The ministry and movement of the SCM is supported by countless senior friends, whose legacy is felt by today’s students, even if their names are not known. One of these is recently departed saint Nancy Whitla, a senior friend and lifelong supporter of SCM and WSCF. Involved with the SCM as a young woman, Nancy supported the movement throughout her lifetime, variously serving on the SCM National Board, the GTA SCM advisory board, and the WSCF Board. She was a mentor and supporter of countless young leaders, as well as a formidable fundraiser for the Movement. Nancy’s work established and raised significant amounts for the SCM Endowment Fund, which is instrumental in supporting the SCM financially to this day. In the words of Senior Friend and former General Secretary Sheilagh McGlynn, “I don’t know if the SCM would still be around today without Nancy and the Endowment Fund.” As National Coordinator, when speaking with chaplains and others about re-establishing local units and hiring student coordinators to lead them, I’m often asked with some incredulity “where do you get the money for that?” And so I tell them with gratitude of the tremendous support of Senior Friends, and the Endowment Fund. Thank you, Nancy for making it possible for us to continue helping and empowering students to create inclusive, active faith based community all across this country. 

Here are some specific reflections on Nancy and her legacy, from SCMers who knew her well. If you have a story to share, please tell it in the comments!

“I first met Nancy when we were both on the national Board of the SCM: I was one of the central region representatives, and she was the Senior Friend. It was wonderful to have her lengthy history that gave us insight and wisdom into choices we were making in the early 90s, as well as knowledge about what had happened in the past, and the powerful role that the SCM had played in Christian student development and activism. She was kind, gracious, and had a clear focussed vision about possibilities, without in any way discouraging us from directions that we were moving in.” – Sarah Shepherd

“I had a lot to learn when I began working for SCM in 1995. Nancy took me under her wing and became a gentle teacher and mentor. She was especially wise with finances and budgeting. I was terrible with those things, and she taught me how to budget for myself and for SCM.

I had a kidney stone attack one night when staying at her house. She and Bill drove me to the hospital at 3 am, and she kept me distracted from the pain with her charm and wit.” – Rick Garland

“I have some beautiful memories of Nancy from my time in the WSCF. I remember her as a very kind and gentle woman. She was deeply committed to the SCM and WSCF and I’ve learned a lot from her. I’m sure she will be greatly missed.” – Clarissa (Gigi) Balan

“Nancy was such a staunch and strategic SCMer, hospitable and gracious.” – Michael Wallace

“I got to know Nancy in my years as Ecumenical Chaplain, in 2004-18.  I remember her so well as one of the trio of inspiring women who were the life-blood of SCM U of T advisory board for many years, the other two being Audrey Tobias and Jean Lee. 

I will always remember Nancy’s understated – but not to be underestimated – resolve and dedication, particularly with regard to the SCM and WSCF. She would ask probing questions, always in a spirit of kindness and discernment. Her clarity of insight for SCM was unstinting, generous toward the student leaders, with an unwavering eye on the high goal and purpose of the SCM. May her legacy continue to inspire those of us who follow in her footsteps.” – Ralph Carl Wushke

Is there an SCM Saint who you’d like us to lift up, as a memorial or to celebrate a significant birthday? Please let us know via info@scmcanada.org

Lucky Obasuyi – My Take Home from the People’s Assembly on Climate Justice
Saturday, November 17, 2018, at the University of Toronto, Multi Faith Center

Genesis 2:15 (ESV) – “The Lord God took the man and put him in the garden of Eden to work it and keep it”

This scripture is a great starting point to share my reflections from the People’s Assembly on Climate Justice. It is my hope that this scripture, gleaned from the book of beginnings, lends credence to the criticalness of caring for our environment: a sacred responsibility bequeathed to humankind by the creator of all. It’s unequivocally true that manufacturers best know the optimal use of the products they create, as well as the due diligence that consumers must show in order for them to derive optimal benefits. Let us then listen with ears to hear.

