“Theos ein a gape ” (“God is lo ve ”) -- 1 John 4:8
Fall 2008 Volume 1, Issue 3
Radi cal Li vin g Christia n Comm unity / ww w.radi ca llivi ng ny c.c om / pho ne 212. 444.2701
Living in Bed-Stuy By Jaso n & Vo nett a Stor ba kke n
Spec i al Fe at ures:
In August, Radical Living turned one year old. So much has already happened. Over the summer we birthed a third community house, located between the two other houses. We now represent three of the four streets in a one-block radius. We are encamped! And earlier this summer we were featured on the cover of the New York Press, NYC’s second largest (after the Village Voice) alternative newsweekly. After the article hit the newsstands a friend who works at Sojourners passed the story onto the web editor and we were invited to write an article on the topic of racial reconciliation and New Monasticism for their blog. Our post then initiated a series of articles from various leaders, professors, participants and others in the movement.
• Events Calendar • The Theology of Immigration
Feat ured A rt ic le s: Living in Bed-Stuy The Catholic Worker
Hutterites in WWI
Although it felt as if our summer was low-key we were actually quite active. We cosponsored the Jesus for President stop in Manhattan, hosted a house concert that turned into an awesome worship jam, and held a gathering where Chris Zimmerman talked about the Hutterite
martyrs of WWI in a conversation called Pacifists in the Context of War (read the story on Page 2). The biggest blessing in our community was the birth of Chloe Zipporah Storbakken. Vonetta gave birth to our daughter on August 8th at 5:44 a.m. She weighed 7 lbs. 3 oz. and measured 20.5 inches long. She’s the newest radical in our community and she is absolutely amazing! We are quickly approaching fall and we look forward to continuing our rhythm of community into the new season. In October we are hosting a gathering called The Theology of Immigration and a few days later we are participating in a gathering of NYC-based intentional communities. Please pray for us and if you give us a prayer request we will definitely lift it up at our morning prayer meeting. Also, if you’re coming to Brooklyn, please give us a call and arrange a visit. Peace and grace to you!
A Day at the Catholic Worker By Sar ah O utterso n This past year, I've been eating lunch at a soup kitchen whenever I can. Twice a week or so, mornings, I take the B train to the Broadway-Lafayette stop in Manhattan. Down the street from a glassy new Whole Foods, I turn past a gas station filled with taxicabs and approach the big blue door of St. Joseph's Catholic Worker, a building with a big, grimy window that we open on sunny days. By nine there is already a line of about twenty men outside the door, smoking or talking or staring at me as I walk by. I say hi to the ones I know.
It always feels as though I'm cutting in front of them as I knock on the door and wait for tiny, mustachioed Joe or gruff Jean to open it, but I have to get inside to help set the table for the soup and bread that is served at 10. Someone has set beans to soak the night before, and rose early to add potatoes, celery, carrots, beautiful red cabbage, kale, onions, giant clumps of basil, sausage, turnips, or whatever, vegetable or meat is in the fridge. Once, there were leftover chicken wings in the soup. (Inexplicably, everyone wanted seconds.) (See WORKER, Page 3)
Hutterites in World War I Pacifists in the Context of War
By Chris Zi mmer man Of all the accounts through history of people who have refused to serve in the military as a matter of conviction, few are as vivid as this story of four Hutterites during World War I. Imprisoned on California's Alcatraz Island during the summer of 1918, they were later transferred to Fort Leavenworth, Kansas, where two of them died. But first, a little background.... As we all know, the Hutterites were persecuted for centuries on account of their stubborn insistence that obeying one’s conscience is more important than obeying the law. In the sixteenth and seventeenth centuries they were martyred by the thousands for this belief, but in the 18th century they emigrated to Russia, where they lived peacefully until the late 19th century. At that time, they lost their special exemption from military duty and were given six years to tie up their affairs and leave the country. By 1874, most of the Hutterites had moved to South Dakota. Many settled on their own farms, but several hundred stuck together in communities or “colonies,” as their forebears had. Life was harsh on the northern prairies, but with time, they built up successful farms, and for about forty years, they lived in relative peace. That peace was shattered in 1914, with the outbreak of World War I. For most Hutterite colonies the war years brought one incident of persecution after another, ranging from vandalism to harassment by local