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Cover: OMK
FaithfulThomas
GeoffreyWoodcroft
Thomaswasaninformedand exciteddiscipleofJesusChrist. “Fromnowonyoudoknow [GodtheFather],andhaveseen him”Jesusproclaimedtohim. ThisphrasefromJohn14:7, goeswithThomasintothe retreatroomsofdisciplesin John20,followingChrist’s resurrection.
Ihavereadalotof commentariesandponderings bypeoplewho,inreflectingon Thomas’story,writeonwhyitis okaytodoubt,oronwhy Thomasshouldhavedone better,oronhowdoubtsarea naturalpartofbeingChristian.
Iwishtoputsomething beforetheChurchthattakesa differenttrajectory.Iwouldliketosuggestthat Thomasdoubted thestorytoldbythegathered disciples.
OThomas,howIvalueanddesirethe contextinwhichyoureceivedcommissionfrom themaster,inwhichyouwereabletoseeand knowGod.IdonotalwaysseeGod,andthatto meismorefrighteningthenseeingarisen Saviour.You,Thomas,arebecomingalens whichcontinuallyrefocusesmyattentionupon God;theParent,theChild,andtheSpirit.
Everyyear,followingAshWednesday,I worktounderstandhowIhavenotcommended thefaiththatisinme,andIaskhowIshall commendthatfaith,andwithwhomIshall commendthatfaith.Christ’scommissioningof disciplesandapostlesofeveryagepushesus outoflockedandsecretdoorstoaworldwhich hasagreathungertoknowandseeGod;andit isthiswhichraisesseveralquestionsforme regardingThomas.Wherewereyou,friend, whentheotherswereinsecret?Didyougooff
andhideinfear?Ordidyougoaboutyour days,continuingtoknowandseeGod?Didyou knowthatothers,particularlythefemale disciples,werebeyondthesecretdoors meetingandtendingtoChrist? Whatbroughtyoubacktothe secretdoor,andwereyou allowedtotellyourstory?Did youseeandknowGodbehind thesecretdoor?
Thecompanyofdisciples, gatheredsecretlybehindlocked doors(John20:19),failto convinceThomasofwhatthey haveseenandheard.Ihave spentacareerdwellingon Thomas,theless-than,the doubter,andonthesecret meetingofthedisciples.AndI nowaskforgivenessformy cheaprenderingoftheGospel. Thomas,MaryofMagdala, Jesus’mother,andmanyothers performnotinsecret,butare vulnerablyexposedtothe scrutinyofothers;yettheirfaithandcourage makethemtobethevoicesofthemost compellingstoriesoftheresurrectedChrist.
IvalueThomas’discipleship.Heisloyal, faithful,inquisitive,andclear.Hisdiscipleshipis thatofaneyewitnesstoJesus’livingstory,and heis,forthosewhocannotbeeyewitnessesto Christincarnate,Jesus’co-architectofhisstory. Hespeaksnotonlyasonewhohastouchedthe woundsofJesus,butas
onewhohasalsoworn woundssothatmanyshall cometoknowandbelieve.
Myhopeandprayer foreachofyouisthatyou rediscoverthe excitement,thepure, exhilaratingrushof knowingandseeingthe Father,whiletellingagain thestorywhichisnow yourown.
WhatisitwhichweasChristiansarecalled to?Thismonth’sissuedealswithquestionsof Christiancommission.InourCommunity Catechesissection,RyanTurnbulldealswiththe questionofChristiancallinginthefaceof climatecrisis,andconsiderswhatitmightmean forourfaithcommunitiestoactintruesolidarity withtheearthandwithourcreaturelyothers, closeandfaraway.Next,DavidDriedgerwrites onhowChristiandailylifeengageswiththe
eventsofEaster,withChrisitanfaithfunctioning ascontinualworkshoppingoftheresurrection. Then,May'sissuepresentsaninterviewwith GaryRussellonhiswork RadicalGraceandthe Economy,whichpositsthatourcallingas Christiansputsusatodds withthelogicsofdominant economicsystems.Finally, youthfromSt.Margaret's Anglicanchurchreflecton theirexperiencestraveling theElCamino,andthe complexitiesofChristian pilgrimage,literaland spiritual.