Attending the People’s Assembly was truly a heart stirring event for me, because it challenged me to deliberately reflect on how well humankind has fared in the responsibility handed us by the creator; “to work and keep the garden of earth”.

As a participant in the group considering Labor and Economics as it relates to Climate Justice, it was rather more instructive for me to listen to the various contributors as they shared passionately about their concerns on current positions being taken by decision makers in government vis-a-vis the Canadian environment, and how that impacts the fight for Climate Justice. For a relative newcomer to Canada, the succinctly articulated expositions by the guest speakers and very informed contributions from other group participants quickly metamorphosed into a valuable education for me.

Some Labor and Economics group members had the opportunity to share about their individual activities in the fight for Climate Justice within the Ontario community. That of ‘$15 and Fairness’ particularly got me riveted, as it afforded me a basic knowledge of the issues that advocates of ‘$15 and Fairness’ seek to address e.g. $15/hr. minimum wage and climate justice; equal pay, fair scheduling and job security for all; the right to organize/unionize sustainable workplaces.

Other members in the group were part of the Toronto District School Board, and shared about how they are maximizing that platform to drive their passion for climate justice, especially via their classroom opportunities as school teachers.

Another salient fact that was revelatory to me, was the functioning of a conservative ideology towards maximizing economic gains, generating inevitable decisions that adversely affect climate stability, and thus constitute a bane in the fight for Climate Justice.

Overall, my take-home from the Climate Justice Assembly and from participating in the Labor and Economics group discussion, was the challenge to take sides with those seeking to proffer panaceas, rather than accentuate the problem. It was indeed, a clarion call to re-awakening the responsibility “to work and to keep the garden of earth” as the LORD God originally commanded humankind in the beginning!

I close with scripture to reflect on the consequences of abdicating our sacred responsibility to the creation:

Isaiah 24:5-6 (ESV) – “The earth lies defiled under its inhabitants; for they have transgressed the laws, violated the statutes, broken the everlasting covenant. Therefore, a curse devours the earth, and its inhabitants suffer for their guilt; therefore, the inhabitants of the earth are scorched, and few men are left”

Lucky Obasuyi joined the global Student Christian Movement (SCM) in 2009 via the SCM of Nigeria. He has held several positions with the SCM of Nigeria, including Director of International and Interfaith Relations. He is currently the Secretary of the SCM of Nigeria, North America Chapter, and a Ministry Intern with SCM Canada.

Tim de Visser explores the oppressive elements in environmentalist initiatives that ignore the lives of people with disabilities.

For the last couple of months, there’s been talk of a ban on plastic straws, or even all single-use plastics. The impetus was simple: plastic waste is a real cause of suffering and death for marine animals, and a threat to the general sustainability of life on earth. Its production is a major factor in carbon emissions. No one is arguing that point (save for industrialists and their cronies). But there was a group speaking out against the ban that is often overlooked in these kinds of discussions. With the power of social media, they’ve made themselves heard: disabled people.

You see, when you have limited or no control over the muscles in your mouth or hands (or you don’t have the latter), drinking can be a hassle. Virtually the only way to drink unaided from a cup can be a bendable straw, which are currently made from plastic. Re-usable metal straws or compostable bamboo straws will benefit some people, but for others, their pointiness can be a hazard. Plastic straws are cheap and readily available everywhere, meaning that it is one of those accessibility concerns that rarely take a second thought. A ban on plastic straws would change that. And people with palsy, spinal damage and Parkinson’s disease were not shutting up about it. Some commenters were less than sympathetic to their concerns.

I’ve seen commenters on Facebook write things like ‘I’m not going to kill the planet for the convenience of some disabled people’. This sentiment ignores firstly that drinking unaided is not a ‘convenience’ but a source of dignity and a material need for most of us, and secondly that while the impact of plastic straws is easy to personalize, they are hardly ‘what’s killing the planet’. 46% of the infamous ‘Trash Island’ is composed of fishing nets. But so far, the fishing industry hasn’t had to deal with a ban.

