As I sat in opening worship of Annual Gathering, there was a bird flying around the sanctuary. The bird seemed happy to be flying about, landing on the small trees near the altar. I wondered if the bird was trying to find its way out of the church. Then it occurred to me that the bird was the Holy Spirit, happy within the church, and yet also belonging to the world outside the church, and perhaps even trapped by the sanctuary walls. I found solidarity with the bird.
Have you heard? There is a banquet planned before Synod, and I have been asked to bid you come.
I hope that sounds familiar to most of you. Most of all, I really hope that you will accept the invitation. Yes, I know Synod is coming and there is lots for us to do to prepare! But, then there is that biblical mandate that we all live with to be welcoming and to enter into the community of God, while ever widening the welcome to include all whom God has invited to the banquet.
This is a goal of most congregations. Yet despite the advertisements of a radical welcome, there are some people who wonder if that welcome really includes them. I have from time to time found myself wondering if I really were invited. You see as a child, I had a pronounced speech impediment and I learned early that even when I was invited to be somewhere that I had to do some extra work to find out if I were really welcome or if I was there to entertain others as I spoke. And yes I learned to wonder this even at church. Last year, at Widening the Welcome 3 in Columbus Rev. Lynda Bigler asked in her sermon “Have you ever been faced with revealing your disability or keeping silent to keep the status quo?” and waves of remembering being told I was either not qualified or could not be qualified to serve as a chaplain because I am a woman with disability flooded over me. This time, however, those waves did not knock me down. This time I had learned I was indeed welcome not only at the table but welcomed into the community of God.
I have been questioned by people within the disability community about why I would want to be involved in the church. Its not as shocking as it seems. Many persons using wheelchairs find it difficult to get into church buildings and they feel excluded. Many persons with mental health issues find that people in the church are no more compassionate than people outside the church even as the gospel is preached each Sunday. And, yet, this is not the church I have always known or the understanding of the gospel I have learned from church. As Jason Hayes said in his speech at the last Widening the Welcome, “‘Failure to conform to social norms’ sounds like Jesus the Christ to me.”
Why am I telling you all of this? Because, I want you, my brothers and sisters in the church, to understand why I am bidding you to come to Widening the Welcome. God calls all people to God’s community. God sometimes calls people to us we do not yet understand or people whom we are not sure how or if to welcome. God, it seems does not share in all our human stigmas. So I bid you come to the banquet where we can met one another and learn what disability and mental illness are, and what they are not. Come so we can equip the leaders and laity of our congregations to extend with confidence that radical welcome to persons whose body may not be like other bodies and persons whose brains may not be like other brains. Come let us talk to one another about how to move beyond stigma and welcome all people into the full participation of the life of our churches.
Come to the Widening the Welcome, Pre-Synod Event on Thursday, June 27, 2013 at the Renaissance Long Beach Hotel. Keynote speakers will include The Rev. Susan Gregg-Schroder, Founder, Mental Health Ministries, and The Rev. Kathy Reeves, Coordinator of Ecumenical Disability Advocacy Network-North America, a program of the World Council of Churches. Workshops will provide information about becoming an “Accessible to ALL” (A2A) church, starting mental health ministries, caring for adolescents and the aged, as well as creating inclusion and transformation. Registration is now open and the registration brochure is available here Widening the Welcome Registration Brochure. Please follow registration instructions in the brochure. Limited scholarships funds are available. For more information about Widening the Welcome or for a scholarship form please email Rev. Kelli Parrish Lucas at firstname.lastname@example.org
I never saw this coming. My beloved Buber the Dog died on March 12, 2013. (Yes, as in Martin Buber, I thank those of you who get that, because it was essential to his canine-ality.) We had taken him to the Vet ER because he suddenly could not stand up, would not eat, and looked like he might be in pain. They took x-rays, said his skeleton was fine and suggested that we follow-up with a neurologist which we planned to do. We took Buber home. He looked comfy and sleepy on a cushion we had for him. I asked him if wanted to go “out”, he lifted his head and torso to look over at me and then just flopped back down as if wanting to sleep. I turned off the light and left the room to let him sleep off the pain meds, little did I know that was my last conversation with him. Less than two hours later I went to pet him good night and found that he was already gone.
