WHERE WATERS MEET - Registration Form

To access the Faith in the City II (2014) Registration Form, click here.  Please print page 1, complete and submit to the Augustine United Church office.  Thank you for registering.

From Garden to Tower: Genesis 1-11

Chapter 6 in Buffalo Shout, Salmon Cry is written by Ched Myers, an activist theologian who has worked in social change movements for thirty-five years.  He is an educator who animates Scripture and issues of faith-based peace and justice.  Ched points to his solidarity work with Indigenous peoples in and around the Pacific Basin in the 1980s as key to his political and spiritual growth. (Information taken from biographical notes in Buffalo Shout, Salmon Cry).  Chapter 6 is titled:  “From Garden to Tower:  Genesis 1-11 as a Critique of Civilization and an Invitation to Indigenous Re-Visioning”.

The first of the following excerpts is from the opening of the chapter, the second from its conclusion.  Though the entire middle of his chapter is missing, my hope is that these excerpts will be helpful in capturing the essence of his writing.

Origin stories matter.  They tell us who we are, how we got this way, and what our responsibilities are to our collective past, present, and future.  They shape meaning and help us order life … for good or for ill.  (pp 109, 110)

...

The bold, archetypal strokes of Genesis 1-11 name our settler history, however unsettling its critique may be to those still loyal to the Promethean fables of modernity.  The biblical “fall” is not so much a cosmic moment of moral failure as a history of decline into civilization – exactly contrary to our mythic Western narrative of Progress.  As a literary expression of resistance to empire, the primeval creation story rightly warned us of the social pathologies and ecocidal consequences that have intensified exponentially now for a dozen millennia.

As a result, our generation faces a threefold crisis:

1.     The natural world has been increasingly demystified and subjected to ever more intense technological exploitation, to the point of collapse;

2.     Hierarchical social formation, economic stratification, and war have proliferated to the point of perpetual class and national conflict; and

3.     Human spiritual life and ecological competence have atrophied, resulting in our growing alienation from both nature and Spirit.

In light of this, the conversation represented in this book is crucial.  Our settler churches need to learn from contemporary keepers of Indigenous wisdom – both Christian and non-Christian – about how to re-vision creation care and sustainable community.  This includes exploring how a “Native hermeneutic” might help us re-read our sacred texts.  But this will also mean challenging deeply held assumptions about the congruency between “Christian civilization” and the will of Creator for humanity and nature.

Furthermore, we Christians need to re-center our theology and practices in real landscapes for which we take keen responsibility.  In southern California, our educational work around what we call “bioregional discipleship” is grounded specifically in the Ventura watershed.  We have come to understand that we can’t save what we don’t love, we can’t love what we don’t know, and we can’t know what we haven’t learned.  So, we are committed to literacy, both in the ecology of our watershed and in the painful history and remnant culture of the First Peoples of this place.  For us, this means experimenting with Native habitat preservation and restoration, and learning from Indigenous Chumash traditions of relationship to this landscape and habitat.

It is impossible to argue, given today’s ecological crisis, that the “civilized” life-ways of the last five thousand (or five hundred, or even fifty) years are as sustainable as those of the previous five hundred thousand.  Let us settlers heed the ancient wisdom of Genesis 1-11, which may be “all we have to fight off illness and death”.  And let us “repent” – which is to say, struggle alongside Native communities to turn our wrong-way history around, and recover the old ways for which we were created.  (pp 119-121)

 To put your hands on your own copy of Buffalo Shout, Salmon Cry, contact Steve Heinrichs at the offices of Mennonite Church, Canada.  It’s a powerful read.

The blog Easy Yolk has a interesting post about Myers' work.  You can read it here. 

Submitted by Gareth 

Unsettling Theology

BUFFALO SHOUT, SALMON CRY, edited by Steve Heinrichs, is a collection of essays and poetry, which offers up "alternative histories, radical theologies, and subversive memories that can unsettle our souls and work toward reconciliation" (taken from the back cover of book).  Buffalo Shout, Salmon Cry is available at the offices of Mennonite Church, Canada, on CMU campus.  Ask for Steven Heinrichs (Director of Indigenous Relations, Mennonite Church, Canada).

