purpose in the mission of God! Various Christians throughout the centuries dared to be counterculture by championing the equality of the genders. In this way, they followed in the footsteps of their Savior. In the fourth-century, the Cappadocian Fathers elevated the status of women to a place of equality with men. For these male theologians, the equality of men and women was rooted in deep theological reflection. The Cappadocian Fathers: Basil the Great, Gregory of Nyssa, and Gregory of Nazianzus, also had strong Chris-

tian women in their lives. These women, like Macrina, lived out their faith without restriction. They were leaders, regardless of whether the institutional church at the time gave them official positions of authority or not. John Wesley also came to affirm the equality of men and women by allowing women to preach and teach. Upon seeing the Holy Spirit’s work through women, Wesley changed his theological view regarding female ministers. The evidence of God’s work through these women could not be denied, and so Wesley began to accept women as ministers of the Gospel. As Wesleyans, the Church of the Nazarene looks not only to Scripture, but also to reason, tradition, and experience to affirm the equality of men and women. While the whole of the Christian tradition often degraded women, treating them as second class citizens, there were theologians from the early days of Christianity who affirmed the equality of men and women. Wesley himself also set a precedence regarding experience and equality. He showed that we cannot deny the work of God, as evidenced by the Fruit of the Spirit. I have seen the Fruit of the Spirit in so many women’s lives, as they lead and minister. It is undeniable that God’s love is working through women who have been given opportunities to lead. This is just an added confirmation that women are vital to the Kingdom of God, and not as subordinate helpers to men, but as redemptive co-agents in the

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world. And now it is our job to carry forth the message of equality. For, â&#x20AC;&#x153;there is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesusâ&#x20AC;? (NRSV).

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“Please don’t have anything else to do with Muhammad,” his friend warned. “By his beard, by his mannerisms, he could mean us harm.” But the man of God felt sure that the Lord was pressing him to continue on with Muhammad. A little later, an email came with twenty-six questions, “I have been studying your Book and I have these questions. Can you answer them? Can we meet to talk?” “It could be a trick,” said many from the community. “It surely is a trick. He can pretend to be one of us and then … You could lose your life.” • 1.5 million people streaming into Europe from the unrest of the Middle East. • 10,000 asylum seekers knocking on the door of the US. • 63.5 million people currently displaced in our world. • According to UNHCR (United Nations High Commissioner for Refugees) statistics, in the 365 days of 2015 twenty-four people became displaced every minute of every hour of every day for the entire year. For just a second, the statistics drown the flow of life-giving oxygen. You and I stand at an historical and religious crossroads for our generation. Historians will turn back the pages and point their boney fingers at us here on this timeline. “It may have started decades earlier,” they will say, “but this was the pivotal point when God called the Christians in North America and Europe into a new chapter that they did not understand, that they could not fully see, and they …’ We are writing

FEATURED ARTICLE

Straight Stree By: Teanna Sunberg

the end of this sentence in these very days as a tidal wave of people cause us to wrestle with our identity as the Church. We wrestle because this particular crossroad seems fraught with uncertainty and danger. To be the Body of Christ means that we are both in Christ and filled with Christ simultaneously. It also means that the Body is here in this place for this time and for these people. We are a sent body - sent to be broken and sent to be spilled out. Therefore, we wrestle as we write this chapter. A Christian Arab who ministers in the midst of the refugee situation in the Middle East said this year, “We have never seen responses to Jesus like this. Something is happening.” Something that feels a lot like the book of Acts. Something that feels a lot like the conversion story of Saul of Tarsus. This story of God wrapping his hands around the greatest persecutor the Church had ever known and turning him into the greatest missionary the church has ever known. It is a great missionary story.

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missionary story. But, in the interest of self-preservation, we would be better off without these pages of our history. The miracle is awesome: the blinding light, the blinded eyes, the 3 days of waiting and then the healing. It is exactly what we hunger to hear, but when was the last time you heard someone point out the powerfully seditious message of Paulâ&#x20AC;&#x2122;s story in Acts 9 and 22? Who we as the Church are meant to be is carved out for us here in these passages. The delivery is embodied in a

seemingly inconsequential Syrian named Ananias. Perhaps we miss it because it seems far removed from our reality. Here we encounter a Syrian from Damascus just as we often do in our morning news feed. Unnerving, is it not, to find the ancient and the breaking news wrapping themselves together in one story? In fact, if a Nazarene refugee family from that bombed city is to be believed and if that particular country were not currently embroiled in war today, we could join a tourist group to visit the very Straight Street