authorities. Among other things, barns were burned, livestock stolen, and glass maliciously added to the flour they ground at their mill and sold in town. Things got worse when, in the spring of 1917, the United States entered World War I, and all American males between the ages of 21 and 31 became liable for military service. Anyone who wanted to be exempt on religious grounds had to present himself at a mobilization point designated by the local draft board. This meant that the Hutterian man who was sent to such a center already faced harassment on the way to the center. Since his clothes were usually homemade and he wore a beard (if married) he was easily singled out by other draftees. Long before the first men were called, the various colony leaders had mutually agreed that their men could register and report for their physical examinations, but once having arrived at an induction center they would become uncooperative. This not only meant that they
would refuse to wear the army uniform but would also refuse any work on command that had any semblance of helping the war effort. For all practical purposes this meant virtually no work at all, save for making their beds and keeping their quarters clean. We might wonder why the Hutterites were so fanatic. But what others saw as stubbornness, they saw as faithfulness to God. They felt like their forefather Jakob Hutter, who wrote in 1535, “We do not wish nor desire to do harm or evil to any man, yea, not even to our worst enemy. And all our life and deeds, words and works are open to all. Yea, before we would knowingly wrong a man to the value of a penny, we would rather lose a hundred pounds; and before we would strike our greatest enemy with the hand, to say nothing of with the gun or sword, as the world does, we would rather die, and let our own lives be taken.” All in all, 56 Hutterites were drafted into the armed forces against their will, in 1917 and 1918. At least 47 were soon court-martialed and imprisoned for their refusal to serve. Some were treated with understanding, though even their experiences must have been hard. Others received rougher treatment. Hutterites at the army’s huge garrison in Funston, Kansas, where more than 80,000 soldiers were being trained for battle overseas in Europe, endured the worst treatment. Of the 14 or so brothers who spent time there in 1917 and 1918, almost all were humiliated and cruelly tortured. Some were stripped naked, mocked, scrubbed with cleaning brushes until they bled. Others were held under water until they almost drowned. Some were chased through fields by soldiers on motorcycles. Some had their teeth knocked out. Two were thrown out of a second-story window, and others were beaten—with bare hands, tools, rifles, brooms— until they could barely move. But back to our main story: that of the three brothers Joseph, Michael, and David Hofer and their brother-inlaw, Jacob Wipf. On May 25, 1918, these four South Dakota Hutterites were ordered to report to Camp Lewis, Washington, an army fort near Seattle. (See HUTTERITE, Page 6)
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fr om Pa ge 1
Lots of people live in the house, but only about five of them take active responsibility for the soup line, so every day one of the Workers is down laying out mugs or stirring the soup when I arrive. They never know how many volunteers will show up, but there are regulars; one, a guy who works afternoons at the airport baggage claim and evenings drumming for punk bands, washes dishes every single day the soup line is open. Another, Christine, a French woman who spends all her time, as far as I can tell, visiting and helping sick friends, is always there with her black beret except when she herself is ill. We ladle out the soup, put a couple slices of bread (all kinds, Wonderbread to 21-grain spelt loaves, donated on the edge of salability from supermarkets) on each mug with a spoon, and pour out fair-trade coffee (which, besides utilities and newsprint, probably accounts for the majority of the community's cash expenses). Some days there are three or four of us, serving a hundred and fifty men and a few women in an hour and a half... and some days we have huge school groups of teenagers, rowdy and shy all at once. If there are too many volunteers, Paul or Bud will send some downstairs with me to organize the clothing room, which is always wrecked, or to chop vegetables (donated, again) for dinner or tomorrow's soup. Sometimes when it gets slow I sit and talk to the guys eating, or rather listen, since that's usually easier. There are obnoxious conversationalists in the crowd, and lots with psychological issues of varying degrees (with insurance, they'd be on medication, and many are) though any ranting usually gets cut short by the quiet fatherly types at the table. Sometimes there are good discussions about politics, or calculus, or history, or feminism, and occasionally I get to teach something in the midst of all I'm learning... but most of the time I just listen. I stay after cleaning up, and then there is lunch. Besides those who take the initiative to run the soup line and make food for the community, there are disabled or elderly people living in the house-- some completely dependent and others who sweep the floor or mind the front door-- and everyone who can comes down to eat with us after the mass of visitors is mostly gone. Conversation continues, punctuated by terrible joke wars and interruptions. The Hare Krishna from next door appears with a vegetarian casserole. The phone rings,