We had a home vigil. Burial in the high desert at a friend’s ranch.
I am a hospice chaplain I work with loss and grief all the time. But this has got to me in ways nothing else has. Perhaps it should. This was my and my husband’s beloved dog, this was family, this was my baby. This was the animal that just simply wanted to be next to me all the time, and when I was home he mostly was next to me. This was an animal who connected to my soul–Buber was his name.
Now Buber is dead and buried and life is all odd. I come home from work and there is no pup, if my husband is out there is simply no one there. The house feels empty, and yet somehow it feels more like home now and less of a convenient rental. Things that seemed so important no longer seem so important, and I have this urge to simply slow down.
I know all about grief, intellectually. and personally. I have lost many loved ones to death. Professionally I see death so often it is a real presence. But this is different. I feel ridiculous. I work with dying people and grieving families, and the death of my beloved pup has turned my life upside down. But I think this is the way it should be.
We feel the pain of loss to same extent that we have loved–and love survives death. It still seems sacrilege to not say “hello” to Buber when entering the house. I look for him in all his favorite spots. And every time I imagine petting his beautiful fur and know I will never get to do that again, tears well up in my eyes. I have done the shock and disbelief. My anger and bargaining have been intertwined….if I had known he was dying….if only I had not been so busy…..thank God he did not die three days before when I was away on a church business trip…. I have even berated myself for not seeing the signs and symptoms of canine dying, thinking that as a hospice professional I should have foreseen this—we don’t always see it even in people, and I had never seen a dog die. Death can surprise you. I have been unkind to myself.
There will be firsts. Like today, we washed the bedding and no more will there be Buber on the bed. And yet in my mind’s eye, I am sure I saw Buber sitting on the clean bedding as I walked by the bedroom just before dinner. When I watered the fruit trees and roses in the yard, Buber was no longer in the yard avoiding the water hose (he did not like to get wet, but he found the waves at the beach fascinating). Nonetheless, I had the sense the other day that he walked around to the back of the house as I was watering. Yes, I put down the hose and followed just to check his favorite spot to see if he were there. And I keep forgetting that I don’t have to worry about Buber catching his ear on the rose-bush and getting his ear pierced by a thorn. I am sad that I don’t have to throw the lemons that have fallen on the ground straight into the compost because they may have dog pee on them and thus would be unfit for human consumption. Mostly I am sad that as I write this post Buber is not sitting next to me–often he would get up on the bed and cuddle next to me as a wrote or use the foot of the bed as a platform to nudge me at desk if I were sitting there. Nope, now it is just here, me, writing on my own…and horribly undistracted. I hope I still will have something to say. Those eyes had much wisdom and grace and taught me so much.
I know the fifth step of grief is acceptance. I am not ready for that yet. I still feel that a part of me has been ripped away with no chance for goodbyes. But what would I have said? “Don’t go?” That would only be cruel. “I love you and you are the best dog ever?”–I said all that. He had had pain medication, so if he had pain that had been addressed and he was at home with his people, where he would want to be. So I am assured that Buber the Dog had what we call in hospice “a good death”. People and food were the most important things in life as far as Buber was concerned. In fact, being and dying at home where he could hear his people talking and fretting over what to do for him next may have been exactly as he wanted it to be. It was all very hospice like really. I still feel like this was sudden and I am not ready to accept it.
Yes, l may likely get another canine in time, but there is none like Buber the Dog and his sweet soul that poured the love of God right onto you whether you thought you needed it or not. The loss of such a being I cannot accept right now, and maybe at least, theologically, I can never accept. May we all meet a living being sometime in our lives who simply think we are worthy of all the grace and love they can bestow. Though I bid adieu to my theological pup and I am pretty sure that I now not only have a direct line to God , but also a fan putting in a good word for me with the Supreme Deity, whose heart will also melt at the sight and touch of the floppy ears
It is the first week of Lent and I may have already failed one of the major challenges of the Lenten journey. I am not one to give things up for Lent, and I have been notoriously bad at picking up a new spiritual practice to carry for the Lenten season. I think a lot of people are like me in this regard, or perhaps I am like most people. Or perhaps since Valentines Day fell on the second day of Lent this year, I could not create reality out of the notion of giving something I liked up and chocolate being present at the same time. See, this Lenten stuff all gets very complicated.
