Ignoring the Christian theological, religious and political complicity in the history violent conquest and evangelization of the Americas will not allow for the Church to be a faithful witness to Jesus. The story of the brief conversation of Jesus with the man described as young and rich (Mark 10.17ff) is a good invitation to understand what is the relationship God is calling the Church with the world.
El Concilio Teológico de la Iglesia Nacional Presbiteriana de México celebrado del 17-18 de agosto de 2011, y una opinión publicada por la otrora Associated Baptist Press (ahora Baptist News Global), revolcó entonces la milenaria discusión sobre la aptitud de la mujer para ejercer, con autoridad, los oficios religiosos reconocidos por muchas denominaciones protestantes evangélicas como la ordenación al santo ministerio - es decir, la autoridad de enseñar (docencia), de administrar (obispado), y de dirigir social y espiritualmente (diaconía).
Al sugerirles que lean "Ministerios Eclesiásticos y Ordenación de Mujeres desde una Visión Reformada Actual", por Leopoldo Cervantes-Ortiz (pastor presbiteriano, mexicano), no puedo sino considerar esta discusión como absurda. Tanto la comunidad hebrea veterotestamentaria, como las comunidades neotestamentarias, y la iglesia hasta nuestros días han sido y continúan siendo transformadas por mujeres que, a pesar de las expectativas sociales y restricciones - algunas institucionales, y muchas por actitudes implícitas - responden a la vocación divina de dirigir el derrotero de la Iglesia en todos sus niveles.
Si algunos piensan que la desición del Concilio Teológico de la INPM es inaudita, o que la actitud institucional y de los líderes de la Convención Bautista del Sur es inconcebible, sepa que en denominaciones más progresistas, como las Iglesias Bautistas Americanas, EEUUA y la Iglesia Presbiteriana (EEUUA), donde se anima y recibe la ordenación de mujeres al ministerio, hay ministros, ministras, laicos y laicas que profesan una visión machista (a veces misógina) de la Biblia con enseñanzas de exclusividad varonil en el ejercicio de la docencia, el episcopado y la diaconía eclesiásticas.
Recuerdo que no fue sin discusión que se logró al ordenación de la Rvda. Carmen Miranda (cuando era pastora titular de la Iglesia Bautista La Gracia, Belleville, NJ).
Recuerdo escuchar a colegas referirse a la Rvda. Marisol Ahumada Pavez, entonces pastora de la Misión Bautista en East Orange, NJ, como “la esposa del Rvdo. Jaime Vega” y no con su título colegial. Recuerdo los murmullos de pasillo y los refunfuñeos respecto a estas dos mujeres llamadas al ministerio presbiterial.
Recuerdo los años de reconocimiento, apoyo, acompañamiento y ánimo al llamado al ministerio de la Rvda. Fela Barrueto, quien coordinó los ministerios de reintegración social de las ABHMS. Sin embargo, la historia de la ordenación de Fela es testigo de inacción y desatención de líderes regionales - inacción que algunos interpretaron como una actitud implícita contra el ministerio de la mujer.
La verdad es que mi experiencia puede ser que vicie mi visión y apertura al ministerio ordenado de la mujer. En mi experiencia cristiana conocí a la Rvda. Eva Barreto como pastora asistente de la Primera Iglesia Bautista de Río Piedras. Por 11 años conocí a las Iglesias Bautistas de Puerto Rico siendo dirigidas por el ministerio ejecutivo de la Rvda. Yamina Apolinaris Concepción, y tres ministras ejecutivas asociadas, la Rvda. Zoraida Rivera, la Rvda. Mayra González, y la Rvda. Julia Ester Rivera (+). Además, los bautistas puertorriqueños conocimos el liderato ejecutivo interino de la Rvda. Miladys Oliveras (+) y de la Rvda. Miriam Rodríguez.