This kerfuffle may be the first time that disabled people have made a noticeable impact on an environmental debate. The pattern is typical though: a lot of environmentalism puts the burden of saving the planet disproportionately on the poor and disabled. This is not usually the result of malice, but rather ignorance (although persistent and, as in the example above, sometimes willful). Environmentally sustainable products and solutions often require more human power, time and money to use; resources that the rich and abled simply have more of.

Interestingly, the poor and disabled rarely get credit for all the environmentally destructive behavior they can not engage in if they even wanted to. Not driving a car or flying a plane is only considered an admirable sacrifice for the environment if you have the option of doing those things. But if you can’t do those things, and you also need a plastic straw to drink? Or you can barely afford food, let alone sustainably produced items? Or you don’t have the free time, money or hand-eye coordination to forgo any other convenient, cheap, ‘wasteful’ products? Then it seems that some environmentalists will blame you personally for the destruction of the earth. Or at least completely disregard your needs.

On balance, carbon footprint and negative impact on the environment correlate with wealth. Rich people are not only usually more wasteful than poor people (because they can afford to be, and live in places where the effects of that waste are not as noticeable), they also by definition have more control over the industries and regulations that truly govern the amount of pollution, overconsumption and waste that ruin the environment. This is how places like Europe can enjoy a higher standard of luxury while still having stricter environmental and labour regulation than other places: we’ve outsourced the social and environmental costs to Asia, Africa and South America.

Food waste is a political problem. Carbon emissions are a political problem. Child labour is a political problem. These are not personal moral problems that you can disinvest from and be done with it, judging everyone else.

The market will not ever solve these problems. They are a result of the market: they are byproducts of policies that are very profitable to rich and powerful people who can avoid these negative consequences. The market will only succeed in hiding the issue, usually by relocating to a poorer place and some good marketing. The true solution will only come from a sense that we as a global community need to reorganize the way we produce and distribute goods and services.

Small tasks are things like changing the rules about food waste so that corporations can’t just deliberately throw food away if they could just as easily give it to starving people. Possibly setting up a distribution system to make that happen. Maybe disincentivize overproduction by farmers by changing or scrapping subsidies. Making companies that use forced or inhumane labour practices criminally liable. I say small, but they will make a lot of rich people much less rich, and that is going to make it hard, but not complicated.

Larger tasks include: how to transition to an economy that is not dependent on fossil fuels while minimizing the opportunity for massive poverty and violence. What are some alternative ways to produce energy and deal with waste? If there aren’t any feasible options to maintain current levels of consumption, who has to sacrifice what? If we let the market decide, we already know the answer. And it will not affect everyone equally.

The inevitability that our current way of life is going to become impossible means that we have to think of new ways of life not just as individuals, but as a society. It would be really nice if it did not rely on everybody spending more money, and doing more stuff by hand. Not all of us have money. Not all of us have hands*.

Tim de Visser is a white, straight, cis male. And that’s all he has going for him. He’s also disabled (from birth), mentally ill (from growing up), and underemployed (for now). He’s worked as a freelance journalist and studied philosophy at Utrecht University, specializing in political philosophy and ethics. He’s not like the other Atheists.

*for the record: I have both. That is not the point.

Reflections on a strange encounter and the theological thoughts that followed… 

“Do you read the Bible?” asked the stranger in front of me. Odd questions from random strangers are a regular facet of my life given that I navigate the world in a chair, so I responded without thinking: “Yes I do.”

The stranger then directed me to read the passage in Luke 9:34. “It’s from the Transfiguration,” he said. Before I knew what had hit me, he left as suddenly as he had come and I was left trying to make sense of what had just happened. Following the encounter I consulted my Bible to find out what this piece of text was that the stranger insisted I read. It was: “While he was saying this, a cloud came and overshadowed them; and they were terrified as they entered the cloud.” (NRSV).

What on earth? Trying to wrestle some significance from the text I started looking at the previous verses in chapter 9. The writer tells us that the disciples Peter, James, and John have gone up to the mountain with Jesus to pray. Verses 29-31 state: “And while he was praying, the appearance of his face changed, and his clothes became dazzling white. Suddenly they saw two men, Moses and Elijah, talking to him. They appeared in glory and were speaking of his departure, which he was about to accomplish at Jerusalem.”

