Living a simple lifestyle among the poor is something that I am learning this year. I have recently begun serving as a Salesian Lay Missioner in Montero, Bolivia. I live and work at Hogar Sagrado Corazon, an orphanage run by the Servants of the Sacred Heart of Jesus.
So what has this new lifestyle meant for me? It means there are no couches; the only soft surface I encounter during a 24 hour period is my bed. It means eating old cows, and finding chicken bones and cartilage in the stew. It means drinking wine out of a coffee mug.
Despite all of the conveniences of a home, raising children is hard work. Raising 120 girls from broken homes in a developing country is harder. It is extremely difficult to keep the young kids clean and healthy, especially when we cannot even give them clean water. There are very few good male role models for the girls. But this is infinitely better than what they came here from.
It seems that poverty and humility often go hand-in-hand. The girls are labeled as “hogar girls” at school. Their uniforms are stained. The little ones have awful teeth. They all have lice. While the girls may lash out, scream, and throw fits, they can be so sweet. This morning, I found an apology note under my door from a teenager. I don’t think I have ever written out an apology for someone. Most of our girls are truly grateful for everything they have.
I am on God’s mission here, and I rely on Him heavily every day. I trust that my motorcycle taxi will not be in an accident, that my food will not make me ill, that I will be safe walking alone, that I will be able to handle 16 young children every morning. It is so easy to see God’s blessings at work here.
Living among the poor, I have come to realize, is a relative term. I have given up many everyday conveniences and comforts to come here. However, many of the girls who live here came from families that could not afford to feed them or send them to school. There are homeless people outside the walls of our hogar. So do I live among the poor? I guess I’m not really sure. But I do know that I have been challenged, that I have called out to God when things have been terrifying or when everything was going wrong, and that He always answers.
Andrea Garton is a 2010 graduate of WVU and former member of St. John’s.
Recommended Reading:
Populorum Progressio (On the Development of Peoples) by Pope Paul VI: www.vatican.va
Or the Abridged Version with Pictures: This Is Progress http://pastoralplanning.com/This_Is_Progress.pdf
Question of the Week:
How can I live in greater solidarity with people in need?
Sunday, September 26, 2010
Sunday, September 19, 2010
A Christian Critique of Economic Exploitation
Today's Gospel reading includes one of Jesus' most puzzling parables and some of his most famous sayings on wealth. The most common interpretations describe the lesson of the parable as encouragement to “use the resources at hand” in crisis situations, or simply that we must be determined in making right our relationship with God. Like many of Jesus' parables which involve the character of the “master,” though, such interpretations are often unsatisfying as they portray God in ways that are quite un-God-like!
Some scholars say that we should not assume that the “master” character in Jesus' parables always represents God, nor should we read the parables through the capitalist values of profit, shrewdness, etc. that are so pervasive in our society. Perhaps the “master” in today's parable does not represent God, and perhaps the steward is not meant to be the “hero” of the story. Perhaps in this parable Jesus is describing the relationships involved in the economic system of his day in which masters, debtors and the managerial classes – the “middle men” – do not trust one another and engage in various tactics to get what they want or what they need. Perhaps Jesus is not telling us to imitate the steward in any sense, but is revealing to his listeners the material and spiritual dangers of systems that exploit the poor.
We know from the first reading from Amos the way God judges such systems. And we know from the end of today's Gospel that Jesus, too, believes that people cannot serve both God and systems that exploit human persons. Insofar as our own economic system includes structures that create poverty and exploit vulnerable persons, can followers of Jesus today serve it?
Michael Iafrate is a doctoral student in theology at the University of St. Michael's College in Toronto studying liberation theologies and social movements in Appalachia. He is also a former campus minister/pastoral associate at St. John's, an independent musician, a husband, and a father. You can find him on the web at www.michaeliafrate.com, www.rockandtheology.com, and www.catholicanarchy.org.
Question of the Week:
As you see it, what constitutes serving “mammon”? In today’s complex economic structure, how can followers of Jesus avoid serving mammon?