Sin embargo, no concibo ningún argumento teológico o bíblico que, puesto en su respectivo contexto, explique las posiciones institucionales de la INPM, la CBS, y otras denominaciones e individuos que piensan de la misma manera. Si el testimonio bíblico es cierto, desde el ministerio profético y sacerdotal de Miriam, al ministerio judicial de Débora, al ministerio apostólico de María, la Magdalena, hasta el ministerio pastoral de Lidia, Dios ha llamado y apoyado, y continúa llamando y apoyando el ministerio de la mujer, incluyendo el ministerio ordenado.
Esta absurda y retrógrada discusión milenaria tiene que acabar. Mientras tanto, reciban mis compañeras ministras mi respeto colegial, mi apoyo espiritual, y mi defensa socio-religiosa.
Lecturas recomendadas
Ministerios Eclesiásticos y Ordenación de Mujeres desde una Visión Reformada Actual - en Lupa Protestante
Female jet pilot or astronaut? Sure. Preacher? No. So where can I buy a dragon? - en inglés por Baptist News Global
Esta fue una opinión que compartí hace 10 años, y la reviso para su consideración.
this is based on a sermon shared with the First Presbyterian Church of Albany, August 8, 2021. You can access the video transmission of the sermon here, beginning in minute 16:35
Paul’s letter to the Christian communities in Ephesus is an exposition of how the redeeming power of Jesus – in the cross and in his resurrection – was the beginning of the gathering of a community of witnesses from all diversities. From such diversity, God has called forth an assembly – the Church – as co-workers in the building of the kingdom of Heaven on earth, as witnesses of God’s intention to redeem the world and to make it whole again. This community is a gathering of actors of the message and work of Jesus in and from every geography; every language and culture; every social space a person redeemed by the baptism of Jesus is found.
At the beginning of chapter 5 of the letter to the Ephesians there are two sentences that are at the same time captivating and daunting – “Therefore, imitate God like dearly loved children. Live your life with love, following the example of Christ…” (1) I don’t know about you, but this reads like a tall order. I wonder what Paul was thinking when he penned this down. Paul’s letters show that he was well aware of what was going on in the communities he would write letters to. Often, the letters Paul wrote were a call to theological or pastoral correction. They were also calls address the social, economic and/or political reality in the city or region he would correspond with. An effective religious and theological witness is related to the contextual challenges it lives in. What was this call to be imitators of God, to follow the example of Jesus, all about?
“Tolerance is not a Christian Value... The Church is called to solidarity.”
I think had a deeper emotional, perhaps social investment with the Christians in Ephesus. This letter was personal. Paul encourages the Christians in Ephesus to keep up the high level of enthusiasm knowing that they were called to be a community of followers of Jesus with people gathered from the whole known world. Unity was paramount, but so was the diversity of perspectives found in the diversity of people. This unity and diversity will prove essential for a witness to Jesus in one of the most politically and financially consequential cities in Asia Minor and the Roman Empire.
When I originally shared these thoughts the news was at best sobering, at worst full of angst. An independent report had found that Governor Cuomo, of New York, perpetrated sexual harassment while in office. The lack of leadership at all levels of government in the face of an increasing threat from new variants of the pandemic was frustrating and confusing. Hyper-individualism was on display by those calling for the cease of mask mandates. A year and a half into the pandemic there was still a lack of access to information and outreach about the vaccines in some communities - especially those with accents in their speech and with greater amounts of melanin in their skin. There was also news purporting a rebounding of the economy even when many people, including neighbors of ours, faced the real possibility of losing the safety of a roof, most of them over lack of clear directives about access to resources to remediate just that threat. I would have summarized the news for that week with this headline: “Some in the US live under the impression the economy and public health measures are working for them, while many in this country have yet to hear how these measures meant to aid them will reach them.”
The news is a good way to gauge the context we live in. Our context (and our experience of it) inevitably provides a lens through which to read Scripture and ponder its teachings for us today. Our experience of the faith, and the community with whom we worship (or not), is also another important filter for interpretation. I told the community with whom I first shared these thoughts that they should know themselves to be loved by God and by its leaders. I went further to say that not every religious community is made aware of how much they are loved and appreciated. That is also an important lens for scriptural interpretation and witness discernment.