In the book's section titled Unsettling Theology, Randy Woodley's text "Early Dialogue in the Community of Creation" seeks to help Western Christians understand Scripture through the lens of Indigenous teachings which, he says, can be key to healing our world.  Woodley (Keetoowah Cherokee) serves as distinguished associate professor of faith and culture and director of intercultural and Indigenous studies at George Fox Seminary in Portland, Oregon.  He and his wife, Edith (Eastern Shoshone), have four children and lead a local Native American gathering in their home in Newberg, Oregon.

This excerpt is from the first part of his chapter.

EARLY DIALOGUE IN THE COMMUNITY OF CREATION
(Buffalo Shout, Salmon Cry ... pp 92-94)

The body of meaningful theological dialogue between North American Indigenous peoples and settler-Christians is paltry, and mostly covered with deep scars.  Indigenous peoples have been the recipients of the superabundance of Christian thought for over half a millennium, but most of the discourse has been directed at us, not with us.  In spite of these colonial and paternalistic realities, we - both Indigenous and settler peoples - share something unique and primal.  We all belong to a great community of creation, and we are participating in it together here on Turtle Island.  Each of us, including every non-human creature in this land, has a vested interest in seeing this creation community living and working well together.

The kingdom of God as the community of creation

Jesus, in his ancient context of imperial occupation, was also concerned with creation's harmony, and used the phrase kingdom of God to communicate this idea.  The metaphor was rightly understood by Jesus' audience in contradistinction to the kingdom of Caesar.  God's kingdom was a Spirit-filled community living out the Creator's shalom purposes on earth.   Of course, throughout Christian history this kingdom metaphor has been used to inspire action of diverse and even contradictory kinds, from the early monastic communities to the medieval Crusades, and from the Reformation to modern millennial movements.  Fortunately, kingdom discourse has recently taken on a softer, less militant tone, and is referenced by newer Christian movements to describe a faith that is holistic, broad in scope and cooperative in spirit.  I believe this fresh path in Christianity is a good starting point for dialogue with Indigenous peoples, for we have wisdom, stories, ceremonies, and theologies that might help us understand in deeper ways what Jesus meant by God's kingdom.

In our globalized and globally warming world, there is an urgent need for the Western church to recognize integrated constructs that encompass reciprocal relationships and the well-being of all things.  The rapacious industrial-imperial situations that we live under nexessitates a theology that can combat the death-dealing impacts of this "Roman Empire".  Perhaps engaging in biblical witness from an Indigenous perspective can help Western Christians do this, enabling us to revision Jesus' kingdom construct into what I call the "community of creation".

Jesus used kingdom language in his context because it made sense to the people and powers to whom he spoke.  His kingdom goal was stated simply:  "On earth as it is in heaven."  In other words, heaven's economy is to be made manifest in creation.  And what is heaven's economy?  It is shalom, a Hebrew term often translated as "peace".  But peace doesn't capture the depth of this word.  Shalom is who the Creator is - the one God, a trinity of persons (from a Christian perspective) dwelling in harmony, mutuality, and deference toward one another and the creation.  Shalom embodies wholeness, completeness, and love.  It is strikingly similar to many Indigenous constructs of "harmony", which emphasize the interconnectedness and interdependency of all things, the need for balance, and the primacy of community.  And if that is what Jesus' kingdom was about - radical shalom and harmony - it is helpful to translate this metaphor into something like community of creation, a phrase infused with Indigenous meaning, which more readily emphasizes that all living things are participating in this new peace that the Creator is bringing about through Christ.  God's shalom community includes more than just humans. ...

...

... For example, the classic New Testament phrase "For God so loved the world" is most often interpreted as addressing human beings.  But a more faithful reading of this text, which a "community of creation" lens facilitates, is that God loves everything, that God sent the Son to heal and redeem the entire creation, human and nonhuman.