ChristianCalling AmidstClimateCrisis
Ina1988letterfromtheConferenceofCatholic BishopsinthePhilipinesentitled,“Whatis HappeningtoourBeautifulLand?”theBishops calledonallChristiansandpeopleofgoodwill tonoticeandtakeactionregardingthegrowing ecologicaldevastationthatwasspreading acrosstheirislandsandaroundtheworld.After outliningtheproblemandprovidingsome theologicalreflections,thebishopsoffereda seriesofpracticalrecommendationsfor
individuals,churches,andgovernments.While weinCanadahavebecomeaccustomedto thesekindsofpracticalrecommendations beingaroundissuesofconsumption,“You shouldrecyclemore,eatlessmeat,stop flying,reduceyourdriving,addmore insulation,”etc.,thecallsthattheseFilipino bishopsmadewereforindividualstobuild solidaritythroughcommunitygroupsand directactionontheland.
Theemphasisonsolidaritywith communitiesandtheland,andIwouldadd,all livingcreatures,isanimportantelementofwhat Christiansocialteachinghascometocall “integralecology”,anapproachtothinking aboutenvironmentalissuesthatfocuseson showinghow“theenvironment”isnotjustone ofanumberofpoliticalissuesbutisinfact integrallyconnectedtoallsortsofissues.Inour Manitobacontext,wemightthinkaboutthe hogindustryasanexampleofasectorthat providesallsortsofintersectingopportunities tobuildsolidarityacrossdifferentvectors.The industryemploysalotoftemporaryforeign workersatmultiplelevels,sothereare opportunitiestobuildsolidarityaround immigrationandlabourrights.Thereare questionsofanimalwelfarethatcanhelpus buildsolidaritybetweeneaters,producers,and thewellbeingofpigs.Finally,thereistheissue ofhowfeedisprocuredandhowwasteis treatedthatcreatesopportunitiesforbuilding practicesofsolidaritywiththesoilandthe waterwaysaffected.
As WendellBerry remindsus,whenweeat ““wedependuponothercreaturesandsurvive bytheirdeaths.Tolive,wemustdailybreakthe bodyandshedthebloodofCreation.Whenwe dothisknowingly,lovingly,skillfully,reverently, itisasacrament.Whenwedoitignorantly, greedily,clumsily,destructively,itisa desecration.Insuchdesecrationwecondemn ourselvestospiritualandmoralloneliness,and otherstowant.“Butwhatdoesitmeantobreak thebodyandshedthebloodofcreation “knowingly,lovingly,skillfully,”or“reverently”? Atthispoint,manymightthinkaboutlocal solutions,investinginlocalfoodproduction,or tacklingneighbourhoodissues.However,the criticalfeminist, ValPlumwood hasgivenareally importantwarningaboutfocusingonthelocal tooexclusively.AccordingtoPlumwood,for everylocalplaceorfoodsystem,thereare countlessshadowplaces.Shadowplacesare theplacesthattakeourpollution,waste, exhausttheirsoilfertility,andhavetheirlabour exploited.Thesecanbequitenearus,orfar
away,buteverysystemofproductionand consumptioninevitablycreatestheseplaces. Oneofthechallengesthatweareconfrontedin buildingsolidarityinthefaceofclimatechange isthatallofourlocaleffortsalwayshave implicationsfortheseshadow-places,andwe shouldtakecaretobuildourcoalitionsinsuch awaythatdoesnotforgetthis.