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mentioned in this ancient passage. We would snap our photos and store them away for a memory to be revisited in the years to come. Here in this odd mix of ancient and relevant, we encounter Ananias, a Middle Eastern man, a disciple, a follower of the Way, a man persecuted for his faith, who has a dream [vision] in which God speaks to him. The crux of this story is the tension between fear and obedience. A Syrian-Jewish Christian picks up his backpack, sets a path for Straight street, and delivers himself to the greatest persecutor known to the Church at that time. God’s request must have seemed illogical. It certainly required Ananias to be willingly broken. The Christian message isn’t always filled with nice and neat lines of reasoning and logic. The truth we’ve been given is mysterious, but also paradoxical. Throughout the Gospel, we see Jesus teaching some radical lessons; in order to receive eternal life, you must give and do so generously; to truly live, one must be willing to die. These lessons are a part of the way that Jesus reveals how we, his people, his flock, are meant to dwell in this world. Finding our identity, our

call, as well as the form and function of who we are as the Body of Christ is somehow rooted here in the mystery of God dwelling in the heart of humanity and empowering us to lean into these paradoxes. This is our crossroad in Paul’s story, because this is where we hear a call to leave behind our safety nets, our place of comfort, and our very natural and strong impetus for self-preservation in order to step into synergistic partnership with God for the love of the redemption and the reconciliation of the world. Perhaps God is asking something of us that we are not ready to give. Certainly, we find the resonance of our fear here in the words of Ananias, “Lord, I have heard many reports about this man and all the harm that he has done to your holy people in Jerusalem. And he has come here with authority from the

chief priests to arrest all who call on your name” (Acts 9:13-14, NIV). When Ananias, the Syrian Jew set his feet towards the house of

Judas, he became a living example of the sent-ness that is missions. This is the kind of missions that has us nose to nose with the stench and the sweat and the excruciating choice of what it means to be a visible image of God’s promised kingdom redemptively breaking into our world. It is a difficult road to walk. What happens when the missionary story of our ancient text becomes the headlines of our own

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day and time? When a tidal wave of people from Straight Street flood our village, our neighborhood, and our backyard, is God’s ‘Go’ to Ananias also God’s word to us? If we could turn the pages of our timeline forward to that boney-fingered historian reading the letter that we are now writing with our lives to a future generation, what will our story say about who we were as the Body of Christ here in this place, for this time, to these people? How does today’s little story in a tiny chapter of an epic tale about thousands of people journeying from wartorn Straight Street into the heart of Europe end? Well, this man of God … shall we call him Ananias? (Though that is not his real name) Ananias was obedient to God’s voice. He met with Muhammad. He answered his questions. He discipled him - though in truth, God had already been long at work in this man’s heart as he travelled from Syria. One day, not very long ago, spitting and sputtering and drowned in grace, Muhammad crossed a river that is bigger and mightier than the Mediterranean. On the other side, he changed his name - not metaphorically but he actually changed his name. He changed his name from Muhammad to Paul.

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THE FIRST 90 DAYS

According to the UNHCR there are 65.3 million people worldwide that have been forcibly displaced. 21.3 are registered refugees. 10 million are stateless people. Compared to this the total number of refugees that were resettled in 2015 was a mere 107,100. 53% of refugees worldwide come from 3 countries, Somalia, Afghanistan, and Syria. Top refugee hosting countries are Turkey, Pakistan, Iran, Lebanon, Ethiopia, and Jordan. Those displaced lose everything they owned. They leave their homes with just the clothes on their bodies and a few items they can carry. Sometimes they lose family members during the journey of trying to leave their country. To be considered a refugee they have to leave the borders of their country on their own. The transition from refugee camps to resettlement is a long and hard journey that is full of starvation, fear, lack of clean water, few if any job prospects and education opportunities, and sometimes abuse. Some refugees have spent in excess of 10-20 years to finally get resettled. Sometimes it seems that refugees have a lesser

Sofia Khan Director, KC for Refugees

chance of being accepted for resettlement than an applicant has of getting accepted to Harvard! For resettlement to the United States, one thing to know is it’s the country that chooses which refugees to bring in and the refugees have no say in the matter. First the refugee goes through a UNHCR screening process and then a rigorous process of vetting dictated by our government. If a refugee is lucky enough to complete this process, then they are settled into a city by sub-contracted voluntary agencies. We have 3 such agencies in the greater Kansas City area: JVS, Catholic Charities, and Della Lamb. These agencies are paid to help resettle the refugees. They are expected to help them for the first 90 days, during which time they find them a rented house or apartment and get their temporary benefits, such as food stamps and medicaid. They are registered in ESL classes, kids are enrolled in schools and the job search begins. As you can imagine, 90 days is sometimes not an adequate amount of enough time to help them learn a new language and start new jobs. The $930 one time payment given per refugee also doesn’t last long. With rent, utilities etc., you can imagine this money is not enough. Where community comes

in is by donating furniture, household items etc. because it helps refugees save their money that would normally be spent on buying these items. By mentoring them you can help them maneuver the cultural issues of getting settled in a new society. We can help with ESL and aiding their search for employment opportunities. By showing that we care we make their transition easier, so that they can start contributing to our economy and community! At the end, it’s about all of us working together to build our own community. A community where we all help create a mutually respectful and healthy environment. A place where all of us feel safe, secure, and are able to work to the best of our potential to make our Nation Great!