Ephesians 4:25-5:2 inspired these thoughts. From the Common English Bible:
Therefore, after you have gotten rid of lying, Each of you must tell the truth to your neighbor because we are parts of each other in the same body. Be angry without sinning. Don’t let the sun set on your anger. Don’t provide an opportunity for the devil. Thieves should no longer steal. Instead, they should go to work, using their hands to do good so that they will have something to share with whoever is in need.
Don’t let any foul words come out of your mouth. Only say what is helpful when it is needed for building up the community so that it benefits those who hear what you say. Don’t make the Holy Spirit of God unhappy—you were sealed by him for the day of redemption. Put aside all bitterness, losing your temper, anger, shouting, and slander, along with every other evil. Be kind, compassionate, and forgiving to each other, in the same way God forgave you in Christ.
Therefore, imitate God like dearly loved children. Live your life with love, following the example of Christ, who loved us and gave himself for us. He was a sacrificial offering that smelled sweet to God.
“Therefore, imitate God like dearly loved children. Live your life with love, following the example of (Jesus)…” That is a tall order, but one we are called to take on with courage. In the first century – as the Ephesian Church was facing the challenge of the economic power benefiting some and need was rampant among most – Paul calls the followers of Jesus to be imitators of God, to actively embody in word, action, and engagement what is the reaction to knowing that God wants to redeem the world. God is the followers of Jesus to actively embody in word, action, and engagement what is it that being redeemed by God can be in and for the world. That requires that we shed every layer of political, economic, social, and theological service to the status quo in our words, actions and engagements, and to put on the ways of Jesus as the Spirit has and will continue to inspire and empower us to.
Dialogue is not a Christian value. Dialogue is a lazy paradigm for engagement with diversity, one that reduces any encounter we might have with the world to a transaction that calls the world to accept Christ as Lord and Savior. The Church is called to conversation with the world. In conversation we will have the ability to simply be with and among the world learning about their yearns, hopes, pains, and aspirations while sharing the spiritual gifts of joy, peace, justice, and reconciliation. In conversation the world will get to know the community called out by Jesus because the Jesus community will be intentional and committed to stay in relationship with the world. In conversation with the world the Church will grow in awareness of the world, and hopefully in understanding. In conversation with the world, the Church will participate with the world in its challenges and turmoil. In conversation with the world, the Church will convert into an effective presence of Jesus in, with, and for the world. In conversation with the world, the Church may just be able to shine some light, share some flavor, be Jesus with and among the world. The Jesus we worship, the Jesus we serve did not call to a transactional relationship of acceptance. The Jesus we witness to the world opened himself, was made vulnerable, to be in conversation with the world so that he could be with and for the world in every profoundly struggling way in order for the world to gain knowledge of the love of God. That knowledge of the love of God, we believe, leads an experience of God which reveals in the mind and spirit of the believer the certainty that God’s intention is love, justice, peace, and reconciliation for all (and the whole created order).
Tolerance is not a Christian value. Tolerance is a lazy social and theological attitude that allows the tolerant to keep the understanding that the other is on the wrong side of everything. The Church is called to solidarity. Solidarity is, perhaps, the most vulnerable social, political, economic, and theological way of being. When one is in solidarity with the other, one opens oneself to live with, be with, be for the struggles and opportunities of the other. Solidarity even takes one step further. It opens engagement to an understanding that the struggle of the other is not only just, but the struggle of all. Solidarity is acknowledging, in the words of Martin Luther King, Jr, that “injustice anywhere is a threat to justice everywhere. We are caught in an inescapable network of mutuality, tied in a single garment of destiny. Whatever affects one directly, affects all indirectly.” (2) That is solidarity. Tolerance is not only a lazy standard. It is not a social, cultural, political, philosophical, or theological value. The Church is called to be in solidarity. Persons of goodwill are not called to tolerance. They are called to solidarity.
It is in conversation and solidarity that one can understand, embrace, and enact Paul’s call to speak the truth. It is in conversation and solidarity that one can speak the truth in love, that is, with the intention for the wellbeing of everyone with whom one engages. It is in conversation and solidarity that one can recognize that there are far too many reasons, because of far too many circumstances, stemming from far too many contexts why one would feel angry.