Verse 31 is unique to the Luke’s account of the Transfiguration. Various commentators have mentioned that the author of Luke deliberately places Jesus’ glory in the context of his crucifixion with the insertion of this verse. Suffering as a prerequisite to glory? That’s a bitter pill to swallow. Even for Peter. The text states that just as Moses and Elijah were leaving, “Peter said to Jesus, ‘Master, it is good for us to be here; let us make three dwellings, one for you, one for Moses, and one for Elijah’-not knowing what he said (v.33).”

“Not knowing what he said.” Christians find all kinds of ways to shield themselves from the reality of suffering. A few weeks ago, a young woman engaged me in conversation when she saw me reading a book on homiletics and she proceeded to ask me if I was a Christian. I replied in the affirmative. Over the course of the conversation it became clear that this young woman wanted to pray for my physical healing. Her theology had convinced her that Jesus had suffered on the cross so that I didn’t have to.

Sitting there in this increasingly awkward and dehumanizing encounter I was struck by the fact that as distorted as her theology was, that she wasn’t afraid to make a large request of God. It never occurred to her that God did not have the power or would not want to answer her prayer. As I was sitting there, trying to glean some valuable insight from an event I might otherwise dismiss, I remember thinking that I wished I could trust God as implicitly as this young woman appeared to do. However, the more I thought about it, the more I found her faith and trust lacking. The more I found it to be too small.

According to Donald J. Luther: “In the eastern church the transfiguration is thoroughly cosmic and is understood as a foretaste of the transfiguration of all creation in Christ. For the fathers of the early church, the transfiguration became a mystical symbol of the transformation of this world and the world to come.” [1]

In light of that theme, what I should have said to that young woman, in retrospect, was:

“You want to pray for me? Pray that the people who currently only see me as something to be fixed, as a mistake, will see the image of God in me.

Pray that people will see that God can use me, not in spite of, but because of, my disability.

Pray for the transformation of the structures and systems that keep me under-unemployed and in poverty.

Pray that there be more people like me who have the ability to lead full and rich lives not as a result of changed bodies and minds, but as a result of changed public perceptions.

Pray that there might be more representation of people with disabilities in the public sphere, so that we are no longer invisible, and so that we don’t feel so alone.

Pray that God will transform the world through the presence of people with disabilities.

Pray that the suffering that so many of us experience at the hands of others might be redeemed, for the good of all.”

That seems like a petition worthy of a cruciformed God.

Gladiola originally hails from Paraguay, and currently resides in Winnipeg. She was raised in the Mennonite fold and these days identifies as an Anglo-Menno (Anglican Mennonite). Her hobbies include: eating dessert first, discussing contentious topics, and collecting dust. Besides being a polyglot and a member of a stupidly large extended family (90+ first cousins), Gladiola finds plenty to do, working towards living her best life.

[1] Donald J Luther, “The Mystery of the Transfiguration: Luke 9:28-36 (37-43),” Word & World 21, no. 1 (2001): 97-98, http://wordandworld.luthersem.edu/content/pdfs/21-1_therapy_theology/21-1_luther.pdf.

I learned about Sister Norma Pimentel this week.

Sister Norma is the executive director of Catholic Charities of the Rio Grande Valley and I listened to an interview in which she was responding to the horrific separation of migrant children from their parents at the U.S./Mexico border. The story has rightfully garnered a lot of attention this week as people of conscience are outraged at the trauma that is being afflicted on these young children.

In the midst of this carnage, Sister Norma continues her outreach, working tirelessly to welcome the stranger; a calling that she sees as integral to her faith. She is known as “A Bridge among walls”

I told my students about Sister Norma, and I placed her name on my classroom wall at St. Michael Catholic Secondary School where I teach Religious Studies. She joins more than a thousand other people of peace that I have honoured by telling their stories and placing their name on my classroom wall. This has been a daily routine in my classroom for almost a decade now.