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HE TOUCHES US By: Erica Hughes

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Divine Grief E. Hughes Even God turned to art in his time of grief, took up the bodies of believers, pushed them over, blinded them, in the middle of streets, met with them on tops of mountains, opened them up like gifts and whispered Write my Adam and Eve, about how they poisoned themselves and their children. Write of Job and Jacob, about Sarah’s rape, about Judah’s exile, wailing women and famine. Write of two-year-olds genocided, about John’s head. And write my Son flogged, his limping, and being nailed to two cross-beams of wood. If You Choose E. Hughes to love God in a world of dying dreams and things, your bonds will be loosed, your chest cut open, your bruised heart massaged until dead flesh plucks the strings of hope again.

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He Touches Us E. Hughes Jesus bandages our raw ribbons of flesh like Joseph of Arimathea and Nicodemus bound his. He touches us, our wounds: Pink tissue, bones, blown up brains, blood, our coming apart black skin. After he was beaten by police, He put his fingers into Emmet Till’s eye socket. After he was shot, He felt Trayvon Martin’s warm, cratered body lying in green grass. After she was hung from a tree, He placed his hands over Mary Turner’s lacerations. And He believed.

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WHEN BROWN V BOARD OF EDUCATION WAS DECIDED IN 1954, ABOUT 100,000 AFRICAN AMERICANS WERE IN PRISON. NOW THERE ARE ABOUT 800,000 AFRICAN AMERICANS IN PRISON.

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BLACK WOMEN ARE INCARCERATED AT A RATE NEARLY 3 TIMES HIGHER THAN WHITE WOMEN.

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Our Little Secret

By: Nicole Braddock Bromley Think of your deepest, darkest secret. That one thing that makes your stomach churn and your palms sweaty when you imagine sharing it out loud. It’s that one secret you intend to carry to your grave, if it doesn’t kill you first. Too many are thinking of sexual abuse. For a long time, that was my secret, too. Growing up in a small Midwest town, everyone seemed to believe I had the perfect life and perfect family. I was homecoming queen, student council president, threesport captain--a poster child of my community. My life seemed ideal. But behind my bright hazel eyes, my super-achiever persona was masking a girl who was carrying the silent pain of childhood sexual abuse and afraid to tell. For as far back as I can remember, my very own stepfather was sexually abusing me. I was confused, ashamed, and afraid to tell. He silenced me in so many ways, telling me no one would believe me and if anyone did find out about “our little secret,” my mom would hate me, leave him, and I would never see her again. I believed it was my responsibility to keep our family together; I had to protect my mom; I had to do whatever my step-dad wanted. I felt as if I had no choice…no voice. I felt scared, confused, ashamed, and trapped. My silence, like the silence of so many survivors of abuse, helped hide the truth that sexual abuse is affecting millions of people just like you and me.

I believe childhood sexual abuse is one of the best-kept secrets in our world today, and I believe that breaking the silence is the key to healing-- but it isn’t easy. If you have been abused, sharing your secret may very well be your biggest fear. I know how you feel. It took ten years for me to find the courage to tell my mom that my step-father had been sexually abusing me for nearly all of my childhood. And unlike many girls and boys around the world who are told to Hush by the person they trusted enough to share their secret with, my mom believed me and reported the abuse to the authorities. Seven days later my stepfather committed suicide. I felt lost, ashamed, dirty, and broken. I not only needed rescuing, but I needed hope. I needed to know that I was not alone, that my

story mattered, and that the shame I felt wasn’t mine to carry. But throughout much of my life I wore that shame like an uncomfortable undergarment. It seemed I always knew it was there--closely covering my body, almost suffocating me at times, and affecting the way I felt from day to day. My shame not only stemmed from a childhood marred by the painful secret of sexual abuse, but from the betrayal of my stepfather who abused me, the false belief that it was all my fault, and the unhealthy ways I tried to cope. Shame is often rooted in lies we believe about ourselves and, for an abuse survivor, it is especially entrenched in the lie that we are somehow to blame for the pain we have experienced. As a result, we are left feeling dirty, unloved and afraid of what people would think about us if they knew our secret.