Anger is a most human of feelings. Left to its own devices, and Paul says that much, anger will lead to sin. Period. However, living in a paradigm of conversation and solidarity, one can channel the energy of anger through a commitment to love and goodwill. And there is nothing individualistic about love and goodwill. If you love, if you have a sense of goodwill, you have a sense of community and of neighborhood. The commitment of anyone that operates in conversation and solidarity will be goodwill, the upbuilding and wellbeing of the community, of the whole community, as diverse and complicated as communities brought together are.
Say truth. Live truth, not only to and with those in church, or with those of a common theological, political or social persuasion. Speak truth to everyone who is a neighbor.
To be the Church is to speak, to inspire, to witness Jesus to everyone who is our neighbor for the sake of building up community. The church builds community by rejecting tolerance and practicing solidarity. The church builds community by rejecting dialogue and being in conversation and life together with the world we have been placed with and in service to.
The church is called to be community by recognizing the anger that is in us and around us, and by inviting all to use that energy to dismantle inequity and build for radical welcome and wellbeing.
The church is called to be community by choosing the more difficult and Spirit-empowered higher ethical ground – with kindness, compassion, and forgiveness. The church is called to realize that assuming that higher ethical ground is possible not because of our theological, social or political persuasion, but because we are also objects of God’s forgiveness, compassion, and kindness.
In word and deed, so help me God, I will continue to invite the Church to be with the world – the community God has called us to be in Jesus – a sacrifice worth God’s worship for it embodies love, justice, joy and reconciliation.
(1) - from the Common English Bible
(2) - from Martin Luther King, Jr.’s “Letter from Birmingham Jail”
On Sunday, July 25, 2021, I joined colleagues in community, political and faith leadership, and the Schenectady Coalition for Healthcare Access, in our asking Schenectady’s local hospital system, Ellis, to include and stand on behalf of the community as a merger process is underway with the multi-state health apparatus of Trinity Health:
News coverage of this rally can be found in the Daily Gazzette and the Times Union
For over 5 decades, the Schenectady Community Ministries (SiCM) has been a collaborative of faith communities serving all of Schenectady County, seeking to bridge the gaps perpetrated by systemic poverty. Our focus has been to provide food and nourishment - to the tune of hundreds of thousands of meals worth of food a year to thousands of households throughout the county. We do this by managing the largest pantry in the county, farming upwards of 1.5 acres of urban land, and facilitating a county-wide summer meals program for children and youth.
Food insecurity is not only an expression of poverty, it is also an expression and an aggravation of the health for the thousands of households we and other sister pantries and youth programs serve. There is no health without food, nor can there an expectation of a healthy outcome without an intentional, present, and engaged health system with, for and among the community.
Ellis, and its predecessor hospitals, have been more than staples in Schenectady. For decades, this community has known in its hospital a member of this community committed to its stability and wellbeing. Community organizations, including SiCM, have known in Ellis - its medical and administrative staff, its foundation, and its volunteer corp - a colleague in understanding the needs of our communities, and an active participant in figuring out what needs to get done to be closer - literally and figuratively - to where the need is, and to where ideas are being voiced. It is this connection to the community that made Ellis for a very long time and trusted space for quality and timely care, especially for the health of women on their terms, care that considers the depth and breadth of the cultural and religious expectations of care, including equitable access and care for the LGBTQIA community, and care that understands the reality of poverty in Schenectady city and county, and that is committed to care over profit, and is willing and wanting to engage with the community in keeping accessible, round the clock, quality care in this county, for the people of Schenectady, and dare I say by the people of Schenectady city and county.