Both Indigenous constructs about harmony and Scripture's teaching on shalom articulate the Creator's preferred ways of realizing peace and balance.  Both set forth practical steps for life as the Creator designed it.  They both also require specific action when these life-ways are broken, for restoration and wholeness are the goal.  Most importantly, they both originate in gratitude, always remembering  that life in all its forms is a gift from the Creator.

- submitted by Gareth N

The Vatican's Journey From Anti-Communism to Anti-Capitalism

The pope's strong condemnation of income inequality and free markets shows how much has changed in the Catholic Church since the Cold War. 

The Atlantic / Emma Green / Nov 26 2013, 3:31 PM ET

Pope Francis is once again shaking things up in the Catholic Church. On Tuesday, he issued his first “apostolic exhortation,” declaring a new enemy for the Catholic Church: modern capitalism. “Some people continue to defend trickle-down theories which assume that economic growth, encouraged by a free market, will inevitably succeed in bringing about greater justice and inclusiveness in the world,” he wrote. “This opinion, which has never been confirmed by the facts, expresses a crude and naive trust in the goodness of those wielding economic power and in the sacralized workings of the prevailing economic system.”

He couldn't be much clearer. The pope has taken a firm political stance against right-leaning, pro-free market economic policies, and his condemnation appears to be largely pointed at Europe and the United States. His explicit reference to “trickle-down” economic policies—the hallmark of Ronald Reagan, Margaret Thatcher, and their political successors—is just the beginning: Throughout 224 pages on the future of the Church, he condemns income inequality, “the culture of prosperity,” and “a financial system which rules rather than serves.”

Taken in the context of the last half-century of Roman Catholicism, this is a radical move.

You can read the entire article, taken from The Atlantic, by CLICKING HERE. 

Religion and Culture Colloquium Series

Along with Ford, Canada's Political Leadership Hits Rock Bottom

The mayor's gift for dumbing down democracy isn't limited to Toronto suburbs. 

There was a time when it was frowned on for the mayor of a major city to smoke crack and hang with shady characters. And while Rob Ford has much to answer for, his supporters in "Ford Nation" have been on a dangerous bender of their own.

Mayor Ford's puzzling popularity in the face of one salacious scandal after another seems propelled by his cheapening of values that appeals to a morally lazy electorate. Like a pair of drunks egging each other on, Ford and his die-hard supporters are enabling each other's bad behaviour that goes far beyond mere substance abuse.

Ford's everyman appeal stems in part from him making it respectable to indulge our ugliest instincts. Don't care about the poor? Neither does he. Are you a racist and a homophobe? So apparently is the mayor. Drive when drunk? Who doesn't? And while you might not smoke crack or have been charged with assaulting your wife, in case you do, the Chief Magistrate of North America's fourth largest city has got that covered. ...

You can read the entire column by clicking here.

Note:  This column, by Mitchell Anderson, was published Nov. 6 2013, in The Tyee, an independent news source from BC.  This is how David Beers describes The Tyee:  In November of 2003 The Tyee began its swim upstream against the media trends of our day. We're independent and not owned by any big corporation. We're dedicated to publishing lively, informative news and views, not dumbed down fluff. We, like the tyee salmon for which we are named, roam free and go where we wish.

 

Flooding Hope: The Lake St. Martin Story

You are invited to view Flooding Hope: The Lake St. Martin Story and to hear from filmmaker Dr. Myrle Ballard, in the first event of this year's Kairos North East Justice and Peace Speaker Series. The 20 minute film, made in 2012, documents how decades of flood fighting measures to protect towns, cities and farms have resulted in the drowning of Lake St. Martin First Nation land. Dr. Ballard, who has her PhD in natural resources and environmental management grew up in Lake St. Martin, and is Research Associate and Instructor at the Natural Resources Institute at the University of Manitoba. The meeting will take place at John Black United Church at 898 Henderson Highway on Tuesday, November 12th, between 7:30 and 9:30. All are welcome.

See this article from the Winnipeg Free Press to learn more about Dr. Ballard and her film.  http://www.winnipegfreepress.com/local/film-shows-death-of-a-first-nation-173441301.html

For more information, contact Melanie Whyte at 204-668-3893. 