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Break the Silence.

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And just as I tried to keep the secret of childhood sexual abuse hidden for years, I also tried to cover up the shame I felt. My outerwear consisted of coping mechanisms such as perfectionism and people pleasing--anything that would hide my shame from others and instead show them the person I thought they would love and accept. Finding the courage to tell my secret released me from the shame of my past so I could embrace the future; it put me on a journey of healing where I discovered the freedom I’d been longing for. In sharing my story, I also realized I wasn’t alone. So many others began telling me their stories too, sparking healing in lives all around me! I now understand the power in finding one’s voice. I no longer live with my childhood secret, instead I share my story to empower others to share theirs, heal, reach out to others, and to prevent the cycle of abuse and injustice. The pain that I thought would end me actually had the potential to fuel my purpose in the world. Ending something like sexual abuse, rape, and exploitation will not just be about my voice—it is going to take each and every one of us choosing to not remain silent. In my book Hush: Moving from Silence to Healing After Childhood Sexual Abuse I write: “If no one sheds light on what is being done in the darkness, it will never stop, and survivors will never know the truth that will set them free from the lies that keep them in bondage. Every time we bring abuse into the light, we help prevent more abuse while we help its victims heal. Victims need their

Together We Are a Force For Good

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own voice to break free from their silent pain. But they also need your voice. They need my voice. Together, our voices become one voice, one that rings loud and clear as it speaks words of love and truth, of validation, acceptance, and comfort. Our voice will penetrate the darkness to expose sexual abuse for exactly what it is. Our voice will lead wounded hearts to a safe, open place of healing. And as we speak out, our voice will reduce the risk of abuse for the next child, and the next, and the next.” Everyone’s story matters. There are people around you who are going through something similar to what you have experienced, but are silently hurting and afraid. They need someone--they need me and they need you--to speak out, to reach out, to encourage, to give hope, and to remind them that they are not alone. You may feel you don’t have much to give, but what you do have may be exactly what someone else is desperately searching for. So, be courageous. Find your voice. Share your story. Listen to someone else’s. You could change a life. You might change the world.

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August 9th, 2007…. A day that feels as familiar as yesterday. A day that marked a new chapter and beginning into a calling and a ministry. This is the day I moved to Kansas City, MO. I had just gotten back from living and teaching in Asia. I could still remember the fast pace of moving. Within 3 weeks I moved from Asia to Illinois and then to Kansas City - a place I knew little to nothing about. I remember feeling overwhelmed, lonely, and unsure of my decision to attend Nazarene Theological Seminary in Kansas City and I truly did not have a clue as to what my ministry would look like. Looking back, I can say that I don’t think I would have ever imagined doing what I am and living where I am now, yet I am so thankful that this is the calling I’m investing in and living out nearly 10 years later. I serve as a Co-pastor with my husband, Andy, and with Letiah Fraser at Trinity Family Midtown Church of the Nazarene. Our church is in an urban setting and located within a very diverse community. There are many ethnicities, socioeconomic statuses, and life experiences that are way different than my experiences of growing up in a rural Southern Illinois town. Some days, pastoring in this context has its challenges and culture shock moments where I find myself saying: “I wish I would have learned this in Seminary.” Or “I can’t make this up… this is really happening.” There is also beauty and grace beyond measure in the midst of my neighborhood and something that proves to be more valuable than I would ever realize - seeing people as human. There are not many ways to escape the view of humanity in its various forms in Midtown. The people I have the privilege to know, interact with, pastor, and journey with are some of the most genuine individuals I have

Looking Beyo By: Sarah McGee

ever had the chance of encountering. Where I grew up, it was easy to live in a way that people saw only what one wanted them to see. While that can still exist today, living in my community does not provide that opportunity often. My ministry is unique because the calling and commitment in my life is to live in and among a group of people with whom the church has not had the best relationship over the years. I am a pastor of a church that reaches out to the LGBTQ community. This has been a topic of questions and concerns over the years from various church folk. Some have engaged with the church out of genuine curiosity and others have sought an argument rather than an understanding. A rule I seek to live by as a pastor comes from Jesus, “And you must love the Lord your God with all your heart, all your soul, all your mind, and all your strength.’ The second is equally important: ‘Love your neighbor as yourself.’ No other commandment is greater than these” (Mark 12:30-31, NRSV).