Recommended Reading:
Gaudium et Spes: Pastoral Constitution on the Church in the Modern World Promulgated by Pope Paul VI, 1965 www.vatican.va search “The Church in the Modern World”
The Better World Handbook by Jones, Haenfler, and Johnson. www.betterworldhandbook.com
Some scholars say that we should not assume that the “master” character in Jesus' parables always represents God, nor should we read the parables through the capitalist values of profit, shrewdness, etc. that are so pervasive in our society. Perhaps the “master” in today's parable does not represent God, and perhaps the steward is not meant to be the “hero” of the story. Perhaps in this parable Jesus is describing the relationships involved in the economic system of his day in which masters, debtors and the managerial classes – the “middle men” – do not trust one another and engage in various tactics to get what they want or what they need. Perhaps Jesus is not telling us to imitate the steward in any sense, but is revealing to his listeners the material and spiritual dangers of systems that exploit the poor.
We know from the first reading from Amos the way God judges such systems. And we know from the end of today's Gospel that Jesus, too, believes that people cannot serve both God and systems that exploit human persons. Insofar as our own economic system includes structures that create poverty and exploit vulnerable persons, can followers of Jesus today serve it?
Michael Iafrate is a doctoral student in theology at the University of St. Michael's College in Toronto studying liberation theologies and social movements in Appalachia. He is also a former campus minister/pastoral associate at St. John's, an independent musician, a husband, and a father. You can find him on the web at www.michaeliafrate.com, www.rockandtheology.com, and www.catholicanarchy.org.
Question of the Week:
As you see it, what constitutes serving “mammon”? In today’s complex economic structure, how can followers of Jesus avoid serving mammon?
Recommended Reading:
Gaudium et Spes: Pastoral Constitution on the Church in the Modern World Promulgated by Pope Paul VI, 1965 www.vatican.va search “The Church in the Modern World”
The Better World Handbook by Jones, Haenfler, and Johnson. www.betterworldhandbook.com
Sunday, September 12, 2010
Children of God
Forgiveness is the cornerstone of our faith, and like so many aspects of our faith, it defies our notions of justice and equity. This is because forgiveness is an act of love, and any act of love is a challenge to comprehend. Why should God, who made us from nothing and gave us all that we have, forgive us for returning His love with indifference or malice? How would you feel if you offered a homeless person money and food, but they were apathetic toward your gift or hateful to you for giving it to them?
But what about a scenario where the other person is not an adult but a child? Put yourself in the position of a parent (if you aren't in that position already). You have brought another human being into existence and given it every care: food, clothing, and shelter for the body; love and kindness for the heart; education and experience for the mind; and faith and hope for the soul. Yet children are not always as grateful as we'd like in returning the love we give them, and the older they get the more true this seems. Yet a good parent does not turn his/her back on the child; a good parent understands that a child does not yet comprehend the value of what they have been given, but will in time.
No matter our age or experience, and in spite of our wealth or place in the world, we all remain as children to our God. God has given us great gifts and blessings, not because we deserve them, but because God loves us and wants to meet our needs. Let us then be good children to our God, recognizing God's care for us and returning the love He has so generously given us.
Cody Ford is a Masters student in Public Administration here at WVU.
Recommended Reading:
The Book of Hosea (Old Testament)
The Return of the Prodigal Son by Henri Nouwen
Question of the Week:
The Old and New Testaments contain different images of God; some infinitely merciful and forgiving, some as a just judge who renders due consequences for disobedience and sin. How do you see God? How do you reconcile these contrasting views?
But what about a scenario where the other person is not an adult but a child? Put yourself in the position of a parent (if you aren't in that position already). You have brought another human being into existence and given it every care: food, clothing, and shelter for the body; love and kindness for the heart; education and experience for the mind; and faith and hope for the soul. Yet children are not always as grateful as we'd like in returning the love we give them, and the older they get the more true this seems. Yet a good parent does not turn his/her back on the child; a good parent understands that a child does not yet comprehend the value of what they have been given, but will in time.
No matter our age or experience, and in spite of our wealth or place in the world, we all remain as children to our God. God has given us great gifts and blessings, not because we deserve them, but because God loves us and wants to meet our needs. Let us then be good children to our God, recognizing God's care for us and returning the love He has so generously given us.
Cody Ford is a Masters student in Public Administration here at WVU.
Recommended Reading:
The Book of Hosea (Old Testament)
The Return of the Prodigal Son by Henri Nouwen
Question of the Week:
The Old and New Testaments contain different images of God; some infinitely merciful and forgiving, some as a just judge who renders due consequences for disobedience and sin. How do you see God? How do you reconcile these contrasting views?