This tradition started innocently enough. Several years ago, I had attended a Professional Development Day where Marc Keilberger was the keynote speaker. Responding to a question from a colleague, he suggested that one way to work for peace and social justice was to honour peacemakers. Shortly afterwards, I decided to do just that. Each day, I would tell my students about somebody somewhere promoting peace, social justice, inclusion and equity; trying to make the world a better place.

Nine years later, I am moving out of my classroom (due to some renovations going on at the school) and this week, I will put my final names on my peace wall.

This has been a fantastic learning experience for me; and hopefully, for my students as well. I like to thin

k that my wall offers a diverse array of peacemakers. Some people lost their lives for causes they believed in. My wall contains elders and toddlers. My wall includes Christians, Jews, Muslims, Buddhists, Sikhs, Hindus and probably a few atheists as well. The wall includes poets, musicians, artists, anti-racism activists, saints, refugees, teachers, children, garment workers, LGBTQI+ activists, politicians, environmentalists, athletes… people from all walks of life.

I’ve often been asked if it is difficult to find a new person to put on the wall each day. At first, I thought it would be; but as time went on I discovered that there were so many inspiring stories that just needed to be told. Sometimes, I looked for stories that connected with themes that we were discussing in class. Sometimes, there were stories that related to an important day on the calendar. One September 15^th, I honoured the four little girls who were killed at the 16^th Street Baptist Church in Alabama in 1963. Sometimes, there were amazing things going on in our own school community – and it felt right to stop and recognize a student or a staff member.

I have learned a lot through this daily research ritual. One cool story comes to mind. In 2013, I remember discovering that Wilcox County High School in Georgia was hosting their first integrated prom thanks to the resilience and determination of two senior students – Mareshia Rucker and Brandon Davis – who, despite the resistance of teachers and parents – put the wheels in motion to put an end to the segregated proms that had been a tradition at the school for decades. Mareshia and Brandon spoke truth to power. I think that we need to teach our students to do just that in their own lives.

More importantly, I think this process has reminded me that people are essentially very, very good. I forget that sometimes when I watch the news. The amazing souls who work tirelessly for social change often get lost in the stories that focus on the very issues that they are trying to address. I hope that my students come away from this routine feeling a little more reassured about their own essential goodness – and the goodness of all people.

My students are good people. I try to tell them that each day. I do believe that we were created to do wonderful things. My Peace Wall has reminded me of this.

Tim O’Connor

St. Michael Catholic Secondary School

Stratford, ON

A Word on Romans 13…

You’ve read enough on Romans 13 ever since U.S. Attorney General, Jeff Sessions, and White House Press Secretary, Sarah Huckabee Sanders, used it to justify the Trump administration’s policy of separating immigrant children from parents*. It’s governments’ favourite verse. Who wouldn’t want a verse instructing an entire religion to “obey” them, especially a government? The thing is, Romans 13 doesn’t say “obey the government.” Not at all. Obeying the government, after all, is antithetical to Christianity.

Jesus was executed by the government for disobedience and dissidence. Jesus forms a competing system of governance, his own Kingdom, with its own systems of justice and peace.

Paul, the author of Romans 13, was imprisoned and, according to the early church, executed by the government for disobedience as well. Paul was preaching a message which undermined the government and elevated Jesus’ competing Kingdom.

Those earliest Christian voices also thought it was important to pass on to us the message that at least ten of Jesus’ Twelve Apostles were executed, and another exiled, by the government for disobedience, all for preaching and propagating Jesus’ competing Kingdom.

In fact, the only Apostle who isn’t punished by the government for disobedience is Judas. Tellingly, he’s also the only one who collaborates with the governing authorities.

On top of that, dozens, if not hundreds, of the very Roman Christians Paul writes to in Romans 13 are experiencing persecution, imprisonment, and execution by the government for disobedience. Likewise, thousands of Christians have faithfully experienced persecution and execution at the hands of the governing authorities.