HUMANkind Magazine // Issue 01 Summer ISSUE 012 // Beyond Magazine

ond

The first part of this verse may be familiar and most people can say “Of course, that’s right…I’m on board. This is easy.” It’s the second part of the verse, “Love your neighbor as yourself” that needs to be fleshed out. Often we ask in our hearts “Who is my neighbor?” Asking this question can have two effects: 1.) Identify people we may have overlooked and intentionally investing in establishing a connection with them. 2.) It can also provide the “upper hand” to go about our regularly scheduled business. We do this by

making mental checklists of those we want to love because it is easy. By doing this, we fail to go deeper in love towards others with whom we are unfamiliar or uncomfortable. Love is costly and requires time, energy, sacrifice, transparency, and vulnerability. All humans were created with needs. First and foremost we were designed for a relationship with God Our Creator and secondly we were designed to live in community and relationship with one another as a reflection of the loving relationship

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God has bestowed upon us. Jesus’ example of love was through interaction. Many people wanted Jesus’ attention and had areas of their lives that needed transformation through an encounter with Him. In these various encounters in scripture, Jesus doesn’t treat people like tasks who have been crossed off a holy to-do checklist.” Instead, Jesus often engages people in conversation, which serves as an identifying factor in understanding the physical and spiritual needs of that person. Not only that, but these conversations allow Jesus to know how to meet a person’s needs.’ I’ve learned and am still learning what this looks like on my journey. There is no denying that all humans have needs, individually and communally. This is our connection. Maslow’s Hierarchy of Needs sums up human needs well: Biological needs - air, food, water, shelter, warmth, sleep, etc. Safety needs - protection from elements, security, order, law, stability, freedom from fear. Love and relational needs - friendship, intimacy, trust and acceptance, receiving and giving affec-

tion and love, affiliating, being part of a group (family, friends, work). Esteem needs - achievement, mastery, independence, status, dominance, prestige, self-respect, respect from others. Self-Actualization needs realizing personal potential, self-fulfillment, seeking personal growth and peak experiences. As we seek to love ourselves, the desire and want of these needs to be fulfilled becomes obvious. We work to make sure we have adequate food, shelter, and healthy habits. Individual and cultural routines are developed so we are safe and stable. Relationships are of great value to us as we seek to understand, be understood, and belong because there are not many feelings worse than rejection. Once we have these basic needs met individually there

is an opportunity to pursue further needs like esteem and self-actualization. If we are lacking in any of the basic needs, there is a sense of

floundering and purposelessness in our lives, at times. Respect for one another is the key to honoring and fulfilling mutual human needs. When people feel cared for, valued, and loved, they do better. One of the ways I have experienced this happen in my ministry context was early on in our marriage. Andy and I committed ourselves to opening our home on Thanksgiving and Christmas to our church family. Holidays are not

HUMANkind Magazine // Issue 01 Summer ISSUE 012 // Beyond Magazine

always joyful for people who have experienced loss, rejection, distance, and strained relationships with their families and other loved ones. Anyone is welcome at our house for a Thanksgiving meal/fellowship and Christmas brunch. Our families have also been invited and have joined us from time to time for these celebrations. Sometimes, they choose not to come and we adjust our time to celebrate to the day after so we can be available and connected to our church family. The need for human connection is met in a plethora of ways through this time together where all are welcome. There is danger, however, when limits and qualifications are placed on the fulfillment of needs based on various factors such as ethnicity, socioeconomic status, or one’s sexual orientation. When limits and qualifications come into the picture, there is a breakdown in the message of loving one’s neighbor as oneself. When there is a failure to love one’s neighbor as oneself seeing the humanity of our neighbor is reduced severely. Consequences are incurred when placing legalism above holy love. Legalism is divisive because it’s centered around disagreements where there will always be one person in the right and another person in the wrong. Legalism also provides the temptation to think one is better than another by merit and actions. Last of all, legalism provides an “Us vs. Them” mentality

All Are Welcome.

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and an opportunity to disengage from the other. The “Us vs. Them” approach rarely allows for unity and understanding because there is a preconceived notion that the “other” will not measure up to such a high standard as the “us”. Holy love bears fruit. It is the commitment to seek understanding, and to extend grace, patience, and generosity. Holy love is the recognition of wanting the best for another and taking the steps and actions to help achieve it even in the midst of differences that may exist. Seeing people as human, especially those who identify as LGBTQ, requires looking beyond what we’ve been told most of our lives as Christians and engaging deeper. This is reflected in how we provide safe spaces in our churches for dialogue and a sense of belonging - how we speak to people and converse in daily life. This is how we work to provide safety for LGBTQ youth who have experienced rejection from their families or homelessness because of their sexual orientation. This is also reflected in how we engage issues such as Anti-Discrimination Laws for Jobs and Housing opportunities, an-