ThisJune,St.Margaret’sAnglicanChurch andARochaManitobaarejoiningforcesto hostajointconferenceonclimatechangeand creationcare.Thisisthefirstinanannual conferenceseriesbyARochacalled“Consider theLilies”andtheSt.Margaret’scontribution forthisinauguraleventisentitled“BeNot Afraid.”Therewillbeavarietyofspeakersand workshopfacilitatorsthatwillhelplead Christiansintheologicalreflectiononthe challengethattheclimatecrisisandcarefor ourcommonhomepresenttoallpeople. Therewillbelecturesandpresentationsfrom world-leadinginternationalecotheologians like NormanWirzba and AnupamaRanawana, aswellascontributionsfrommorelocal leaderslike TrevorHerriot andstafffromA RochaManitobaandSt.Margarets.The challengebeforethechurchandtheworldis large,buttherehavebeenfaithfulvoicesfrom aroundtheworld,liketheFilipinoBishopsI mentionedabove,whohavebeenfaithfully thinking,working,andrespondingtothe issuesofcreationcarefor generations.Wearenot inthismomentalone, andyouareallinvitedto joinusaswelisten,learn, andtakestepsto respondthisJune.
Maybeit’sjustme,buttheresurrectionseemsto remainsomethingofastumblingblock.
Insometraditionstheresurrectionis heightenedandisolatedasatestoffaith,with Christiansbeingcalledtobelieveinthefull alignmentofthismiraculouseventwithall moderndisciplinesofknowledge.Herethepoint endsupbeingthatdeadfleshwasresuscitated. Inothertraditionstheresurrectionisunderstood tobemadeupentirelyofliterarymetaphor;itis amovingimageoflife’sdramatic transformations.Herethepointendsupbeing thatthereareimagesoftheresurrection everywhereinlife.
Toputitalittlecrudelywemightsaythatone isamaterialunderstandingwhiletheothera spiritualone.Mysenseisthatwearetryingto domesticateandsettlesomethinginorderto makeitfit,tofinditsplacesothatwewillnotbe caughtoffguardoroverwhelmedbyit.
Iftheresurrectionissimplyamatterof confessedbelief,thenitbecomesatestwhichis abletoweedoutthefaithfulfromtheunfaithful. Thismodelcanreinforceunhealthyformsof authorityandlimitquestioning.
Iftheresurrectionissimplyametaphor,then itcanbecomealittletooslippery,asortofempty aesthetic,asuperficialimagethatwewillbelieve onlywithsufficientliterary,artistic,ormusicalskill. Theresurrectioncanremainametaphorwhose meaningorimpactisalwaysdeferred,always opentoyetanotherinterpretationordispute. Theresurrectionissimplyanicethought.
Increasingly,whatIfindfascinatingaboutthe resurrectioninscriptureisthatitisnotagiven. WhatImeanisthattheresurrectionisnot consistentlypresentacrossourtextslikenotions ofholiness,orjustice,whichcanbefoundon almostanygivenpage.
FormostoftheBibletheunderstandingwas simplythatonedied,andthedead,allofthem, simplyresidedinthegraveorSheol.Maybe,if youwerelucky,yourboneswouldbegathered withthebonesofyourancestors.
ButwedofindintheOldTestamentasortof workshoppingofresurrection.Strangeimages cropup.
Faithisthe Workshopof Resurrection
Thereis,forinstance,acollectionofPsalms attributedtotheChildrenofKorah,which meditateontheseemingimpossibilityof forgiveness,healing,andreconciliation.But suddenly,smallglimpsesofsomethingbeyond beliefemerge:
Psalm88reads, Doyouworkwondersforthedead? Doshadowsriseuptopraiseyou? Isyoursteadfastlovedeclaredinthegrave? Areyourwondersknowninthedarkness?
Somesuggestthatthegroupdescribedin thesepsalmsisconnectedtotheKorahwho disobeyedMosesinthewildernessandasa resultwasswallowedupwiththosearoundhim bytheearth—bythegrave.Thetextseemsto comefromagroupcarryingtheshameofapast tragedythatcanneverbemaderightandyet cannotbeletgo.Theyworkatthequestionof justiceandforgivenessoverandoversothat theypresenteveryangleofitbeforeGod,until eventuallytheywonderifperhapsGodcando somethingyet,evenwiththedead.
Andsowefindsmall,tentativeaffirmations offaithinwhatispossibleeveninthefaceof death.
Standingbeforethedrybonesofadead nationtheLordasksEzekiel,“You,mortal,can theseboneslive?”
Jonah,sunkatthebottomofthesea,in personalagonycriesout, Thedeepsurroundedme, Weedswrappedaroundmyhead Attherootsofthemountain OutofthebellyofthegraveIcried.