with a call for someone named Jim about his housing...and we have to ask around to discover which Jim it is, and find the paperwork Paul is helping him with, and where in New York he might be at the moment. Someone knocks on the window for a latecomer's soup-to-go. You find the most interesting people at the Catholic Worker house, with startling histories, like nuclear engineers leaving the Navy for the seminary, and then leaving the seminary for intentional poverty, or the homeless guy who used to play drums with the Doors, or the woman who just got back from an anthropological peace trip to the Balkans... like people taking a guitar to sing with nursing-home residents every week and getting arrested in political protests against war, writing for the Worker newspaper and scrubbing the showers for the homeless-- and you don't even begin to hear the best stories for months. And this is just at St. Joe's. There's also Maryhouse down the street, and the farm in upstate New York, and the hundreds of other Catholic Worker houses across the United States and throughout the world. All these little communities, these houses of hospitality-- these modern monastics, still feeding the hungry and thirsty, taking in the stranger, clothing the naked, visiting the sick, fighting for the imprisoned. I tell you about them not only because of the work they do, but because of the particular meaning and beauty I find in this way of living and working in community. Sarah Outterson is a member of Radical Living. She is a writer, teacher, and urban forager.
The Abandoned Places of Empire By Sh ara ya Ti n da l The very first mark of the New Monastic movement is to relocate to the abandoned places of the empire. However, after quick research, most of the social justicegeared intentional communities I found were either directly inside or in very close proximity to major cities. While there are enclaves within major metropolises that have seen the scourge of the empire, most of the American landscape is drenched in suburban and rural locales set far and away from the residual financial welfare the empire produces. And if that is the case, then the rationale for the privileged suburban dweller to relocate to urban hubs needs reexamination. I believe there is a contingent of people that the Most High will call to relocate from suburban and rural places to preach, teach, and serve neighborhoods in urban areas. I would like to believe that these people are willing to fulfill the call of the Lord, counting the cost of their decision — perhaps reluctantly but with open minds and open hearts. These individuals are to be revered for their desire to be about God’s business. Conversely, there is a growing population that relocates to the so-called “abandoned places of the empire” because of the proximity to all of the amenities and economic promise the empire seems to trickle down. The draw of experiencing the “big city” cannot be ignored, no matter what the overarching humanitarian desire might be. Indeed, there is quite a difference between the called and the drawn. When we as followers of Christ truly submit to the calling of God to preach good news to the poor, our first inclination should be to find the poor already in our midst, and deliver the message to them — allowing them the opportunity to take that message home to their families and other neighbors, ensuring salvation for themselves and their households. The statistics are very clear: There are 1 million more impoverished Americans in the suburbs than in urban centers. Rural poverty among single mothers is at astronomical levels. Food stability is most scarce in rural areas. The further a community is from metropolitan areas, the more difficult it becomes to secure steady income, adequate wages, and affordable housing. In fact, the majority of affordable housing is created in urban areas. Moreover, the infrastructure of social services is more readily available to urban dwellers. However, in suburban and rural areas, social services and affordable housing are somewhat of an afterthought. Looking at the composite of my own community, statistically many of us might actually reach more poor people if we lived in our hometowns than in our assembled New York City home.