I did actually take something up for Lent this year, more specifically for Ash Wednesday. As a chaplain I have found that Ash Wednesday is probably the one holiday that I am called upon to function as clergy in ways that many parish pastors do. In fact, it is the only Christian holiday that calls for me to prepare and led a worship service in the context of my ministry setting (memorial services are different.) So this year I decided to go for it! Inspired by Womenspirit’s sale, I ordered a clergy collar shirt! I was not at all sure it would arrive in time for Ash Wednesday but it did, so I took it as a sign that I should wear it to work.
The shirt is a lovely royal blue. The collar was tight and uncomfortable but we became friends by the end of the day. I have to be honest. The context in which I minister is one where my authority as a woman clergy person is regularly challenged and occasionally outright denied. This is not specific to my context, its specific to mainstream American Christianity, I know this. Several of my colleagues had encouraged me to wear a collar to work, Ash Wednesday and the need to lead a service, seemed the perfect day, so I did it.
This is what I learned from a day in the collar. The collar has power. There is no doubt about it. It defines one’s role–as I found I did not have to introduce myself as the chaplain because people assumed. A collar defines one role and authority externally but internally as well. I felt more confident in my role, and there was I felt flow of respect towards me that I don’t always experience. It was as if the sight of me in my collar demanded a recognition not often granted.
It felt great! And that is where I failed, or so I thought. Yes it did feel great to experience authority and respect in ways I do not experience it when I am not wearing a clergy collar. But this was not exactly the rush of new found authority and sovereignty, as in the temptation Jesus faces in the wilderness. It was not that because it was not lasting. It was not that because it was not ego-infused. The clerical collar will come off and former patterns of relationship will no longer be interrupted by its presence. I thought I had failed a Lenten insight because I had experienced for the first time the authority people grant to those in the collar, and I thought it was good. I did not fail, because I realize that experiencing the power of this authority was not about me. The only authority I have is the authority entrusted to me by God to care for God’s people. It is the authority of the yoke, the predecessor to the collar. The authority granted to those who answer the needs of others, even when that collared individual may desire to choose another way, like sleep. The collar is powerful, but it is not the power of authority, only the power of authoritative servitude and reluctant prophethood that flows from answering God’s demand to love others.
The Fourth Widening the Welcome: Inclusion for All Conference sponsored by UCC Disabilities Ministries and the UCC Mental Health Network. A Pre-Synod event will be held Thursday, June 27, 2013 in Long Beach, CA. 8am-8pm. Exact location to be announced.
Speakers will include Rev. Susan Gregg Schroeder, Founder of Mental Health Ministries and Rev. Kathy Reeves, Coordinator of the Ecumenical Disabilities Advocacy Network–North America, a program of the World Council of Churches.
Save the date, more details to come!
I am coordinating this event. I will also be offering the following workshop at the event:
Spiritual Care for Persons with Disabilities and Those Affected by Serious Brain Disorders Associated with Aging
This workshop is a multifaceted look at providing pastoral care to people with disabilities (PWD). This workshop will provide disability culture and awareness information that all professional pastoral care providers should be aware of in providing pastoral care to PWD. This workshop will touch on some historical ecumenical responses to disability, particularly the shift in ethical responses to disability that affect care provided. Finally this workshop will address providing pastoral care to persons affected with dementia, relying on first and second hand accounts as available. (Developed for professional pastoral care providers, and accessible to lay people.)
Today is Epiphany, my favorite day of the Christian calendar! It is the celebration of when the wise leaders, religious leaders, scholarly leaders of the world acknowledge the humility of God-among-us-in-the-flesh. It is the great revelation of the world acknowledging God–even as a small helpless babe.