I am joining my colleagues in community, government and religious leadership making a loud, clear, and consistent call to Ellis and to Trinity Health to live up to the expectation they created that this process would intentionally and attentively engaged with community leadership in this process. In some corporate room here in Schenectady or in Chelsea, Michigan, this might seem like a transactional process of moving ownership and administration of a small hospital group to a health system with presence in about half the country. For us, this merger will represent, either the opportunity of our community to access the resources and expertise of a multi-state health system, or the profound concern that our hometown hospital will be turned into a simple satellite. The people of this city and of this county deserve to know what the future of their hometown hospital will be because, literally, our health and their dignity depend on it.
based on a sermon preached at the First Presbyterian Church of Albany, July 25, 2021. You can access the transmission of the sermon here, beginning in minute 17:17
The lesson from II Kings 4:42-44 (Common English Bible) inspired these thoughts:
A man came from Baal-shalishah, bringing the man of God some bread from the early produce—twenty loaves of barley bread and fresh grain from his bag. Elisha said, “Give it to the people so they can eat.”
His servant said, “How can I feed one hundred men with this?”
Elisha said, “Give it to the people so they can eat! This is what the Lord says: ‘Eat and there will be leftovers.’”
So the servant gave the food to them. They ate and had leftovers, in agreement with the Lord’s word.
There was no shortage of news in the weeks preceding this sermon regarding social engagement and community responsibility. I had joined federal, state, and local officials reminding the parents and guardians of over 87% of minors throughout New York State that the Child Tax Credit was being disbursed in cash, and encouraging those who do not traditionally file taxes and who qualify to report themselves and their children in order to receive this significant albeit temporary cash support from the federal government.
The Schenectady Community Ministries, the organization I serve as CEO, was already 1/3 of its way into our summer meals program. For the past 27 years, SiCM has served free meals to school-aged children and youth throughout the city of Schenectady. During the pandemic summers of 2020 and 2021, regulations blanketed the whole city of Schenectady, and even areas in Rotterdam, Scotia and Niscayuna as areas of need, making children there eligible for these meals. During the summer of 2020 we served just shy of 60,000 meals. This year, the United Way estimated that we could hit close to 62,000 meals.
The day I shared this sermon I joined a press conference in Schenectady where community leaders gathered to call on our local hospital system to be transparent with the community as a large regional hospital system buys them up and community engagement has all but ceased in this process.
Gun violence became the focus of Albany’s local government narrative, including the murder of two persons in separate circumstances the Friday and Saturday preceding my sharing this sermon. Violence throughout the city was increasing, no question about it. And City Hall referred to this crucial situation of public safety and community stability as an issue of certain parts of the city that needed to be managed.
There were many other things I could have shared about Saratoga and Rensselaer counties. A quick read of local and regional newspapers, or having listened to local public radio would be enough to grasp the crisis we were in - a crisis of ability to engage as a larger society and to be responsible for each other in the community. The pandemic, of course, made everything worse. I am no expert in public health policy. However, generalized numbers of high vaccination rates in Schenectady and Albany counties, and in New York State continued to ignore very specific areas where vaccination rates roamed well under that generalized number, some well under half of eligible persons.
We need to pay attention to our response to all of these – individual, congregational, social, and political, especially if that response goes unchecked. Our initial responses to these, or to other news regarding public policy and public safety, are based on our biases. Most of us will have reacted considering how “they” are cause or victims of these circumstances. Maybe some of us even went as far as to think that these issues do not affect us – individually, as a congregation, in our social circle, or our political standing.
If this is your and/or my reaction, it’s ok. Our prejudices are set in our social and communal beings. There is no way to escape them. What we can do is decide how we will act upon them. A hallmark identity of U.S. American economic and socio-political structures is the obsessively committed encouragement of personal individualism in culture and society. Individualism, the U.S. American standard operating procedure, is core to how we live our social beings. Individualism drives many of us to social reactions that rationalize the pain, marginalization, and downright evil that others are suffering as “their” issue. We seek to make sense of the pain, suffering, and marginalization of others by believing the lie that accomplishment is a possibility with sacrificial personal effort. That rationalization often takes form in this way: “they” - that other that looks, sounds, lives, or earns differently from the individual or collective “I” - are going through “that situation” because “they” were not as socially, politically, financially, or theologically efficacious as the individual, yet often collective “I” is.
“I am tired of leading in this dissonant social space where individualism reigns on the one part, and the Spirit is leading us to embrace each other in reverent obedience.”