infrastructure of social services is more readily available to urban dwellers. However, in suburban and rural areas, social services and affordable housing are somewhat of an afterthought. Looking at the composite of my own community, statistically many of us might actually reach more poor people if we lived in our hometowns than in our assembled New York City home. The fact remains, the poor are all around us. If we are diligent in our search for the poor to preach to, to teach and serve, we need only look to our neighbors. We should realize that urban areas are not synonymous with poverty, nor are suburbs synonymous with privilege. When we get honest before the Lord with our preconceived notions about the people we believe are the poor and the least of these, we may find that the least of these are our next-door neighbors — and not the urban ethnic enclave dwellers we so readily flock to. We must be transparent with God and honest with ourselves when considering service to the poor. Being drawn to an area doesn’t justify relocating to it. And being called to a place doesn’t make you drawn to it. Throughout history, many people have been called to service, but were reluctant to go. Their reticence did not stop them from accomplishing revolutionary things for the kingdom of God. We must be diligent in seeking out the will of the Lord, and not be persuaded by the people, places, and things we are drawn to. If we are not diligent, we will lose our credibility and risk alienating, offending, and further marginalizing the very people we sent ourselves to enlighten and enfold in God’s flock. We must make every effort to be led by the Spirit in all that we say and do to ensure our households experience the power of God through salvation in Christ.
This article was originally written for Agape Times, but after the AT editor read it it was sent to God’s Politics to be posted on their blog as part of a conversation on racial reconciliation and New Monasticism.
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Hospitality’s Finest By Louis B. Barreto Tucked in the woods of Saratoga Springs, is a home just off the aptly named and winding Stone Church Road. This is the home of Rick and Julie, a couple that truly exemplifies the church’s call to love in hospitality. Rick and Julie Cobello have been welcoming people into their lives for 30 years. The house, located in upstate New York, was originally built for the couple’s large family, but has become a place that has hosted many guests in the past 22 years. They originally moved here after looking all over the country for a place to settle, and fell in love with Saratoga Springs. It was Rick’s first teaching job out of college. The woodsy Saratoga Springs is known for health, horses, and history, and of course natural springs; two of which the author has sampled with, well, mixed reviews. When asked how this all began, the answer that came was that it all started at the beginning—as all things start—the idea here being that it was purely unintentional. Simply put, they started having people over and the trend has continued to the present day. An interesting trend as the house was built with the help of friends in a short 14 weeks. It truly is the house that love built; a labor of love whose original intent remains though unseen at first. Rick recalls how the original house, at a mere 900 square feet, played host to a young in the Lord couple, where Rick will point out that they somehow just made room for them although Rick didn’t even know where everybody slept! Interesting stories abound concerning visitors. Of note is the time when they've hosted a family of six, which home schooled all four kids, the father being bi-polar. They have hosted couples to be married, and have hosted both people who are believers, and those that are not. The longest someone has lived with them has been 1 1⁄2 years. Recently Rick and Julie celebrated their 34th anniversary, this while our group held its first retreat. A great coincidence, as they let us have run of their place, with large backyard and swimming pool, while they went off for the weekend to do some kayaking as part of their anniversary celebration. The two met through a roommate in a child literature class. They dated 1 1⁄2 years, and had been dating five months when they got engaged. They were not Christians at the time, but this would soon change. Searching as hippies, studying transcendental meditation—they found themselves moving on when