The Bible anticipates those confrontations between Christians and the governing authorities in texts like Mark 13:9-13 and celebrates the martyrdom of Stephen, by the Jewish governing authorities in Acts 7. The Bible celebrates and elevates Jesus using competing terminology hijacked from the Roman government, like kingdom, king, Lord, and savior. The Bible even explicitly states, in the voices of Peter and the apostles, “We must obey God rather than any human authority.”

In short, Christianity and its scriptures are clearly and preponderantly weighted against obeying the governing authorities. Christians would be in a terrible bind if Romans 13 actually said “obey the government.”

Here’s my point:

It’s really, REALLY important that Paul wrote “submit to the government” in Romans 13, and not “obey.”

The Greek words behind these terms are key. “Obey” means “to do what you’re told.” Submit means “to allow yourself to be arranged.” In other words, obedience is about doing what is commanded, submission is about where one is placed. Governments can dictate where we obey God, not whether we obey God. Governments can dictate we obey God public spaces, in prison, or, sometimes, at Golgotha, but no government dictates our obedience. That’s what “submit” means, and thankfully, the Bible is FULL of examples of submitting to the governing authorities.

Many of the earliest Christians – particularly Jesus and Paul – submitted to the government… in the midst of their disobedience. Jesus takes up the cross and instructs any who want to be his followers to do the same. Paul sees his imprisonment and beatings as a sign of faithfulness. Disobeying the government was required because there was a conflict between the government presiding over the land in which they lived and their kingdom, in which they were citizens. AND, they submitted because submission is at the heart of how their kingdom wins its victories.

Look no further than the Gospel of Mark and the idea of being “handed over.” Being “handed over” to the governing authorities is exactly what happens to John the Baptist in Mark 1:14; it’s what Jesus predicts will happen to him in 9:31 and 10:33; it’s what Jesus predicts will happen to his followers in 13:11… it’s also what Judas does to Jesus in 14:42; what the Sanhedrin does to Jesus in 15:1; and what Pilate does to Jesus in 15:15. And Jesus goes along with all of it. Submitting to being “handed over” is part and parcel what it means to follow Jesus. That’s the heart of Jesus’ core invitation to would-be followers in Mark 8:34 where he instructs anyone who would be his followers must deny themselves, take up the cross, and follow. That’s obedience to Jesus by means of submitting to the governing authorities. That’s what “take up the cross” means.

But here’s the most important part, every time someone submits to being “handed over” to the governing authorities in Mark’s gospel, the kingdom of God expands… and wins.

So, what’s Romans 13 really about then?

Romans 13 is mostly about reminding the Roman Christians what to live and die for. The Christians in Rome were facing some difficult decisions. Navigating and negotiating the Roman government is clearly one of them. Nero will go down in history as the emperor who persecutes the Christians and presides over the deaths of Paul and Peter. That’s the “governing authority” Paul has in mind when he writes Romans 13. Paul’s point is clear.

Don’t be a tax-dodger! One cannot give a Christian witness while dodging taxes. Paul is instructed the Christians in Rome to avoid giving Nero’s government (and their own neighbors) such an easy excuse to discredit Christ. No Christian ought to find themselves imprisoned or executed for tax evasion. “Taking up the cross” is about following a different King, not pocketing what one owes. That’s the primary argument behind Romans 13, paying what one owes, and that’s where our much-needed exception-clause is found.

If you keep reading in Romans 13 (many people incorrectly stop at verse 8) Paul outlines that we are to pay what we owe… whether it’s taxes, honor, or respect… but then Paul concludes by noting that we owe LOVE all the time… to everyone… we’re never done paying love.

THAT’S the key.

We owe love, even when we’ve paid off our taxes. When the government calls us to do something unloving we remember that King Jesus, who has our obedience, commands us to love. So THAT’S when Christians disobey the government, and if they choose to arraign us, we submit (because THAT’S how Jesus wins).

… and THAT’S Romans 13.

Trent Voth is a Mennonite Biblical Scholar and Ph.D candidate at the Toronto School of Theology. He’s particularly passionate about The New Testament, specifically the Gospel of Mark and Anabaptist Theology.