In the narrative of the wise men (Matthew 2) God is found because the learned, the insightful, the sought-out-for-advise-giving saw a star rising in the East. These leaders, the wise men, saw a new star and followed through foreign lands in the hope of seeing the greatest of a kings–a babe asleep in his mother’s arms. I wonder what the other wise men said as they packed their bags for the long journey. Were they laughed at? And if not why did only three make the journey? What would they have told the border guards as they crossed from nation into nation? Surely, telling them you were going to see a new king would have raised suspicions. Is that why Herod called them to meet with him? Come to think of it, the wise men surely knew Herod was among the most ruthless of rulers in the ancient world, and THAT is saying something. And still the wise men had the courage not only to cross the desert on their journey, but to risk their lives in crossing Herod because they held onto the hope that the child beneath that star was more powerful than the most feared ruler of the world.
One of the things that always strikes me in the Christmas-Epiphany narratives cycle is the role of dreams. Joseph is encouraged in a dream to remain with Mary rather than dismiss her in her pregnancy. The wise men are warned in a dream after seeing Jesus the infant, not to return to Herod, and they go home by another way. And finally, the dream seldom heard as more that a footnote, is Joseph’s dream in which the angel again comes and warns him to take Mary and Jesus and flee into another nation. We live in a world where we seldom make decisions based on dreams, at least the ones that come in sleep. In the modern world we are more apt to follow the big dreams that come to us by way of national pride or Hollywood. These are not the dreams of the biblical narrative. The dreams of the wise men and the dreams of Joseph are, rather, those dreams that come to us seemingly out of nowhere when we have gone inward enough to still ourselves and discern the will of God. It is often God’s dream for our lives that leads us on journeys more powerful than we could have imagined, even if it is not a journey that follows the screenplay we ourselves had envisioned.
What dream has God put into your heart, that frees you from the tyranny of oppressive forces, and calls you onward to great journeys in search of the promised hope of justice and the personal opportunity to behold God and know, beyond all doubt that no matter the cruelty of the world, that God is with you, and indeed all of us?
I have come to learn that I am one of those people who loves to travel. One of the most memorable trips I ever took was a cross-country train trip: west to east and then south to north, when I was seventeen and all by myself, even with a broken foot. One of the things that struck me during that trip was the great cross-section I saw of America—the well-to-do; the black, browns, and whites; the poor; the drunk; the unruly. There is a great diversity that we live in, a diversity that becomes pronounced in some ways and blurred in others over the holiday season. This blurring of the diversity of this season is similar to what I saw on that great monthlong train trip, and Advent is about that long as well. But on that trip, I also learned that despite all our diversities we have much in common. We are all travelers. Despite our station in life we all have to show our tickets when asked, and if we get too unruly we may get put off the car at the next stop.
I think there is a part of the Christmas narrative that gets rushed over. It’s the journey to Bethlehem. All the people, no matter their station, had to return to the land of their fathers to be counted. This Christmas account is an odd and troubling requirement really since it deviates from the Levitical code that required a similar return to homeland, albeit for a very different reason. On the one hand, all the people had to return to the home land of their forefathers—the family land—which was a periodic requirement of the Levitical codes. However, unlike the required Levitical return in which the land and debts would be resettled at this return to the family land so as to reestablish national life in accordance with the provision and justice of God, the Christmas narrative relates that the people are merely counted for Caesar. This is not settling of debts and return of land but an ancient form colonization and subjugation of the people of ancient Israel to the largest empire of the time, Rome.