asked for money. It was Rick’s friends from a Christian Bruderhof that witnessed to them. And a guy that Rick new invited them to visit church; the ground had been prepared; the seed planted in their hearts. They both knew there was something more, but were also nervous about losing all their friends. Still, that little voice inside would not stop bothering them. One day, the pastor from the church stopped by—Rick and Julie accepted Christ right there. The pastor was surprised at the quick conversion, and Rick’s friend made the comment that he thought Rick would be the last person to accept Christ into his heart. Rick grew up in a Spanish family by the name of Fernandez. Being one of twelve children, his mother came from a family not unlike the famed Waltons of TV land, but of Niagara Falls, New York. Julie grew up in Huntington Long Island, in a non-practicing Catholic household. Rick works as the Corporate Information Officer for Schenectady County. While Julie works as a community liaison and in outreach work. The couple enjoys working together on community and church projects. The family at large comes together every 2 years for a reunion, the event taking place in Niagara Falls where most of the families reside. Rick has been an elder for eighteen years at Hope Church, which is affiliated with the Presbyterian Church of America. Julie will tell you that she has worn many hats while being a member there. Julie’s favorite Bible verse is out of Philippians 4:5, “Let your gentleness be evident to all.” Rick’s that of Philippians 2:3, “Do nothing out of rivalry or conceit, but in humility consider others as more important than yourselves.” The verse that comes to mind for this couple is that found in John 15:7 which reads, “If you remain in Me and My words remain in you, ask whatever you want and it will be done for you.” For anyone who would take up a similar call to hospitality such as they have, they offer the advice that if you want to open up your home—just do it! If you think about it you won't do it; just be ready for what God has for you. In the end, it won’t be about what you thought. Open your home to show the love of Christ is the advice he gives. Louis Baretto is a former member of Radical Living. He is a personal trainer and can be found in Manhattan cafes at all hours of the night contemplating the mysteries of Heaven.
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from pa ge 2
Persecution began immediately. Already on the train ride to the camp, another group of young men on their way to induction had grabbed the four Hutterites and tried to cut off their hair and their beards. Upon arrival, they refused to promise obedience to military commands, to stand in formation, or to put on the uniforms given to them. For this, they were thrown into a “guardhouse,” where they were kept for two months before being court-martialed and sentenced to thirty-seven years in military prison. Following their court-martial they were transferred, with hands and feet shackled, to California, where they taken by boat to the infamous prison fortress of Alcatraz, in San Francisco Bay. There they were forcibly stripped and commanded to dress in military uniforms. When they refused, they were taken to a dungeon where water trickled down the slimy walls and out over the bare rock floor. The darkness, cold, and stench were overpowering. Their uniforms were thrown down next to them, and they were told: “If you don’t give in, you’ll stay here till you die, like the four we dragged out of here yesterday!” Shivering in their underwear, the prisoners were forced to sleep on the cold, damp floor without blankets. During the first four-and-a-half days, they were given nothing to eat and received only a half glass of water every twenty-four hours. Then, for the next two days, their hands were chained to iron rods above their heads so that their feet barely touched the floor. They were beaten with sticks, and Michael passed out. All the same, they were separated from one another so as to prevent communication; David later heard Jacob crying out: “Oh, have mercy, almighty God!” When the men were brought up from the dungeon into a yard containing other prisoners, they had severe eczema and scurvy and had been badly bitten by insects; their arms were so swollen that they were unable to put on their coats. Altogether, they had not eaten for six days. They were finally fed but then were returned to their cells and locked in for twenty-four hours a day, apart from a single hour on Sundays when they were allowed to stand in the courtyard under heavy guard. They endured this treatment for four months until they were chained once again for the four-day journey east to Fort Leavenworth, Kansas. They arrived in Kansas at eleven o’clock at night and were driven through the streets like pigs, prodded by shouting guards with open bayonets; they fumbled to retain the Bible, bag, and pair of shoes each had been given to hold in his manacled hands. After being forced to run uphill to the prison gates, they were made to undress in the raw winter air and kept waiting, soaked in sweat, for their prison garb to be brought out. For two hours they shivered naked in the wind; by the time their clothes arrived, around 1:30 a.m., they were chilled to the bone. At 5:00 a.m. they were chilled to the bone.