Thursday, September 2, 2010
Discipleship=Possessed by Christ
Jesus talks in today’s gospel of the preparations involved in great undertakings. Now, although I am a carpenter, I have never sought to construct a tower. Nor have I led troops into battle. But I have helped to found an intentional Christian community and nonprofit organization. And I am preparing for the birth of my first child, so I can relate when Jesus talks about the time, attention, and resources needed to prepare for any great undertaking. I’m sure many of us can relate when Jesus talks about taking care to lay the necessary foundations to ensure a successful outcome.
As we are nodding in agreement, Jesus lays down the challenge, “In the same way, anyone of you who does not renounce all his possessions cannot be my disciple.” Heads stop nodding. Blank stares ensue. We avoid eye contact. What is Jesus talking about and why does it make us so nervous? Our culture has taught us that we can ‘have it all’ and here’s Jesus saying that we cannot have it all and we have some tough choices to make.
Renounce all possessions. That is, voluntarily set aside that which we possess (property and wealth) and that which possesses us (selfishness, hate) and freely surrender ourselves to Christ, to love. Not just on Sunday, not just in the little boxes and within the narrow rules we have made for ourselves, but everyday, without limits, gratuitously.
Our journey to Bethlehem Farm, at its best, has been a journey toward discipleship. It began as an idea of how we could direct our time and talents toward serving the local community. When we got married, there was the idea to sidestep material wedding gifts in favor of donations to our mission at Bethlehem Farm. We often find ourselves sharing our home for a week with 30 or 40-strangers-turned-friends that join us in growing healthy food and repairing homes with neighbors in need. There is some renouncing of personal time and space that goes with this kind of calling.
Sometimes I feel we are failing miserably at choosing the Kingdom and leaving behind the trappings of success. Have we really surrendered control of our lives and been possessed by Christ? Do we want to be disciples?
Holy Spirit, open our hearts.
Eric Fitts is director of Bethlehem Farm, a Catholic community in Summers County based on the gospel cornerstones of prayer, community, simplicity and service. He and his wife Colleen are former parishioners at St. John.
Question of the Week:
Do you agree with Eric that Jesus is literally calling us to renounce all possessions in today’s Gospel? If so, what does that look like in our culture today? If not, how would you interpret Jesus’ statement “anyone of you who does not renounce all your possessions cannot be my disciple”?
Also check out the Appalachian Bishops’ Pastoral Letter At Home in the Web of Life: http://www.bethlehemfarm.net/08documents/athomeintheweboflife.pdf
As we are nodding in agreement, Jesus lays down the challenge, “In the same way, anyone of you who does not renounce all his possessions cannot be my disciple.” Heads stop nodding. Blank stares ensue. We avoid eye contact. What is Jesus talking about and why does it make us so nervous? Our culture has taught us that we can ‘have it all’ and here’s Jesus saying that we cannot have it all and we have some tough choices to make.
Renounce all possessions. That is, voluntarily set aside that which we possess (property and wealth) and that which possesses us (selfishness, hate) and freely surrender ourselves to Christ, to love. Not just on Sunday, not just in the little boxes and within the narrow rules we have made for ourselves, but everyday, without limits, gratuitously.
Our journey to Bethlehem Farm, at its best, has been a journey toward discipleship. It began as an idea of how we could direct our time and talents toward serving the local community. When we got married, there was the idea to sidestep material wedding gifts in favor of donations to our mission at Bethlehem Farm. We often find ourselves sharing our home for a week with 30 or 40-strangers-turned-friends that join us in growing healthy food and repairing homes with neighbors in need. There is some renouncing of personal time and space that goes with this kind of calling.
Sometimes I feel we are failing miserably at choosing the Kingdom and leaving behind the trappings of success. Have we really surrendered control of our lives and been possessed by Christ? Do we want to be disciples?
Holy Spirit, open our hearts.
Eric Fitts is director of Bethlehem Farm, a Catholic community in Summers County based on the gospel cornerstones of prayer, community, simplicity and service. He and his wife Colleen are former parishioners at St. John.
Question of the Week:
Do you agree with Eric that Jesus is literally calling us to renounce all possessions in today’s Gospel? If so, what does that look like in our culture today? If not, how would you interpret Jesus’ statement “anyone of you who does not renounce all your possessions cannot be my disciple”?
Also check out the Appalachian Bishops’ Pastoral Letter At Home in the Web of Life: http://www.bethlehemfarm.net/08documents/athomeintheweboflife.pdf
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