ti-violence, anti-bullying initiatives, or access to proper medical care. All of these fit in Maslow’s Hierarchy of Needs and investing on the basic level provides trust and hope that esteem and self-actualization will eventually be reached. People flourish when they are loved, invested in, and cared for. As a pastor, I am responsible for living the message of the Gospel. I have to continually put myself in the shoes of another and remind myself “If this is not how I would like to be talked to, I best not treat this person in that way.” It is important to be mindful of another and to not think we have the right to say anything we want and in any way we want. Our society has taken this path and as a consequence it has glossed over many people. We are not to live this way and we are certainly not to strip dignity away

from any human created in the image of God. There is freedom living into the Gospel. It truly is a liberating

message of love; there is freedom to engage people representing the beautiful, grace-filled love of Christ that harbors no condemnation. There is no picking or choosing who Christ calls us to love because we are all human and that means we have the responsibility to love one another as Christ first loved us. This is lived out in my ministry context. No matter who you are or what your experience in life has been, if you walk through the doors of Trinity Family Midtown Church of the Nazarene, we are going to love you.

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Engage Deeper.

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ALWAYS MOVING

IF WE STEP INTO THE AMBIGUITY AND FAIL OR COME OUT MORE BROKEN, WE BELIEVE WE HAVE THUS FAILED. BY: JOEY ALLIGIER

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The aroma has now encompassed what “is” as night has fallen. The Earth is awakened as the sun has slowly dissolved into the horizon. The ground starts to speak. The trees begin to sing. The creatures begin to emerge. Heh, Heh, Hoo. Heh, Heh, Hoo; my breath is thrusted into the night like it belongs with the smell and sound of the evening. The chirping and the silence create a symphony of wonder within. The wonder steps into ambiguity and curiosity. Yet, deep down there is a fight that is also opened as the curiosity is. There is a battle between mind, body, and the deepest desires of my person. The battle is personified by the sound of rock scratching against asphalt. It is a deep crunch as one foot lays trust and power into a movement, alternating and faithfully. This is the same fight of anxiety and fear that is rubbing against all that I have left to battle with. The strike resounds from the base up through the crowning part of me. The step is repeated over and over for a minimum of 183 steps per minute. Each time the left then the right foot meets the ground it aches in the knees. It creaks in the ball of my feet. It is as if I am being pulled deep into the ground as my hamstrings tense up more with every over-pronated step. The pendulum of arms moving synchronized to the adjunctive movement of the legs. Shoulders are tightening as the fight to move forward grows stale. Not until I realize what it is happening do I see purpose, do I find strength. Each rise of the knee, descent of the foot, and swing of the arm met with an inhale or correlative exhale are individual pieces that create

a fluent movement. Focus. The arms straighten and create pointed movement. The hips stay open instead of allowing the body to rest on itself. Strength is found collaboratively. Movements culminate in a stride towards somewhere. Idleness at the hands of shame and pain are facades of lack of movement. My name has been known for too long by shame and not by the Creator. We exist in this state of moving; always. Whichever direction we are cognizant or not of, thus we move. There is a tension of stepping in a direction with a mere glimpse of hope and no understanding and weighing the options relentlessly to make sure we are doing what we are poised to do. For, if we step into the ambiguity and fail or come out more broken, we believe we have thus failed. The escape ensues. I often think I can run away from certain things in life. The same physical implications come on a deeper level. I sink into the ground of ambiguity. I tense with the repetitive motions of aimlessness. I end up in a similar place of realization. There are peaks and yet valleys. There are huffs and puffs for air unavailable and gasps for a mere moment of ease. There are proclamations as the run, the fight, no longer owns me. I muster up a shout of victory despite surroundings. At moments, tears replace the victory shouts. I press on, running in the rain and sunshine. Where gut wrenching pain and despair leave my legs out of sync and my arms flailing, I am also found. I want to walk. I want to make excuses. I want to give up. Yet, I know the One who never gives up

on me. Dietrich Bonhoeffer makes mention in The Cost of Discipleship of Christ as the Mediator on a personal and comprehensive level. In him we have all understanding or the capacity to have relationships to one another and even to life. That the case, I choose to believe the choices I make faintly reflective of hope and grace lead me to the heart of the Lord with or without fullness. The choice of the Lord is not always a yes or a no. I would contend that there is grey matter in the subjective arenas of life where the Lord dwells and is content existing with us without the prerequisite of change. The Gospel preaches presence of Christ in the trenches of shitty life. His presence, to me, is not depicted as the “solution”. He is the redemption. He is the fulfillment. He is not a mere substitute for an uncorrelated system. If we have relational capacity due to existence in him as we have our being, then his presence is fullness. His embodiment of my pain leads to a full picture of grace who breaks through systematic pain, predisposition, and rationale. My strides, no matter how small or even in the wrong direction, have the capacity to fall upon a Christ’s heart that says thank you. Christ receives the heart of the stride. Christ receives us. “Let me know you, here know me, look what I have intended for your fragile heart. Thank you for your pains, thoughts, questions, and love. Let me love you into fullness.” There, we stride for redemption together; not by quizzical addition and subtraction, but by immersion into new life through death, life, and baptism.