Grassroutes, University of Winnipeg

Extractive Industries, Indigenous Development, and the Environment: A Panel Discussion

 

Tuesday, November 12, 7-9 pm -- The University of Winnipeg, (Riddell Hall)

   

 Speakers: Wab Kinew, Richard Atleo, Darren Courchene, and more, moderated by Julie Pelletier. More speakers TBA.

  

In April 2013, an article in the Guardian claimed that “Indigenous rights are the best defence against Canada’s resource rush” and that “First Nations people – and the decision of Canadians to stand alongside them – will determine the fate of the planet.”  This “natural marriage” between environmental activism and movements for Indigenous rights is not new. But is it useful? Or does it simply recycle old myths of the Noble Savage? 

• What is the relationship between Indigenous development and extractive industries in Canada? 
• Where does environmental activism fit into the picture?

For more information, for speaker profiles, and for more information about the Grass Routes festival visit www.grassroutes.ca

 

An Overview

FAITH IN THE CITY I

November 1-3, 2013

Sponsored and hosted by

Augustine United Church, 444 River Ave, Winnipeg

in Association with

The Knowles/Woodsworth Centre - University of Winnipeg

This is Augustine United Church’s first annual ecumenical, congregationally-based conversation, exploring the intersections of a justice-seeking church and urgent social and cultural matters. 

2013 Theme

Following Jesus … into politics?

Focus of conversations:  "To what extent should Christians rely on political engagement to bring about a just and peaceful society?  What is the response of the church, when the political process inevitably falls short in responding to God's call for justice and peace?"

Faith in the City I begins Friday evening (7 p.m.) with a Keynote Address by Bill Blaikie, United Church minister, former MP and MLA, and director of the Knowles-Woodsworth Centre (University of Winnipeg).

On Saturday (9:00 a.m. – 4:00 p.m.), four 75 minute sessions provide an opportunity for dialogue between these individuals, but will also involve members of the audience.

⁃    Session 1 explores theological perspectives on the question, involving Jane Barter-Moulaison (Religion and Culture, University of Winnipeg and Anglican priest), Tim Sale (former MLA, Anglican priest) and Gord Zerbe (Theology, Canadian Mennonite University, Author:  Citizenship: Paul, Peace and Politics)

⁃    Session 2 invites Winnipeg activists to speak about their personal activism, as well as their experience with and wishes for the church's engagement in social action.  Featured will be Marianne Cerilli (former MLA, Social Planning Council), Jenny Gerbasi (City Counselor), Kevin Lamoureux (University of Winnipeg, Faculty with ACCESS program), David Northcott (Winnipeg Harvest).
  
Lunch, catered by a partner of the Social Purchasing Portal

⁃    Session 3 brings together four voices reflecting divergent perspectives on the question of Christian engagement in politics.  Participating in this conversation will be Bill Blaikie, Allison Chubb (Chaplain, St. John’s College, U of M), Aiden Enns (Geez Magazine publisher) and Lynda Trono (West Broadway Community Minister).

⁃    Session 4 provides opportunity for small group conversations in response to questions like: What's happening in our congregations?  How can we carry this weekend’s conversation forward in our respective faith communities?

On Sunday (10:30 a.m.), all participants are invited to join a special service of worship at Augustine United Church, which will conclude Faith in the City I.

REGISTRATION:        $55 (fully employed); $40 (part-time); $25 (unemployed/student)  

Registration Deadline:  Oct. 25, 2013

Lunch will be provided on Saturday.

Child care will be provided on Saturday for children under 4 years of age.

For more information contact the office at Augustine United Church

(augustine.uc@mymts.net; phone: (204) 284-2250).

Whatever happened to the political idealist?

This article, reposted by Salon.com, originally appeared on TomDispatch.  The article was written by Ira Chernus, a Professor of Religious Studies at University of Colorado at Boulder.  Chernus has been a self-described Jewish peace activist for over 30 years. 


The opening and a few short excerpts of the article are reposted here.  You can read the entire article by clicking here.