The reason and consequences of the journey to Rome are not the only thing that gets glossed over in the pageantry telling. There is also a poor and young Mary who is very, very, very pregnant making the journey of several days to the temple city. They were traveling many, many, many miles on foot—if they were lucky they had a pack animal Mary might have ridden. One can imagine this journey would have been very uncomfortable for the mother-to-be. It was no baby shower for sure! What an exhausting physical trip before giving birth! (I consider the experience of Mary’s physical journey fresh and anew this year as I await the news of a friend who is expecting a child, a boy, this very week!) But Mary’s experience was not only a physical one. It was a spiritual and emotional one as well. Mary was a young woman at a precipice: a young woman about to give birth for the first time. A young woman about to give birth as her people enter into a new form of subjugation under a new emperor. A young woman about to give birth to a son come to pronounce a new way of relating, a new way of justice and peace at the end of an empire. And I wonder what it was like for Mary to give birth in such times. Mary, having been told this was the Child of God. Mary, wondering if this was the Messiah for whom they had been waiting. Was she ready to give birth? Was she ready for what was to come?
Let us dedicate this day in prayer to the women waiting to give birth, to pray for their preparation and safety in this transition of life to life.
And let us wonder, if we are ready.
Moses spoke to them, “Wait, so that I may hear what the Lord will command concerning you.”
I have already been a bit of Ba-hum-bug this year. I pooh-poohed the Advent and Christmas decorations that went up the day after Thanksgiving, or before. It still seems too early in the season for much fanfare. The annual hanging of the church greens reminded me that the time was indeed coming. And slowly the sound and colors of advent are starting to march their way even into the ba-hum-bug of this Rev. So I did it, decorated our Women Who Speak in Church with the purple background for Advent.
It’s not that I dislike the Advent season and don’t want to see the decor or hear the familiar tunes and words. It’s not that at all. I actually like all of that. It’s just that the season is just now coming upon us. Why rush it?
We live in an instantaneous world. We crave immediate gratification. We instant message. We check our Facebook accounts multiple time a day, sometimes even in the presence of others.
Part of me thinks this is too much. If the basis of civil living is relationship, and we can not be in the presence of others without looking at our devices to connect with other people at the expense of disengaging with those we are in the presence of, then we have failed to live the basic spiritual value of the I-Thou relationship through which the holy enters our realm (Martin Buber, I-Thou). It also makes me long for the “Be Here Now” philosophy of my parents’ generation.
Advent is a season of expectation, not gratification. It is a time of waiting. That is something that is hard to do, waiting takes practice. But remember we are waiting on a baby to arrive, that is something that should not be rushed. There are still somethings that take time in the world. Things like birth, the response from a loved one we hope to hear from but may not, illness, waiting for the job interview and the response, and death. The timing of these events are normally far out of the control of human beings.
Advent. Waiting. Hoping. It is something that seems countercultural and yet there is a spiritual lesson to be learned when it is done. I have found that waiting brings a fullness, a wisdom, a maturity not able to be reached in any other way. I have experienced this personally. But I have also seen it in the faces of the very aged persons nearing the end of life whom I serve. There are somethings we can only learn in waiting. Sometimes it is the long waiting that helps us to understand that there is a difference in our time and God’s time. Sometimes it is only through settling into the waiting that we can start to hear anew God’s leading in the moment, and slowly tune ourselves to it for the journey ahead, even if the journey is one of more waiting.
This year, I challenge us all, myself included, not to rush the season. Let us pray, Loving God who knows no time help us your children, stuck in time, ignore the ticking of the clock, the passing of days, the agony of years when that is what it seems. Help us to hear you in the here and now, help us to rest in your time though we cannot comprehend it. Help us be your partners as You enter and move through the world. And when all is said and done, Lord, welcome us at last to your eternity.
The days are surely coming, says the Lord, when I will fulfill the promise I made to the house of Israel and the house of Judah. In those days and at that time I will cause a righteous Branch to spring up for David; and he shall execute justice and righteousness in the land. In those days Judah will be saved and Jerusalem will live in safety. And this is the name by which it will be called: ‘The Lord is our righteousness.’
—Jeremiah 33: 14-16
Does it ever seem to you that the world is just not right? It does to me. Does it seem that injustices abound and individuals can not always do too much to get ’ahead’ in the world? Maybe it’s not just the individual, maybe there is a more systematic force preventing justice.