Individualism is what drives many of us and in this society to articulate constitutional freedoms as individual freedoms – rights that apply first and foremost to “me.” Individualism is what is drives the conversation about vaccination access, mask options versus mandates, pushing for an achievement of normalcy that is really a generalized yearn to go back to the future.
As a faith leader, I find myself living in a dissonant social space. I find nowhere in our Holy Scriptures a sanctioning of individualism. U.S. American Christianity, however, especially our Reformed branch of that Christianity, especially the branch that presumes (and often calls) itself to be more orthodox, has over 300 years of theological argumentation for individualism in society and salvation. I hope others find themselves in in a dissonate social space. I would go even a step further and join those that have articulated individualism, especially the U.S. American kind, a sin. Far from fostering a right relationship with God, individualism drives us as individuals, as a society, and as a culture away from God. Individualism drives us away from God’s most basic call to the Church in and through the example of Jesus – to love God with all that we are, and our neighbor as ourselves. That example goes hand in hand with the call to go share the good news of Jesus to the farthest corners of Albany and of the world. Individualism is nowhere in the message of Jesus. What is more – when directly confronted with his own cultural and religious biases, Jesus took a step back and corrected his action and message for the sake of that good news he embodied.
The lesson of II Kings, chapter, for, was a respite for me this week as I continue to inhabit the dissonate space between the social reality of individualism, and the contradictory call I find in the gospel. In just three verses, the lesson shows us four social commitments the prophet Elisha lived by, social commitments with profound theological repercussions – hospitality, doubt, solidarity, and provision.
We see hospitality in the generous gift brought by a Canaanite man to the prophet, a messenger of the religion of Israel. Hospitality is shown in bread and grains brought to the prophet – bread and grain from the first fruits, the best of the harvest. We see hospitality in the turning of a personal gift into the call for a feast for all that were present. Hospitality is about generosity, is about seeing and being with and for the other. Hospitality is about giving generously what has been received generously.
We see doubt in the reaction of the prophet’s servant to the order to share the gift. The gift was intended to be a generous, perhaps extravagant gift for one person. I’d be concerned with 100 people, perhaps around the time for a meal, wanting to eat and just enough food for a few. Doubt is one of the most human feelings and actions. Our social upbringing urges us to suppress doubt. This lesson, and the whole of the Scriptures, encourage the followers of Jesus to embrace doubt. No need to ignore it. Doubt is a part of who we fully are.
We see solidarity in the lesson in that this gift was given to a person of a different ethnicity – ethnicities that were pegged against each other for no other reason than the political control of the ruling class and theological sanctioning for political expediency of the religious class. Solidarity takes hospitality one step further – it demonstrates unconditional welcome. Solidarity takes generosity one step further, for it is about sharing what one has as if it wasn’t ours in the first place. Solidarity is about the courage to believe that if God says there is enough for everyone to eat, there is enough for everyone and then some.
And it is there that provision is seen in the text. When a people show hospitality, when a people learn to embrace doubt and other human feelings, when a people decide to pay attention and be intentional about how they live and move and have their being in society expressing solidarity, provision happens. Abundance happens when a people decide to obey reverently that most basic expectation of humans – to be respected, to be welcomed, to be included, to be sought out, to be seen for what each one of us is.
And here me well, I am talking about a people obeying reverently. The call is not for individuals. The call is to a people. Elisha was not leading a life of a personal relationship with God. Elisha was a godly man, but everything he said and did was for people, with people, and by people. Nowhere in this text does it say that those 20 loaves of bread magically multiplied into a feast. The only thing this text says is that bread and grain were gifted generously, that doubt was voiced, that solidarity was practiced, and provision happened because a people embraced who they were as a community of humans and decided to believe what the Lord had said through a messenger. They obeyed reverently because they believed that despite the appearance of some among them, despite what the amount of food might have seemed, despite any other doubt or social prejudice that might have existed, a people acted with attention and intention for the sake of each other, for the sake of community.