AndDaniel—writteninthefaceof unrelentingandviolentinjusticewhereabusive powersseeminglyfacenoconsequences— reportsavision,whichdeclaresthatinjustice andviolencemustbeheldtoaccountandthat thosewhosufferedshouldberedeemed.The booksaysthatsomewillrisefromthedustto theirglory,somewillrisetotheirshameand,in
allthis,thewise—thosewholedmanyin justice—willshinelikethestarsforever.
AndsowithDanielandlaterapocalyptic literaturewefindthatsomethings,iftheyareto happenatall,happenoutsidethislife.
ResurrectionemergesintheOldTestament aspeoplehavefaithintheGodwhocreated themandwhodesiredtosavethem,evenwhen nohopecouldbeseen.Again,Iwon’tofferany preciseclaimsaboutwhatexactlythe resurrectionmeans,butweseeitsemergence andpersistenceaspeoplewrestledwithlife, suffering,death,andfaith.
InthebookofRomans,Paulseesthe resurrectionasasortofspiritualdisciplineby whichwedietotheworldthatwemightthen riseinChrist.Ourlifeoffaith,then,isalsothe workshopoftheresurrection.
Modernexamplesofthisresurrectionlogic abound.OrlandoPattersonsurveyedtheglobal historyandsociologyofslaveryandcameto viewitasaformof“socialdeath.”Inslavery, symbolicandmaterialforcesstriphumansof thoseelementsthatallowustorecognizeand treatsomeoneashuman.
Pattersonbegins hisbook withasimple epitaphfromtheescapedslaveandabolitionist FrederickDouglasswhowrote,“IfeltasInever feltbefore.Itwasagloriousresurrection,from thetombofslavery,totheheavenoffreedom.” Theresurrectionisfreedomfromtheprisons oppressioncreates.
Ithinkofthosedealingwithaddictionand thestigmaassociatedwithit,thosewithmental illness,orthosesufferingabuse.
Withsituationslikethesewemaythinkof thewomenwhopreparedspicesforJesus’ body,andallthosewhooffersmallactsofcare, whoreduceharm,whoreducedecayin situationswhichseemwithouthope.
ManitobaHarmReductionNetwork releasedavideo recentlythattalksabouttheir peersupportworkers.Thesearepeoplewho havelivedexperiencewithdrugusewhohelp otherswheretheyareat.Thevideopowerfully overthrowstheideathatsomepeoplehavethat providingsafewaysoftakingdrugsis
promotingdruguse.Itshareshowthesepeer workersaretrainedinadministeringNaloxone, whichreversestheeffectsofanopioid overdose.Onepersonsharedthatnearlyevery peerheknowshassavedsomeone’slife. Sometimestheworkofresurrectionisbeing abletooffer,inwhatevercapacity,careand life toanother.
IthinkoflocalIndigenousactivists.Ithink, forinstance,ofthegroupwhichgathered aroundasacredfireontheManitobaLegislative groundstohonourthosechildrentakento Residentialschoolswhoneverreturned. Anothergroupstillgathersatasmallcamp outsidetheBradyLandfillwheretheremainsof yetanotherIndigenouswoman,LindaBeardy, werefound.Thisgroupgathers,refusingtogive uponthelivesoftheirsisters.
Ithinkofallthethingsthatcanleadlifeto feellikedeath.Wecanhaveallwewantandyet feelladeninchains.Whateverthecause,these experiencesarereal.Manyofourlivesbecome workshopsoftheresurrection.
AsaMennonitewhosetraditionhasplaced ahighemphasisonpeace,Iamcalledtothe workshopofresurrection.Violenceiskeptalive bytheoftenveryunderstandabledesiresfor vengeanceandprotection.Frailandimperfect asweare,wemustbewillingtopracticealife thatseeksfirstakingdomnotoftheworld.This isnottoescapetheworld,buttoidentifyand rejecthowtheworldusesviolenceforitsway ofpeace.
Jesusrefusedthepowersofthisworld.He refusedtousetheworld’sviolenceortoobeyit. OnGoodFridaywesawthattheworldcouldnot abidethisrefusal,andonEasterwecelebrated thattheworldcouldnotovercomeit.