If this is true, it is not the first time in human history it has been experienced. The Bible is full of examples of when the world was unjust and details some of the lives of the greatest freedom fighters in the cause of justice to ever walk the planet. It’s one reason to open the Bible and the find the juicy stuff.
The devotional passage of this first day of Advent speaks to one of the times in history of great injustice, but it is also one that looks back at a plan for living in justice and a future in which people will live with the hope of justice restored. Jeremiah may have been a strange character walking through the town streets with a yoke and eating items we would consider unsuitable for consumption—read your Bible, the disgusting extremes of injustice are detailed there alongside the juicy audacious doings of the prophets. In today’s passage, Jeremiah has gone to purchase the future crops of a field belonging to his family which had been sold to pay the debts of his family members. Yet Jeremiah is prevented from doing this, and that is the problem. That Jeremiah is prevented or delayed in reclaiming the land of his ancestors, is in some sense the straw that breaks the whole world apart and not only sets the prophet into motion but sets God to speaking through the prophet. To understand the significance of this we need to understand that Jeremiah is attempting to act in accordance with the laws laid out in the book of Leviticus (Marvin Sweeney, The Prophetic Literature, 112). These laws require him to redeem his family’s land in an effort to maintain the balance of power within the community that God ordained as a part of creation. The very balance of power that allows for justice. If Jeremiah cannot do this then the whole of creation, particularly human society within creation, is at risk of falling back into chaos. Thus God must intervene to reestablish justice.
And thus this passage looks to the future, a future of justice. Traditional Christianity, and scripture, has held that the coming Christ child is the shoot of David. I tend to think it is near irresponsible to impose elements of the New Testament on the Hebrew Bible to get such a reading. The beauty is, however, that we do not have to do so. The ministry of Jesus is one that challenges the Levitical codes pertaining to individuals so individuals may be embraced by community (experience justice), and a calling the community to the responsibilities of humane society (to be just) as called for in the Levitical codes. In some sense, both Jeremiah and Jesus call our attention to the role of the Levitical code in ordering human relationships within society and human society as whole as a guest within God’s creation. Jeremiah and Jesus remind that we are guests welcomed to experience God’s justice but also, as members of human society, quite a way from the Justice of God’s Kindom.
It’s the same old struggle that humanity must face only in a new age. As we enter into this season of Advent, particularly this week of Hope, Let us reflect on how we can be instruments of God’s justice allowing others to feel that the are welcomed alongside us in God’s Kindom. Let us pray that God would empower us each to move into a future of liberation, a future in which all peoples and all creation can live together in justice. It is the after all part of our most famous prayer, Your kindom come, Your will be done.
I recently went from a denominational Justice and Witness meeting to a denominational Disability Ministry meeting and Conference. As I spoke with people at my second meeting and told them that I had just come from a meeting at the Franklinton Center at Bricks I heard again and again “that is a beautiful place”. The Franklinton Center is supported by the Justice Witness Ministries of the United Church of Christ.
It is a beautiful place but its beauty is haunting. The Franklinton Center at Bricks in located in rural eastern North Carolina. The land upon which it sits was once a slave plantation, but it was not just any slave plantation it was the plantation, we were told, where the “rebellious” slaves newly brought ashore were taken to be “broken in” and inducted or acculturated into slavery. The historical tradition of the place includes the report that there was once a “whipping tree” on the grounds. This was once a place of torture.
What was once a place of grave injustice and inhumanity has also been a place of hope. After the civil the property that the Franklinton Center now sits up came into the ownership of a Northern white woman named Julia Bricks. At that time a school for freed slaves was founded on the land. It was a school that educated emancipated slaves and also allowed them to work on the property to earn the funds to cover their tuition and room and board. In this way, what is now the Franklinton Center became an integral part of the surrounding community and has remained so.