All right, I confess: I have a dream. I bet you do, too. I bet yours, like mine, is of a far, far better world not only for yourself and your loved ones, but for everyone on this beleaguered planet of ours.
And I bet you, like me, rarely talk to anyone about your dreams, even if you spend nearly all your time among politically active people working to improve the planet. Perhaps these days it feels somehow just too naïve, too unrealistic, too embarrassing. So instead, you focus your energy on the nuts and bolts of what’s wrong with the world, what has to be fixed immediately.

I’m thinking that it’s time to try a different approach — to keep feeling and voicing what Martin Luther King, Jr., called “the fierce urgency of now,” but balance it with a dose of another political lesson he taught us: the irresistible power of dreaming.

.....

Photo credit:  Library of Congress via Salon.com

Dreaming is the realm of pure freedom. In dreams, we can see, do, or be anything. When our dreams are political, they help us sense what it might be like to escape the limits imposed by corporations, the state, the media, the advertisers, powerful forces of every kind. They help us imagine in new ways what is possible. In our dreams, none of the powers that be can touch us.
.....
So don’t stop shouting from the rooftops about everything that’s outrageously wrong. Don’t stop the grinding political work of changing specific policies. But take the time to show how your outrage, policies, and politics are propelled by your dreams. Share those dreams: talk or write or draw or sing or dance them. Describe the kind of world you are working for and show how it could be linked to policies and politics. And don’t let anyone dismiss you as an “unrealistic dreamer.”

Yes, it’s true, the world will never look exactly like our mythic dreams. But we can’t get to any better future unless we first imagine that future, together. A political dream is a magnet that pulls us toward our goals. It may also be an asymptote — a promised land that we can never reach. Yet even if we never get there, every dream takes us closer to a transformed reality.

The Rise of the Christian Left

Photo Source:  Salon.com

This short article, from The Atlantic (online), points to data that suggest a rise in American Christians identifying as progressives, with conservatism in decline.  It asks the question:  Can progressives build a new "Moral Majority"?  (While one can't, of course, make direct parallels to our Canadian context, it may be of interest to us, as we think about our conversations during Faith in the City 1.

The article reports:  According to a new survey by the Public Religion Research Institute (PRRI) in partnership with the Brookings Institution, the religious balance of power is shifting in ways that could make the religious left the new "Moral Majority," figuratively speaking. If current trends persist, religious progressives will soon outnumber religious conservatives, a group that is shrinking with each successive generation, the data show.

Here is a graph illustrating this shift:

Source:  The Atlantic

The Atlantic quotes Lisa Sharon Harper (Sojourners Magazine):  "I think the focus on the person of Jesus is birthing a younger generation inspired by [Jesus' Sermon on the Mount].  Their political agenda is shaped by Jesus' call to feed the hungry, make sure the thirsty have clean water, make sure all have access to healthcare, transform America into a welcoming place for immigrants, fix our inequitable penal system, and end abject poverty abroad and in the forgotten corners of our urban and rural communities."

If you wish to read the entire article, click here.

To Reap, Thou Shall Tweet

(by Brenda Suderman, Winnipeg Free Press, Oct. 26, 2013)

When it comes to social change and political engagement, Allison Chubb believes the millennial generation has a thing or two to teach their elders about communicating ideas.  "In this particular case, we need to listen to those who come after us and allow them to take the reins," explains the University of Manitoba chaplain and youth outreach worker.

Gareth Neufeld and Bob Gilbert
(Photo: Glowacki)

Although she's only 27, the Anglican chaplain at St. John's College found she had to adapt to the ways teenagers communicate and stay connected. Because millennials communicate mostly by text or social media, Chubb says their elders need to acknowledge -- and even embrace -- how these new media are vital in creating community for that demographic.

"There's this whole wing of Christianity that has this idea that social media is purely bad and should be resisted," says Chubb, an ordained Anglican deacon headed for the priesthood.  "As Christians, we believe God is the creator of both culture and community."

Chubb speaks about social media and how it can be a tool of the church -- and yes, even of God -- to provoke social change at the upcoming Faith in the City I conference, which runs Friday, Nov. 1 to Sunday, Nov. 3 at Augustine United Church, 444 River Ave.