At 5:00 a.m. they were brought outside again and forced to stand in the cold wind. Joseph and Michael collapsed in pain and were taken to the infirmary. Jacob and David stood fast but refused to join a work detail and so were put in solitary confinement. Their hands were stretched through iron bars and chained together, and they were forced to stand in this position for nine hours each day, with only bread and water for nourishment. After two weeks, they began to receive occasional meals. Jacob Wipf managed to send a telegram to their wives, and they traveled immediately to Leavenworth. They started out from their homes at night, leaving their small children behind them. After a brief visit—(the two exhausted sisters still had to find lodging)—they parted for the night. In the morning, when they returned, the guard who met them told them that Joseph Hofer was dead. Two days later, on December 2, Michael Hofer died. Immediately following Michael’s death, David Hofer was brought back to his cell and chained to the bars, unable to wipe away the tears that streamed down his face for the whole day. The next morning, with the help of a willing guard, David relayed a message to the commanding officer, requesting that he might be placed in a cell closer to Jacob Wipf. The guard returned an hour later and told David to pack up his things for immediate release. David was at first incredulous, but left a brief message for Jacob and prepared to go. It is not clear what prompted this unexpected and sudden release, but it is probable that rumors of his brothers’ deaths were beginning to leak out, and the prison was worried that they would become martyrs in the public eye. Soon after, on December 6, 1918, the Secretary of War issued an order prohibiting handcuffing, chaining, and the otherwise brutal punishment of military prisoners – a token political gesture to counteract the case’s growing negative publicity. After the Armistice was signed on November 11, 1918, Jacob Wipf remained behind bars for four more months. Unbelievably, he was only released on April 13, 1919, by which time he had been hospitalized. But the deaths of the two Hofer brothers could not be so easily forgotten. By the end of the year, the great majority of Hutterite colonies had pulled up their stakes and emigrated to Canada.
Chris Zimmerman lives with his wife, three sons, and about a dozen others in Harlem in an intentional community, which was formerly known as the Bruderhof. He is a writer and editor.
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COMMUNITY and WORK By Greg Halstead An intriguing question came into discussion recently about intentional Christian communities and their development: Can “professionals” and full-time workers fit into the rhythm of community? I have considered this question often as I try to strike a balance between my work as a full-time dual-language teacher in Brooklyn, NY and my commitment to live in Christian community. Do I fit? And do others with busy, often hectic, schedules, fit into this rhythm. In this article I want to address how we interact with each other in regards to employment, and hopefully solicit discussion that will help us to build relationships that value and empower our daily use of the living Church as noted in 1 Corinthians 12. In Paul's letter to the Corinthians he wrote that within the body of Christ there are apostles, prophets, teachers, miracle workers, healers, helpers, organizers, and those who pray in tongues. Does this have anything to do with the economic activities in modern society? Perhaps the most important consideration in terms of how we use our talents while "earning a living" is how we choose to use our time and efforts to build relationships with each other and God. In Ephesians 4 we are reminded that as we strive to follow Christ we must get honest jobs so we can help those who can't work.
Radical Suggestions Riddi m – There’s a genre of music called Sacred Steel, featuring acts such as The Campbell Brothers and Lonnie Bent, that you need to explore. Some churches in the early 20th century replaced the organ with the steel guitar, and what emerged was a new musical genre! Wor d – Read “Christians at the Border” and learn about the current U.S. policy on immigration and what the Word says Christians are to do about immigrants. Flick – Check out the “Great Debaters” and be challenged to sharpen your oratory skills as well as your knowledge of history.
At Radical Living we include those who consider themselves to be students, artists, or full-time workers, and some are a hybrid of the three. Some of us work kind of random hours, some of us work regular hours, and others work both regular and random hours all together. As an intentional Christian community coming together with not only diverse talents but also very different schedules, it has seemed to me that making time for community is more important than how we identify ourselves in terms of our "work." To be sure, work in God's eyes is much more than the stuff we do to get paid. We must find work that shines for God's glory. We must use the gifts given us, I have also discovered that time spent apart, whether in community or in family, can separate us. May God guide us as we learn to follow Christ. As we seek to yield to the Spirit of God, let’s consider, either individually or in community, a few questions: 1. 2. 3.