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Eucharist As Resistance By: Rich Shockey

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HUMANkind Magazine Issue012 01 Summer Beyond Magazine // //ISSUE

Rich Shockey

Eucharist As Resistance Resist. I’m not sure I ever remember hearing this word in our civic discourse as much as I have the last 10 years or so. My father was raised in the Vietnam War era where he served as a volunteer soldier, even though he was a self-described hippie. The word resistance was part of the lexicon of that era, from civil rights unrest to protest of the War in Vietnam. From the Arab Spring to American political protests, and from the Occupy movement to Black Lives Matter, resistance has in many ways become the raison d’être of more than just the most progressive elements of our society. We have come to understand that the voice of the community, social witness, solidarity, and civil disobedience all have their place, and that sometimes we can actually move the most imposing of mountains when banded together. They are no longer the expressions of a single political party or movement, but are being reclaimed as prophetic, even in the most “secular” of ways. The evangelical church, too, has been rediscovering that its place in the world might best be characterized by resistance, rather

than complicity with the power structures of the world. In the United States, a church that was promised unlimited political power by a dominant political party has found itself alienated, as if it had been duped into thinking that any worldly system truly has its best interest at heart. It is finding that the very Incarnation is one of resistance, and that the cruciform way of discipleship is one best marked by providing an alternative witness to the power-hungry and dominate systems of the kingdoms of earth. The Kingdom of God is always best seen through the paradigm of the slaughtered Lamb—the one who refused to take up a sword in order to establish dominion—rather than the image of a conquering Lion. In fact, whenever the latter image is seen, it must be interpreted by the former. Incarnation also resists being over-spiritualized, as if Jesus

should be relegated only to the things we deem sacred and spiritual for his presence. It demonstrates that creation is actually good, and that God is intensely concerned about fleshy things, enough to actually take on this flesh in an unprecedented cosmic move of solidarity. What means then, does the church have for training disciples in the way of resistance? Outside of those churches that have strong historical traditions of social justice (like American black churches and those influenced by

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liberation theologies), it seems at first glance that we have few tools with which to form ourselves into people of resistance--people who are equipped to stand opposed to the empires of power that seek to conquer with guns and bombs, with political rhetoric and divisive nationalism. The church, in many ways, serves as a kind of counter-formation to a world that wants to shape and form us to its own ends. The world wants to make us consumers, dominators, and warriors, divided into enclaves that accentuate our superiority

to that of our neighbors. When the church proclaims the crucified and resurrected Christ, it provides a counter-narrative that undermines the idols that the empires of this world peddle to us. The Eucharist, in particular, is an especially powerful and pointed practice that serves in this counter-formational way. Eucharistic Resistance Remembering the past is an important part of worship. We remember God’s saving work in history, and God then becomes

the object (and subject!) of our worship. At the communion table, we remember what God has done. But the English word remember doesn’t quite catch the nuance of the Greek word anamnesis, which has a sense of bringing a past reality to bear on the present in such a way that the past is experienced in a very real way by the participant. So when we come to the table of Christ, we do more than simply recall a historical event—we bring that past into the present by the work of the Holy Spirit at that table. As Wesleyans, we believe that communion is

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a sacrament, which means that it does more than serve as a kind of sign, simply pointing the way, but that it actually participates as a symbol and conveys grace. One particularly striking aspect of this grace is that it is boldly egalitarian. It is given freely to all, even the seemingly undeserving, underprivileged, and religious outsiders. Everyone who comes to the table comes as a beggar with open hands, not snatching or hoarding but receiving in equal measure. There is no Republican or Democrat side of the table, no rich or poor order in line, and no one checking immigration status at the door. The playing field is level. It is social resistance at its zenith, declaring there to be no boundaries to the Kingdom of God, proclaiming the reign of a King who stormed the gates of hell and demonstrated that there is no godforsaken place that God will not go for humankind. No one is left behind. No one remains outside begging. Racial, ethnic, linguistic, economic, and social barriers have all been torn down. When we partake together, we say to one another, “You belong here.”