The three-day ecumenical conference grew out of a 20-member justice study group at the Osborne Village church (http://justlivingaugustineuc.blogspot.ca/), which explores issues such as fair trade, environmentalism and political engagement, explains conference organizer Gareth Neufeld.
"We want to bring a justice-seeking faith voice into the life of a congregation in the heart of the city," he explains.  "Most of the voices (at the conference) are exploring this question: To what extent ought Christians to rely on politics to bring about the just and peaceful world God is intending?"

Neufeld has lined up some of the city's social-justice heavy hitters, including David Northcott of Winnipeg Harvest, former NDP MLA Marianne Cerilli, now of the Social Planning Council, city councillor Jenny Gerbasi and Geez magazine editor Aiden Enns.

For Bill Blaikie, a former NDP provincial cabinet minister and MP and an ordained United Church minister, the question is not whether people of faith are engaged in the political process, but how they do it.  "The prophetic tradition of the Bible is the prophets and Jesus speaking truth to power," says Blaikie, who delivers the keynote address 7 p.m. Friday.  "But in a democracy, should churches be speaking to the government or should churches be speaking to the people?"

Sometimes, the conversation doesn't even go that far, he laments.  "I think churches speak to their own people, but do they try to speak to anyone else?" asks Blaikie.  "There's a lot of preaching to the converted."

And there's also a lot of preaching about how things once were, adds Chubb, which isn't the way to engage the generation of Idle No More and the Occupy movements. She says the organizers of those recent social movements understood how to connect, but older generations experienced in social justice can help them focus and articulate their positions.

"There's enough of a cultural shift (that) 'Do it the way we do it' just isn't going to work," says Chubb.

brenda@suderman.com

Republished from the Winnipeg Free Press print edition October 26, 2013 D12

Participating in the Conversations

 (in alphabetical order) 

Jane Barter Moulaison is Acting Chair of the Religion and Culture Department of University of Winnipeg.  She is also an Anglican priest.  She has published several works in Theology and is interested in the manner in which religions can give rise to social and political change.

"Christians are called to a delicate balance, to love and protect the earthly city without being seduced by its conceptions of power and glory."

Bill Blaikie is a United Church Minister who was a Member of Parliament for almost 30 years, and subsequently served as a Manitoba cabinet minister for two years.  Prior to his time in public life, Bill was involved in an inner city ministry of the United Church in Winnipeg.  His recently published book, The Blaikie Report, explores the intersection of faith and politics.

"Always called to work with those who hunger and thirst for justice, the faith community is unavoidably engaged in the political dimensions of life."

Marianne Cerilli is a program and policy analyst for the Social Planning Council of Winnipeg.  Marianne has been an MLA with the NDP, a candidate for Mayor of Winnipeg, a school counselor, and recreation leader.

"For more than a century, faith-based organizations and secular community groups in our city have tackled the challenges of working together for social justice."

Allison Chubb is an Anglican deacon, has recently assumed the chaplaincy at St. John's College, University of Manitoba, and is also serving at All Saints' Anglican doing youth outreach in West Broadway.



"Social media, friend or foe:  could the Holy Spirit really be on twitter?"

Aiden Enns is editor of Geez Magazine, former managing editor of Adbusters magazine and founder of "Buy Nothing Christmas". 

"The legitimacy of Christians' political action - whether within organized politics or not - comes from its roots in the struggle, alongside and allied with those who suffer."

  

Jenny Gerbasi, a former Community Health Nurse, has been on Council since 1998.  She is a strong advocate for public art, accessible transportation options, ethics in government and neighbourhood planning.

 "Enlightened and progressive people from everywhere in our community need to be involved in the democratic process in order to bring positive change."
 

Kevin Lamoureux is an award-winning instructor with the Faculty of Education's ACCESS program, leading groundbreaking mentorship and inclusion programs within Aboriginal education.

"The Idle No More movement invites Canadians to think critically about identity and history and offer one another mutual support in creating positive change."