Eventually the school at Bricks was closed. However, the Franklinton Center at Bricks has remained an integral part of the surrounding communities and the people who call this area home. During the Justice and Witness Ministries meeting we were taken on a tour of the tri-county area surrounding the Franklinton Center to get to know the people there and current mission work of this place. Now, I spent some time of my youth in northern Florida and had been through some impoverished areas of the South; I am not exactly a stranger to poverty having lived below that line for part of my childhood. That being said, the communities in the three counties we saw around Franklinton Center are areas of extreme poverty—one of the towns had had the highest unemployment in the nation every year for the past twenty years. Nearly every other house in these neighborhoods were not only empty but boarded up. There was an absence of grocery stores, although there were a few fast food restaurants. There was an absence of jobs, an absence of public transportation. The schools in the three counties had been consolidated so better use public funds but some children had long bus commutes. One of the ex-mayors of one of the towns told us that half the housing in the area did not currently meet community building standards but that the town could not condemn the substandard houses because they had no other place to house people in the community. Another local community leaders explained how the local tax system had been gerrymandered after desegregation to funnel property tax funds into schools where the majority of students were Caucasian, while the schools with the majority of African American and other minority students struggled for state and federal funding. This area is one that has been called a community of “educational genocide”; I still do not know what to make of that. It is also a designated “food desert” meaning that there is little or no access to fresh fruits and vegetables.
Hope remains at Franklinton Center. While we were there, we also met community members who are working to renew the community. There is a woman at the local community redevelopment corporation who showed us a newly built housing area is single and multi-family dwellings with community space for after school tutoring and computer labs; she showed us a commercial development they are trying to build to so local dollars can general local tax money that will stay in the county, since many have to shop in surrounding communities where goods are more available. She spoke to us about the pervasive racism in the area and how this has made it difficult to find commercial entities willing to locate in a predominately African American area. She also took us to the downtown area of one of the local communities to show us how parts of this area had been redeveloped and locally-owned businesses had begun moving in—including a pediatrician and soon a restaurant will open. We were introduced to man fighting the environmental racism inherent in the polluting nature of the region’s hog farming industry, who pointed out that while this industry supplies jobs they are jobs that often maim workers. There was also hope in meeting the principal of the local school who shared how the Franklinton Center is partnering with the local school. Hope is embodied at Franklinton Center in the center’s director Vivan Lucas who approached the local schools to create a family literacy camp using the dormitory and space at Franklinton Center. Hope abides in families of community members who can trace up to four generations who have enjoyed summer camp activities at Franklinton Center, and name children who have learned to swim at Franklinton Center which has the only pool in the tri-county area—did you know that African Americans have a higher risk of drowning because they often lack access to pools to learn to swim? Hope resides in this ground as a retreat and conference center has been developed to support its other ministries even as it teaches about the past. Hope is taking root as the Franklinton Center begins to plant fruit trees and experiment with community sustainable agriculture on its land to empower the local community to address its status as a “food desert”.
There is on the grounds of Franklinton Center a tree called “the tree of life” it is a symbol to commemorate the whipping tree that once shadowed these grounds. As our meeting at Franklinton Center came to a close, we stood on a platform beside this tree of life to worship. In the Communion liturgy there was a pause to read the names of some slaves who had been transferred as property of the plantation from one family to another—how deeply I felt the brokenness of humanity and deeply I yearned for the new covent of hope of that meal, as I stood before that tree commemorating the tree upon which so much blood was shed. This place bears a resemblance to our most sacred story, does it not?
As I stood in silence with others after that meal, I looked out at the vast empty field beyond the tree. The land was grassy field on one side, cotton field on the other, train track in the not too distance, and the surrounding community was hungry. Still it is a beautiful place. It is a terrible, beautiful place. A place that wants to imbibe hope as it blooms out of the roots of its past. It is a land rooted in time past and present that reminds us of how far we have come and yet so far we have to go. It is a place that teaches us that hope is as much as verb as it is noun and calls us to continue the work for all types of justice in a world where “the harvest is plentiful, but the laborers are few”.
While I do not normally use this site to advertise or fundraise, the work of Franklinton Center is too important to not make it known that the center needs financial support, including the kind that come from holding your event there, as well as prayers
Justice is a very real issue at Franklinton Center.
For more information about Franklinton Center, or to learn how to donate click: Franklinton Center/UCC