Practicingtheresurrectionincludes fellowship,learning,andcelebration.Itincludes solitude,suffering,anddeath.Faithdoesnot askthatthefaithfulcomeinglory,butreminds usoftheopposite.
Theresurrectionbarsnothingandnoone.
AsPaulsaystotheRomans, Whoistocondemn?ItisChristJesus,who died,yes,whowasraised,whoisattheright
handofGod,whoindeedintercedesforus. WhowillseparateusfromtheloveofChrist? Willhardship,ordistress,orpersecution,or famine,ornakedness,orperil,orsword?No,in allthesethingswearemorethanconquerors throughhimwholovedus.ForIamconvinced thatneitherdeath,norlife,norangels,nor rulers,northingspresent,northingstocome, norpowers,norheight,nordepth,noranything elseinallcreation,willbeabletoseparateus fromtheloveofGodinChristJesusourLord.
Evenforthosewhoareunableto enthusiasticallycelebratetheresurrection,there canbegoodreasontoliveintoit.
Weliveintotheresurrectionforourselves andothers,whetherweareindarkvalleysor greenpastures.
Weliveintotheresurrectionagainst economiesandnationsofgreed Weliveintotheresurrectionforthe communitiesdecimatedbythisgreed. Weliveintotheresurrectionagainstviolence. Weliveintotheresurrectionforpeace.
GaryRussellhasa PHDineconomics andspentmany yearsasateacherin thefield.Butover timehebecame reticentaboutwhat hewasteaching, recognizingthere wassomethinghe didn’tfullybelievein.
Hisquestioningandexploringeventually manifestedasablog,“TheProfaneEconomy” whereheworkedtodevelophisthoughtsand articulatetheminanaccessibleformat.Russell noteshisdesiretomakehisideaswidely understandable:“Ibilledtheblogaseconomics mygrandmotherwouldunderstand.”
After2yearsofworkingontheblog,Russell movedtoworkingonproducingadocument whichwouldlayoutthefalseassumptionsof mainstreameconomicmodels.
“Ispentyearstryingtopinpointwhatwas buggingme--whatdoIreallybelievein?Imust haverejectedahundreddrafts.Iconsiderthe HolySpirittohavebeenwithmeinwriting,not lettingmegiveup...Basically,whatcameto lightwasthatChristcameheretoturn everythingonitshead,andthatthemostcentral tenetsofmyfieldwerequiteupsidedown.”
Theresultingwork RadicalGraceandthe Economy getsatthisupside-downnessby framingthediscussionofdominanteconomic systemsagainstthebackdropof“radical grace.”Whenaskedwhythisframingisso significant,Russellexplains:
“Conventionaleconomicssaysthat transactionsarelife,period.Thegeneral equilibriummodelistheabsolutecoreof mainstreameconomics.Itisamodelofperfect
competition,andwithinitthehighestgoalin lifeistogetwhatyoudeserveinafair transaction,ortogetmoreifyoucan. Economicssaysfreecompetitionwillensure everyonewillgetexactlywhattheydeserve, evenifeveryoneistryingtogetmore.”
Incontrast,hesays“Christwasnot transactional,period.Hesaidjustgiveforthe sakeofgiving,forthesakeoflovingyour neighbour.That’sprofoundlyradical.Togive, whethersomeonedeservesitornot,and regardlessofwhetherthepersonreceivingcan giveyousomethingback,intheeconomic contextisgrace.Societyhasabandonedgrace andinsteadworshipstransaction.”
Throughoutthe RadicalGrace document Russellpresentsabasicstructural incompatibilitybetweenavisionofGod’sgrace andthatofcurrentdominanteconomic systems.Acondensedlistoftheseoppositions, correlatedtothe9chaptersoftheworkand referringtotheprimaryvirtueseconomics denies,lookssomethinglikethis:
1. DenialofGrace: “There’smoretolife thantransactionsandfairexchange.” Radicalgracerunscountertothe dominanceofthesemodels.