David Northcott has been Executive Director of Winnipeg Harvest since 1984 (with a brief interruption between 2004-2007), is a member of the Order of Canada and the Order of Manitoba, and maintains an active and passionate commitment to food security issues and human rights.

“Justice, rooted in love, can change the face of the planet.  How are we doing at home?”

Tim Sale, an Anglican priest and former MLA, has spent most of life working in the area of politics and public policy, including helping to found CHOICES, and serving in Cabinet (Minister of Health).

"Christians must be justice-seeking people, and engaging in political activity is one of the routes to bringing about right relationships among people and with creation."

Lynda Trono is the West Broadway Community Minister (United Church), as well as chair of the Education Committee of the Manitoba Multifaith Council.
"Doing good is more than simply random acts of kindness:  as people of faith, we must raise our voices to call for, and commit ourselves to the long work of systemic change."

Gordon Zerbe is a professor of New Testament at Canadian Mennonite University.  His recently published book, Citizenship: Paul on Peace and Politics, is a collection of essays that offers "a revisiting of Paul's theological vision and practical activism around the theme of citizenship."

"The very presence and manner of life of the Christian community is its supreme political gesture."

God's up to something on Social Media

In anticipation of the Faith in the City event, Allison Chubb has submitted the following article to the Rupert's Land News, an online news-service of the Diocese of Rupert's Land (Anglican Church of Canada).  Thank you, Allison, for getting the news out.

Allison

I have heard it said that social networking is a symptom of our consumerist, individualistic culture which should be prophetically resisted. Yet after several years of prayer, research, and experimentation, I’ve become convinced of quite the opposite: the Holy Spirit is, in fact, on twitter. As a postmodern in her late twenties who can remember life without the internet, I have watched my peers and my students change the ways they interact with one another. And while opinions on what this means abound, changing methods of communication is quite a normal thing.

While some Christians are afraid that communication changes mean a growing irrelevance for the Church and a narcissism which prevents young adults from seeking community, I would argue that God is up to something here, perhaps calling us to a new way of doing life together. After all, the Holy Spirit has never been one to sit idly by as humanity changes beyond recognition. We worship the God of yesterday, today, and tomorrow, One who is the master creator of culture and at work in all times and places.

On November 2^nd at the Faith and the City conference hosted by Augustine United Church, I will argue that social media is not only a valuable tool for the Church, but it is a place where God is already at work, drawing people into community and into God’s self. The ecumenical conference will focus on faith and political engagement, so I will look at how Christians might use social networking as a way to live into God’s call to pursue justice and mercy in the city. Other panelists include Jane Barter-Moulaison, Tim Sale, Aiden Enns, Lynda Trono, Bill Blaikie, and others.

Keynote Speaker Bill Blaikie's interview w. CBC's Strombo

In April 2012, Bill Blaikie (Faith in the City's Keynote Speaker on Friday evening) was interviewed by CBC's George Stroumboulopoulos, shortly after Bill's book The Blaikie Report: An Insider's Look at Faith and Politics was released.  This is how Strombo's website sets up the interview:

The Bio  
There are two things you should never talk about: religion and politics. Unless, of course, you're Bill Blaikie. Then you don't just TALK about religion and politics, you LIVE it. The United Church minister spent twenty-eight years in the House of Commons, two as Deputy Speaker. After he left, Bill went on to spend another two in the Manitoba legislature.

Photo Caption: CBC

But now that he's retired, Bill has some time for a little venting. You see, Bill doesn't see faith as only belief. He's committed to faith in action. He's a believer in the idea of the Social Gospel - the notion that Christian ethics can provide solutions for social problems and that economic justice is a religious value too.
So why the venting? Well, he's put off by the idea that religion in politics is just a conservative thing. Canadians seem to have forgotten that religion and politics was very much a thing of the left. And now that Bill's retired from formal politics he can address that. How? Well, for starters, he recently released a book. It's called 'The Blaikie Report: an Insider's Look at Faith and Politics'. We'll ask him about it and we'll find out what advice he has for the young, faithful, and politically motivated.

Please click here to view the interview. It's worth a look.