I confess that I am tired of leading in this dissonant social space where individualism reigns on the one part, and the Spirit is leading us to embrace each other in reverent obedience. To go up and against the forces of this world built on individualism, we will require attention and intention. But we have been gifted with all it takes. For hospitality, solidarity, and provision are all at our grasp because the Lord has said so. May we believe in the word of the Lord with attention and intention. May we obey reverently with attention and intention that most basic expectation of humans – to be respected, to be welcomed, to be included, to be sought out, to be seen for what each one of us is – a full expression of the image of God.
May it be so.
Amen.
On Friday, July 16, SiCM had the opportunity to host U.S. Senator Kirsten Gillibrand for a press conference highlighting the Child Tax Credit that is being made available through the American Rescue Plan. Below are my remarks:
Schenectady Community Ministries (SiCM) is an over 50-year-old collaborative of faith communities throughout Schenectady County, with a mission to bridge the gaps opened and perpetuated by systemic poverty through access to food and nourishment. Because food insecurity is only one expression of poverty, we also seek to embrace the intersections of food and poverty through intentional social justice organizing and advocacy, and in curating spaces that are safe and encourage diversity and inclusion.
By managing the largest pantry in the county, farming upwards of 1.5 acres of urban land, and facilitating a county-wide summer meals program for children and youth, the Schenectady Community Ministries has thousands of connections with neighbors and friends that live in or close to official measures of poverty. Our main work with the community is to bridge the food insecurity gap - we serve hundreds of thousands of meals worth of food to over 10,000 households. Well over 30% of the people we serve are children. And anecdotally we know we are not reaching all children and families that depend on food assistance, discounted or free meals in our schools. What I mean by that is that by adding our work to that of sister food pantries throughout the city and the county, we know we have much work to do. Pantry operations are not emergency food services. Pantry operations like ours are becoming the main source of nourishment to many families in the city and county of Schenectady.
The availability of the Child Tax Credit, in cash, for the next 6 months, will provide thousands of families across the county with another way to bridge the challenges of poverty many face. For the next 6 months, thousands of parents throughout Schenectady and New York State will have a financial opportunity and perhaps the mental space to embrace some of the dreams they have for their children - dreams of health, strength, and opportunity.
Schenectady Community Ministries - with and alongside community organizing and service partners - will do its part in helping bridge the many gaps of poverty. We thank Senator Gillibrand and the NYS congressional delegation for their steadfast work on behalf of children in this landmark legislation. We look forward to collaborating with the senator and policymakers at all levels of government to make sure the appropriate assistance and infrastructures are put in place to ensure the possibility of our children to thrive.
I am honored to join a group of community leaders that, deeply grounded in our faith traditions, are betting on keeping a space of conversation open for shared learning and leadership for justice, peace, and welcome for all. This letter is a first public witness to those conversations I am certain will continue to deepen the relationship of those involved and increase our community’s capacity for solidarity and social transformation.
One conversation at a time
Words I shared for the opening of the CROP Hunger Walk: Ending Hunger One Step at a Time organized by SiCM in partnership with faith communities and other partners throughout Schenectady County. We walk not only because hunger exists. We walk because we are called to struggle for justice and wellbeing for all!
2 de abril de 2021 - Viernes de Pascua, y Viernes Santo
Hoy tuve el honor de ser invitado a una vigilia de oración organizada por el Movimiento Santuario del Condado de Columbia a favor de trabajadoras y trabajadores esenciales, quienes siguen siendo excluidos de las asistencias económicas gubernametales durante la pandemia. A continuación mis palabras:
En este día muchos recuerdan la historia de un hombre arrestado, sometido a una parodia de juicio, humillado y ejecutado por varias razones:
porque era un palestino de tez oscura, el tipo de persona que el imperio no estaba hecho para privilegiar
porque habló palabras y animó acciones de solidaridad, dignidad, de dependencia mutua,de restauración de la posición social, de libertad de movimiento, de salvación ahora, no más tarde
porque sus palabras retaron al imperio, uno de los más ricos de su tiempo. El problema del imperio no era dinero, sino voluntad política
esas palabras fueron habladas en un acento extranjero, un acento extraño para aquellos en el poder.