2. DenialofVocation: Conventional economicsdrawsouraspirationsaway fromvocationandservice,infavourof emptyconsumption.Economicsisall abouthowtogetwhatyouwant.”But intheChristiantradition,and specificallyarticulatedintheFranciscan traditionofwhichRussellisapart,there is“morejoyingivingthangetting.”
3. DenialofAbundance: “Scarcityrules economics,butGodisallabout abundance.Wearecalledtolivein
grantedabundance.”AsGandhisaid "There’senoughforeveryone’sneeds, butnotforeveryone’sgreed."
4. DenialofCommunity: “Indominant economics,thecommunitythatshapes usdowntoourverylanguageis discountedandde-legitimized.We’re alljustindividuals.”Inactuality, communityisthenormandthe individualisgroundedinit.
5. DenialoftheIndividual: Atthesame timeastheindividualisheldupover thecommunityinthefieldofeconomy “whatmakesusuniquelyindividualis ignored.‘Economicman’isanempty consumer,notdoinganythingbut takingin.Godgivenuniquequalities andvocationareneglected.”
6. DenialoftheHumble: Inmainstream economics,“thehumble,Christ’s favouritepeople,arepusheddownand vilified,whilewinnersareglorified.” ThisisopposedtotheChristianvision inwhichthe“lastshallbefirstandthe firstshallbelast.”
7. DenialofJustice: “Marketsworshipa fakejusticewhichisnothinglikeGod’s justice.Theunderstandingisthatifyou haveefficientmarketseverybodygets rewardedfortheirproductivity.”In contrast,“God’sjusticeiscommunity justice.It’speoplecaringforeachother andmakingsurenoonegoeswithout.”
8. DenialofMotherEarth: “MotherEarth isjustapileofresourcestothe economist.”Incontrast,Russelpointsto SaintFranciswho“prayedappreciation forbrotherdirt.”Russelrelatesthisto understandingsfoundinIndigenous culturesabouthumanrelationshipwith theland,notingthesignificanceofthe phrase“Thelandisfamily.”
9.DenialofEntitlement: Mainstream economicsdenycertainfundamental “entitlements.”HereRusselspeaksto colonialeconomics.Heexplainsthatas Christians,weshouldbelievethat
“everyone’sentitledtoaplacetocall home,acommunitytocallfamilyandthe righttolivetheircallingintheirownway. Colonialismtakesallthoseawayfrom manypeople.”Headdsthatit’s“not onlyaboutlandgrab,butthingslike slaughteringbuffalo,takingawaymeans ofsubsistence,theuseofresidential schools,theimpositionofpatriarchy,the suppressionofLGBTpeople.”
RussellisamemberoftheAnglican FranciscanThirdOrder,aswellasamemberof EpiphanyIndigenousAnglicanChurch.He explainswaysthesetwocommunitieshave influencedhisproject.
“Franciscancommunitiesare‘pocketsof grace,’livingwitheachotherinradical generosity,standingupforthemarginalized, andchallengingtheexcessesofcapitalismthat renderedthemmarginal.”
“FrancisofAssisiresolvedtoactuallylive thewayChristcounselledustolive...Healso recognizedtherewouldbepeoplelikeme,too deeplyensnaredintheculturetobecomea beggar,butstillwantingtofollowFrancistothe bestofourability,soFrancisformedtheThird Order,...askingustodiscardtheexcess baggageoflifethatgetsinthewayofwalking thegoodroad,andtakeonacallingofserving ‘theleastofthese.’”
Russellsaysthatoverthecourseofthe project,hehascometorecognizesharedvalues betweenFranciscanthoughtandthewisdomof variousIndigenouscultures.Hementionsasan examplepotlatchceremoniesofvarious IndigenouspeoplesofthePacificNorthwest:
“Itwasahugeceremonyofradicalgiving; thosewhohadmorecamewithmoreandgave themawaytothosewhohadless.TheCanadian governmentoutlawedit,becausetheywere threatenedbythechallengeitposedtothe colonialwayoflife.”Henotesothercommon ground:“Theidentificationwithcommunity, lookingaftereachother,livingwithintheCreator’s abundance,honouringandhealingthebroken— theseareresonantwithFranciscansensibilities.”