*For some additional reading on this, we recommend this tweet thread exploring Romans 13 and US history:
https://twitter.com/talbertswan/status/1007663937578553345

The Student Christian Movement was officially represented by the General Secretary, with several of the chaplains and church representatives involved in organizing identifying their own history with the SCM. The conference was supported by Anglican, United, Presbyterian and Lutheran denominations, and also included individuals from Baptist, Mennonite, and Non-Religious chaplaincies and groups.

Aside from being an important time of retreat and spiritual renewal under the guidance of Anglican Indigenous Bishop Mark MacDonald, networking and development were important features. The keynote speaker was J. Cody Nielson from Convergence, an organization working to promote the place of campus formation of religious, secular and spiritual identities. He led the group through an exploration of the place of chaplains and chaplaincies in the University and in the student experience, emphasizing the many documented benefits of students having meaningful access to religious and philosophical expression, and identity formation.

Other presenters offered excellent sessions that explored the realities of white privilege, gender violence, and Indigenous rights and reconciliation on campus and in Canada today. Discussion often focused on the role of the chaplains within the University community, as trained and equipped individuals with unique perspective, experience, and access to students, who nevertheless sometimes struggle to explain their work to a secular institution.

One ongoing conversation of great value was the opportunity of Christian chaplains to support the development of chaplains of other faiths. This is a basic issue of justice and access to power, and also functions to establish and model stronger inter-faith relationships for increasingly diverse student bodies – showing a way to be faithfully religious in the university, rather than expecting students to suppress their religious/cultural identities for the educational years.

Open Space methodology allowed for many fascinating breakout groups to form, exploring everything from inter-religious dialogue, advice for newer chaplaincies, to drum circles. Several in attendance collaborated on an SCM session, promoting the SCM as a program that can be supported by chaplains and talking about the gifts that involvement in the SCM can offer to a university student. This was accompanied by a give-away of the ever-popular SCM buttons!

The conference was wrapped in prayer and thanksgiving for the meaningful, life-giving, powerful work that chaplains are called to do and that the Student Christian Movement sees as part of our mandate. In working with students, chaplains, faculty and churches, the SCM upholds a vision of student-led engagement with faith and justice, equipping individuals for lives of activism, peacemaking and community-building.

We are deeply thankful to the Mission and Service Fund of the United Church of Canada, and to the staff support of the United Church, Presbyterian, Anglican and Lutheran churches.

2017 10 31 SCM York Reflection

There’s a guy who comes to our Bible studies every Monday. He comes to practice his English, and he always apologizes for not being religious, and says he’s not a good person to be there. I disagree. I’m very grateful for the perspectives he brings to our discussions.

Recently we discussed the book of Ruth, he helped us remember that it’s okay and important to think about the background characters of a story. Naomi and Ruth are the protagonists, but there is another woman, Orpah. Orpah is important to think about. The story doesn’t go into detail about her, but she starts in the same situation as Ruth. After their husbands pass away, mother-in-law Naomi tells both Orpah and Ruth to leave and find husbands in Moab, their own country, where they might have a better chance at a good life. Orpah and Ruth cry and argue about leaving, but after Naomi persists, Orpah agrees to leave. Ruth refuses and insists on going with Naomi, who can’t provide for her, can’t guarantee her remarriage, can’t guarantee her survival. The narrative continues with Ruth and Naomi, and Orpah’s role in this story is over.

But our study group member identified with Orpah. He came to Canada a few years ago. He said he was weak, that when he encounters conflict, he runs. When someone is resisting violence, he stays quiet because he doesn’t want to be harmed by standing up. He said he left because, even though he had a good life, had a good post as a professor, and was comfortable, he didn’t like some things about his country. He came to Canada. He said if he didn’t like it here, he’d find another country.

He said all of this like it was a bad thing. He challenged me to think about his experience. I’m not someone who stays quiet about injustice and I know I can be confrontational when encouraging others to do so as well. But if you choose not to because you’re safe and you’re afraid of that changing, because you know you could be harmed and you’re not ready for that or you can’t risk that, you have the right to protect yourself and your safety.