Do we plan and commit to purposeful fellowship? Does our work allow us to use the gifts of the Spirit in some way? Are we benefiting those who cannot work?
Greg Halstead is a dual-language teacher at a public school in Brooklyn, and a member of Radical Living.
Room available at Radical Living! There’s a room available for a male at Radical Living. Request a membership application by sending an email to email@example.com. To learn more about our cohousing community, send an email to the address above or visit our website at www.radicallivingnyc.com. We are located in the Bed-Stuy neighborhood of Brooklyn, NY. Our hope is to love our God and to love our neighbors as we live in community.
Radical Living presents
The Theology of Immigratio n: God, Immigrants a n d Activis m
Date: Sunday, October 12th (the day before Día de la Resistencia Indígena, a.k.a. Columbus Day) Time: 6 p.m. to 10 p.m. Location: John Wesley United Methodist Church, 260 Quincy Street, Brooklyn, NY (exit the A/C train at Nostrand Avenue) Speakers: Reverend Gabriel Salguero,
Director of the Hispanic Leadership Program at Princeton Theological Seminary, Juan
Carlos Ruiz, community organizer for the New Sanctuary Movement, and Naomi Madsen, Mary, Jesus and Joseph emigrating from Israel to Egypt.
program manager of immigrant and refugee ministries at UMCOR.
Radical Living, in partnership with Justice for our Neighbors, the New Sanctuary Movement, and John Wesley Unite d Methodist Church, is proud to present The
Theology of Immigration: God Immigrants and Activism , a gathering where clergy and layperson, immigrant and native-born will join one another in an effort to shed our
cultural biases in order to discover what the Bible actually says about immigration. The gathering will include listening, dialogue, worship, and refreshments. It is free and open to the public.
“The immigrant who resides with you shall be as the citizen among you,” Leviticus 19:34.
ww w.r adi callivin gnyc. com
Events Calendar Please check our website, or email to confirm times and location of events
The Theology of Immigration – Sunday, October 12 th at 6 p.m. Learn what the Bible says about immigration!
A Gathering of Communities – October 18th gather with other intentional communities in NYC.
About events: firstname.lastname@example.org About housing: email@example.com About Agape Times: firstname.lastname@example.org
Daily Devotions – Monday to Thursday from 6:30 a.m. to 7 a.m.
Prayer Breakfast – Every Friday morning from 6:45 a.m. to 7:45 a.m. we pray for one another, our community, the city and the world.
Common Meal – Every Thursday night at Marcy House
Potluck – The second Sunday of every month at 7 p.m. we gather to fellowship over a common meal. The potluck is preceded by a community meeting, which starts at 6 p.m.
Eat the Book! – Every other Thursday at 8:30 p.m. our bimonthly book club meets to discuss (and digest) a book.
For general info: email@example.com
Web: www.radicallivingnyc.com ADDRESS: 32 Hart Street Brooklyn, NY 11206
Radical Living is an intentional community located in the Bedford-Stuyvesant neighborhood of Brooklyn, New York. We are a multicultural, intergenerational, and nondenominational community of artists, workers, and students that includes single men and women and a young family. There are three houses—Hart House, Pulaski House, and Marcy house—associated with Radical Living. They are located one block from each other and function as one community with 18 members. In essence we are dedicated to a meditative, prophetic and prayerful life, centered in Christ, engaged in our neighborhood, concerned with social justice, and led by the Holy Spirit.
Radical Living serves its local neighborhood via education initiatives, prayer, and community service activities. If you would like to contribute a story to Agape Times or partner with Radical Living you can call, email, or write us a letter. To make a donation, make checks payable to Melinda Faust (our treasurer) with "Radical Living" in the memo line, and mail to:
Radical Living Christian Community 32 Hart Street Brooklyn, NY 11206