Estado de NY, Proyecto de la Asamblea A5421 y del Senado S4543 - Fondo de Rescate para Trabajadore/as
Los seguidoras y seguidores de Jesús hoy recuerdan su ejecución. Pero ese no es el final de la historia.
EL judaísmo hoy sigue en la jornada pascual… aún no llegamos al final de esta historia.
Hoy nos reunimos, personas de buena voluntad, en el momento en que los legisladores y el gobernador del Nueva York están negociando lo que muchos esperamos sea un acto significativo de apoyo y reconocimiento de miles de trabajadoras y trabajadores neoyorquinos que han sido excluídos de la asistencia federal - especialmente los trabajadores migrantes, los que han sido liberados recientemente de la cárcel, y los trabajadores que son remunerados solo en efectivo.
Esa historia aún no acaba. Las negociaciones que se llevan a cabo en la Mansión Ejecutiva y en el Capitolio sobre el proyecto de presupuesto no es sobre dinero. Nueva York es una de las economías más ricas y poderosas del mundo. Las negociaciones sobre el presupuesto sobre el Fondo de Rescate para Trabajadora/es es sobre voluntad política.
Un Palestino judío de tez oscura fue ejecutado un día como hoy, pero los cristianos creen que ese no es el final de la historia. Ellos creen que Jesús venció la misma muerte.
La historia de la pascua cuenta de las noches más interminables que ningún pueblo marginado haya podio sufrir. Pero los judíos creen que ese no es el final de la historia. Sus ancestros tal vez comenzaron a paso corto, pero su caminar les llevó a la liberación.
Hoy nos reunirmos para recordar esas historias porque aún cuando no sepamos las intrigas del imperio, nuestro caminar es en esperanza y convicción de que la vida, la dignidad y la liberación es un derecho de todo ser humano. La historia no termina aún. ¡Y nosotros venceremos!
2 April 2021 - Friday in Passover, and Good Friday
I was honored by the invitation to join a vigil organized by the Columbia County Sanctuary Movement in favor of essential workers who continue to be excluded from government financial stimuli during the pandemic. Here are the words I shared:
Today many remember the story of a man that was arrested, submitted to a mock trial, humiliated, and executed for various reasons:
because his dark-skinned Palestinian self was not what the Empire was built to privilege
because he spoke words and encouraged actions of solidarity, dignity, mutual reliance, health, restoration of social standing, freedom of movement, of salvation now, not later
because in speaking those words, he challenged the empire, one of the wealthiest states of its time. The problem was never money, it was political will
and those words were spoken with an accent that was foreign, foreign to those in power.
The Worker Bailout Fund, NYS A5421/S4543
Today, the followers of Jesus remember his execution... But that is not the end of the story.
Today Jews continue in the Passover journey... We are still not at the end of that story either.
Today we gather together, peoples of goodwill, at the time NYS legislators and the governor are negotiating what many of us hope will be a significant act of support and recognition of the dignity of thousands of working New Yorkers who were excluded from federal financial assistance - especially migrant workers, folks recently released from incarceration, and cash economy workers.
And that story is not over yet. The negotiations happening about the state budget in the Executive Mansion and the Capitol is not about whether there is money. New York State is one of the wealthiest economies in the world. The budget negotiations happening around the Worker Bailout Fund are about political will.
A dark-skinned Palestinian Jew was executed a day like today, but Christians believe that was not the end of that story. Christians believe Jesus overcame death itself.
The story of the Passover speaks of some of the longest nights a marginalized people ever experienced. But Jews believe that was not the end of the story. Their ancestors might have begun with short steps, but that journey sure led to liberation.
We gather here today to remember those stories because, even when are not privy to the political maneuverings of the empire, we journey in the hope and conviction that life, dignity, and liberation are the right of every human. Yet again, the story is not over. I believe we will overcome!
Appropriation is a tool of domination. People in dominant cultures may engage in appropriation unwittingly. No matter the intent, however, it is harming and marginalizing. When called out on appropriation, the response should be to listen, reflect, and right the wrong. To try explaining or defending appopriation is to engage in domination and marginalization, whether intended or not.