And when he said he chose to leave, and that he thinks he’s weak for it, I didn’t see weakness but bravery. He took a huge risk in leaving for a country with a foreign language and culture. He went into a whole new discipline than the one in which he had his Ph.D. He went back to do another undergrad degree. He comes to school every day not knowing a lot of people and not having a strong support system or network of friends.

He’s brave, and strong, like Orpah.

That’s okay.

The phrase comes from a joke that exists in multiple memes online, which takes the tired sexist dismissal ‘Women belong in the kitchen’ and draws it out:

Women belong in the kitchen.
Men belong in the kitchen.
Everyone belongs in the kitchen.
Kitchen has food.

Based on SCM practice, I can confidently say that we applaud both undermining sexism and spending time in the kitchen. Preparing food and eating together is an important gathering practice, and we like witty memes.

But, if the kitchen isn’t accessible to everyone, even if everyone is welcomed at the table, it falls short of belonging. Our physical spaces and our social structures echo each other – sometimes oppression looks like a set of steps or an embedded image on a website with no plain text description.

SCMers would also try to push beyond the implied gender binary, to ensure that ‘belonging’ also applies for trans*, genderqueer, nonbinary and intersex individuals. It’s important that ‘everyone’ does not silence or erase the differences we have in our midst.

In the same way, we join the chorus that says ‘Black Lives Matter’, rather than ‘All Lives Matter’, because naming the absolute value and significance of Black people and communities is our responsibility when practices and policies of police and society uphold racism and violence as ‘business as usual’. ‘All lives’ are not threatened, devalued, and ended. Black lives are.

But I digress. We chose ‘Everyone Belongs in the Kitchen’ for our event because:

• our program includes preparing and sharing food, reflecting on this as a practice of communion and solidarity, and;
• we plan to read a stunning poem-prayer by George Ella Lyon that speaks of this universe as God’s Kitchen, and;
• we believe that everyone has a place in God’s kitchen, and;
• we have to create this kitchen where everyone belongs, consciously and carefully.

This is our intention. Not just to create a space of belonging, but to expand our ideas of what belonging means, practicing the skills and building the relationships to support this holy, necessary, work.

~ Peter Haresnape, SCM Canada General Secretary

We invite you to join us, or recommend a friend participate in A Pinch of Salt: Everyone Belongs in the Kitchen on Sept 23, Toronto Island. The Church of St Andrews-by-the-Lake is an accessible space.

Tickets are available – $25 for lunch, ferry ride and workshops (price reduced by kind support of SCM York and SCM Toronto). Contact us if cost is a barrier!

Download the poster: A Pinch Of Salt

For Matthew Morales, a U of T Mississauga student, finding the Student Christian Movement at U of T came at the perfect time: “I found out about the SCM in a time of uncertainty. I had been processing what it meant to hold together doubts about my faith, the misgivings of my, then, church congregation, and what it meant to live a life that sought out peace. I had been trying to do it alone.”

This winter Matthew started attending the weekly SCM contextual Bible study, “Scripture – Community – Meal”, facilitated by the ECUT chaplains. The questions and conversations around biblical text and its connection to our lives were deeply meaningful. For example, the discussion on Luke 8: 43-48, the story of the woman who was bleeding for 12 years and healed after touching Jesus’ cloak, focused on what healing and self-care means and the visibility/invisibility of pain and disability in our own lives and world. Even on the snowiest days, students travelled as far as Mississauga and Thornhill and as near as Kensington Market to attend – a testament to community and to spiritual growth! Supporting SCM is in ECUT’S mandate, and includes supporting rallies, pub nights, and Cahoots!, the SCM Festival.

As Matthew says, “The SCM has been and is a safe place for me in all the layers of my identity. It’s where I’ve met friends who listened to my grievings as I listened to theirs. And in the midst of it all, the SCM has helped me remember the heart of God rooted in love, peace and justice.”