Russellbelievesitisimportantforchurch communitiestothinkaboutandengagewith theeconomicsystemsinwhichwefind ourselves.“People,includingparishioners,are livingtheirlivesaccordingtoasetof preposterousassumptions,suppliedby economists,thatareutterlycontrarytotheir faithandtheydon’tknowit,”hesays,andhe suggeststheaptnessoftheconversationforour presenttime:“Thisistherighttimetoturn thingsrightsideupagain,whenthestateofthe worldisstartingtomakepeoplethinkthat somethingisradicallywronghere;thereis!”
Healsoindicatesthattherearechallengesto unravellingthesystemsinwhichwefind ourselves.Henotesthewayswearecurrently materiallyboundbydominanteconomicsystems, forinstanceneedingtoabidebytheirlogicsin ordertofeedourfamilies.Beyondthishenotes howwehaveinternalizedthevaluesof mainstreameconomics“Weareallraisedinthis profaneculture,”hesays,andare “indoctrinated”byit.But,hesays,“peopleare nottotallysatisfied,”andhebelieveswecan progressivelyworktowardssocietiesofradical grace.
Russelloffersafewdirectionsforthis,suchas “livingtogetherin pocketsofgrace inthebelly ofthebeast,”and“standingwiththosewhoare deniedfood,shelteranddignity,pushinghard fortheirneeds,anddemandingjustice,asan intermediatesteptowardlivingingrace.”
Forhimself,the“initialbattlefront...is debunking.”Herecognizesthelargescopeof changeneeded,buthecommentsthathetakes encouragementfromthe“Indigenous perspectiveofplantingseedstobloominseven generations.”
Fornow,Russell’swork,whichhas undergoneseveraliterationsandisnow availableinaworkbookform,hasgottensome tractioninhisfaithcommunities.Hewas featuredrecentlyinthe(CatholicOFS) FranciscanActionNetwork’sofficialpublication andFANisconsideringwaystousehiswork goingforward.Hehasalsobeenpresenting workbooksessionstoalocalThirdOrder
Franciscangroup.AdditionallytheSocietyof SaintFrancis,thepredominantFranciscan OrderwithintheAnglicanCommunion,has askedhimtoconductsessionsduringtheir upcomingconvocationinPhoenixinAugust, anditsTaskForceonColonialism(ofwhich Russelisamember)willusehisworkbookasa resource.Hehasalsorecentlyconducted sessionsforSt.Margaret’sAnglicanChurch’s LentenDiscussionGroup.
Thefeedbackhehasgottenonthetexthas beengood,Russellsays.“Peopleare appreciatingthatit’smakingthemlookatthings inadifferentwaythanthey’reusedtolookingat them.Lookingatthingsinadifferentwayis whatI’mallabout.”
Heisalsohopingtodevelopsmaller versionsoftheworkbook,thoughit’snoeasy feattotryandreducewhatheconsiderstobe ultimatelyan“accomplishmentof20years.”He wouldlikethoughtocreateapresentation versionofthetextofjustanhourandahalf long,withinstructionsforpresenters.Hewould alsoliketoseeaprintedversionofthe workbookcometofruition,andenvisionsa possiblesecularrenderingofthetext.
Withalltheseideasinmotion,Russellalso remarks“Atmyage,78,I’mtryingtopace myself,soI’mputtingmyworkouttherefor otherstopick-up,whilestilldoingsome presentingwhenIcan.”
Intermsofdiocesanengagement,Russell encouragespeopletotakeuptheworkbookfor localdiscussiongroups.Hesays“Mymessage is‘pickitupandplaywithit.’Engagementhas tocomefromthegroundup.”
Hehopesthatultimatelytheworkbook mightbeahelpfultoolinformingmore pockets ofgrace.
“Formyourcommunities.Maybethat’sallwe cando.MaybeifIcanputtogetherafewpockets ofgrace,I’llhaveaccomplishedsomething.”
ToreadanoverviewofRadicalGraceand theEconomyanddownloadthefull workbookvisithttp://radicalgrace.ca.
-William
-Elia