Act of Civil Disobedience So it is in this way that our journey to the table is one of civil disobedience. It is a highly political act that declares that the slaughtered Lamb is our King. This is more than non-violence, but a very active and embodied way of enacting this Kingdom. Instead of offering our bodies to the imperial regime, we overcome a kind of Platonic dualism that seeks to disconnect the body from the soul as we offer our bodies to this kind of worship. This is a profound level of subversion. By participating in the Eucharist, we proclaim that God is King and that Caesar is not. When we pray, “Thy Kingdom come,” it is a confession that it has already been inaugurated, and we swear allegiance to that Kingdom alone. This com-

pels us to rethink our strategies of hegemony, both nationally and socially. It forces us to prioritize all of our mission with this in mind.

It is a critique of the way of moving about in the world that seeks to dominate the other, to hoard resources and to make pronouncements about who is “in” and who is “out.” And it is in the participation that we are ontologically made unified by the Holy Spirit. It is not something that we conjure on our own simply by sharing temporal space, but is a gift of grace received together at the table.

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Memory of the Future While we find our encounter at the table transformative, there is also a kind of longing that happens there, recognizing that the world is still not yet as it should be. John Zizioulas calls this eschatological dimension, “The memory of the future,” which hints at the alreadybut-not-yet nature of the Kingdom. In his Being as Communion, he says, “The Church’s anamnesis acquires the eucharistic paradox which no historical consciousness can ever comprehend, i.e. the memory of the future, as we find it in the anaphora of the Liturgy of St John Chrysostom: “Remember the cross, the resurrection, the ascension and the second coming, Thine own of Thine own we offer thee.” Unless the Church lets Pneumatology so condition Christology that the sequence of “yesterday-today-tomorrow” is transcended, she will not do full justice to Pneumatology; she will enslave the Spirit in a linear Heilsgeschichte. Yet the

Spirit is “the Lord” who transcends linear history and turns historical continuity into a presence.” More than just remembering, communion is a “re-membering” of the body of Christ, making us fully human in all of our social and relational telos. These ordinary elements remind us that God is in the ordinary and that we all belong. We were created to be unified and united. Coming to the table both knits us together and proclaims how things will look at the last day when heaven and earth finally become fully renewed and re-created, making this holy resistance of ours wholly unnecessary (cf. Cavanaugh, Torture and Eucharist).

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ENDNOTES To Err is Human? By: Joey Norris | July 2017 [1] Philip Schaff, Creeds of Christendom, with a History and Critical Notes. Volume II. The Greek and Latin Creeds, with Translations. Originally published by Harper & Brothers, 1877. Christian Classics Ethereal Library. Accessed June 14, 2017. https://www.ccel.org/ ccel/schaff/creeds2.iv.i.iii.html. Inclusive language and brackets mine; the Gr. anthropos refers to ‘humanity’ as a whole. It’s also important to note that the use of “perfect” is meant as “full” or “fullness,” denoting Christ as wholly and equally both human and divine. [2] Joseph W. Norris, review of Athanasius, Saint, Patriarch of Alexandria. On the Incarnation of the Word. New York: St. Vladimir’s Seminary Press, 2011. [3] Brent Peterson, Created to Worship: God’s Invitation to Become Fully Human (Kansas City: Beacon Hill Press, 2012), 11. [4] Peterson, Created to Worship, 24. Women: First Class Citizens By: Emily Burke, Katie Donaldson, Megan Krebs | July 2017 [1] Gregory of Nazianzus, To Cledonius the Priest Against Apollinarius. Christian Classics Ethereal Library. www.ccel.org/ccel/schaff/npnf207.iv.ii.iii.html The First 90 Days By: Sofia Khan | July 2017 [1] “Information,” KC for Refugees. http://kcforrefugees.weebly.com/information.html Our Little Secret By: Nicole Braddock Bromley | July 2017 [1] Nicole Braddock Bromley, Hush: Moving from Silence to Healing After Childhood Sexual Abuse (Chicago: Moody Publishing, 2007), 13. Looking Beyond By: Sarah McGee | July 2017 [1] Saul A. McLeod, Maslow’s Hierarchy of Needs. Last modified 2016. Retrieved from www.simplypsychology.org/maslow.html Eucharist as Resistance By: Rich Shockey | July 2017 [1] John Zizioulas, Being as Communion: Studies in Personhood and the Church (New York: St Vladimir’s Seminary Press, 1997), 180.

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HUMANkind // Issue 01 Summer ISSUE 012Magazine // Beyond Magazine

Volume 01. July 2017 // ISSUE 012ISSUE 001 Beyond Magazine