Pneumatic Tire

Saint Nicholas and National Day of Remembrance and Action on Violence Against Women

2011-12-06T12:45:00.000-08:00

December 6 is Saint Nicholas Day! In Germany, children put out their stockings (or shoes) on the eve of Saint Nicholas and he fills them with fruits & candies (or coal). In my house we celebrate Saint Nicholas Day because we have our own Saint Nicholas (our twelve-year-old). I usually just wish him a happy Saint Nicholas Day and buy him some chocolate. Lately I’ve taken him out for lunch to celebrate his saint’s day.

Another “tradition” that we’ve had on Saint Nicholas Day is to wake up to the radio reminding us that it is the National Day of Remembrance and Action on Violence Against Women in Canada. December 6 marks the anniversary of the murders in 1989 of 14 young women at l'École Polytechnique de Montréal. I’ve always had troubles reconciling the fun celebration of the patron saint of children with the remembrance of that terrible crime.

Today, as Matt Galloway reminded me of the memorial this morning, it seemed to make more sense. Saint Nicholas isn’t the Santa Claus of Coca-Cola ads, nor is he even Father Christmas. He was a real person living in the early fourth century A.D. As Bishop of Myra, located in modern day Turkey, he attended the Council of Nicea from which we have the Nicene Creed. Nicholas was a great protector of women. A story is told of a poor old widower with three daughters for whom he had no dowry. Without a dowry, the girls were destined to be sold into prostitution. In order to save the girls, and retain the widower’s dignity, Nicholas secretly provided the dowries by throwing bags of gold through the family’s window. (The gold supposedly landed in stockings or shoes drying by the fire.) You may have never thought of Santa Claus as someone doing what he could to stop the trafficking of vulnerable women, but Saint Nicholas surely did. He followed the example of his saviour Jesus in protecting vulnerable women and honouring them.

So, we can celebrate Saint Nicholas Day and remember and take action on violence against women on the same day. You can remember Saint Nicholas and wear the white ribbon in his honour; and like Saint Nicholas, you can take action to protect women who are some of the most vulnerable to violence: those who are trafficked, especially in the sex trade. One place to start is where many people at Runnymede Community Church help out: supporting Vancouver-based Ratanak International in their work to restore and rehabilitate Cambodian women and children from slavery in the brothels in Cambodia.

Loving The Enemy

2011-09-27T09:26:00.000-07:00

Loving the enemy, Blessing Those Who Curse You

A friend of mine recently returned from the TEDxToronto talks. She raved about them, except for the talk given by a former politician who used the opportunity to give a campaign speech that began with taking pot-shots at our current mayor. My friend rolled her eyes and said the comments were a cheap laugh in the context of the TED crowd. Politicians are an easy target for a cheap laugh. Many of my progressive friends have been taking the opportunity to mock our current mayor on Twitter & Facebook. In the current climate, where we have a right-wing mayor, a majority conservative federal government, and the possibility of a conservative provincial government, what’s a “Left-Wing Pinko Kook on a Bicycle” to do, if not throw mean-spirited attacks and insults their way?

The problem is that this is not the way Jesus teaches us to respond to “enemies,” or people we disagree with. What He says is, “Love your enemies, do good to those who hate you, bless those who curse you, pray for those who mistreat you.” (Luke 6:27-28 NIV) We progressives might feel like we are hated, cursed and mistreated by some of our leaders, but we must respond in love so that we “may be children of our Father in heaven.” (Matthew 5:45 NIV)

As a response to the nastiness that has plagued American politics of late, the Christian community and magazine Sojourners has called their people to sign the “Peace and Civility Pledge.” As the nastiness seems to be migrating north, I’d encourage Christians in my city and country to read and commit to it as well.

So what’s a Spirit-filled “Left-Wing Pinko Kook on a Bicycle” to do in Toronto? Put up and shut up? No, I believe that Christians have a call to speak prophetically to our rulers: see my previous post. The prophets of the Old and New Testaments did not just predict the future – they spoke God’s words and His ways to their rulers. John the Baptist was beheaded for calling the king to account. Jesus was not shy of telling the religious rulers where they were going wrong and He generally used very strong language to do so. We are to call our politicians to a better way, but we must do so with respect and humility. Ephesians 4:25-5:2 NIV

Does that mean that we must be humourless persimmon-sucking puritans? No! the prophets have a long history of using humour, drama, poetry and song to get God’s point across. Christians have a long history of turning our enemies’ insults into badges of honour: the names “Christian,” “Baptist” and “Left-Wing Pinko Kook on a Bicycle” were first given as insults!

So, have fun! But as St. Peter said, “Treat everyone you meet with dignity. Love your spiritual family. Revere God. Respect the government.” (1 Peter 2:17 MSG)

Rob, Meet Isaiah

2011-09-13T16:22:00.000-07:00

Rob, meet Isaiah

I woke up Monday morning to hear about the Fords’ proposed cuts to the Toronto city budget. The bullet points in the newspaper listed what’s on the chopping block:
● new affordable housing
● child care
● long term care
● libraries
● public transportation
● social services
● garbage removal
● police services
● street maintenance
● zoos and farms
● theatres, museums, and other attractions

My first thoughts were not about the “no service cuts” promises in the last municipal election, or how these things are hardly gravy. My first thoughts were about how similar this list is to one of my favorite Scriptures about the city. It’s found in Isaiah 65:17-25. It’s a passage about what the archetypal city (Jerusalem) will look like when heaven comes to earth. It is a picture of God’s dream for the city.

Here it is:
17 “See, I will create
new heavens and a new earth.
The former things will not be remembered,
nor will they come to mind.
18 But be glad and rejoice forever
in what I will create,
for I will create Jerusalem to be a delight
and its people a joy.
19 I will rejoice over Jerusalem
and take delight in my people;
the sound of weeping and of crying
will be heard in it no more.
20 “Never again will there be in it
an infant who lives but a few days,
or an old man who does not live out his years;
the one who dies at a hundred
will be thought a mere child;
the one who fails to reach a hundred
will be considered accursed.
21 They will build houses and dwell in them;
they will plant vineyards and eat their fruit.
22 No longer will they build houses and others live in them,
or plant and others eat.
For as the days of a tree,
so will be the days of my people;
my chosen ones will long enjoy
the work of their hands.
23 They will not labor in vain,
nor will they bear children doomed to misfortune;
for they will be a people blessed by the LORD,
they and their descendants with them.
24 Before they call I will answer;
while they are still speaking I will hear.
25 The wolf and the lamb will feed together,
and the lion will eat straw like the ox,
and dust will be the serpent’s food.
They will neither harm nor destroy
on all my holy mountain,”
says the LORD.

If I were to make bullet points for God’s dream city, based on this Scripture, they would look something like this:

● a people that God delights in. Jeremiah 9:24 says that God delights in people that practice kindness, justice and righteousness. (Is. 65:17-19)
● good health for the very young and very old. This includes good health care, a healthy environment, and, since poverty and illness go hand-in-hand, a good standard of living. (Is. 65:20)
● good housing and home ownership. (Is. 65:21-23a)
● good jobs with livable wages, a connection between work and life and people owning the means of production. (Is. 65:21-23a)
● hope for the future - specifically, hope for our children’s future. This would translate into investment in education and not leaving an inheritance of debt. (Is. 65:23)
● an intimate relationship with God, which no government can legislate, but they can legislate the freedom to have such a relationship. (Is. 65:24)
● true peace and a sense of safety, a reduction in crime and conflict, and unity among all people. (Is. 65:25)

I know the bullet points don’t match up exactly, but they are so close that I couldn’t help but think that the Fords are in danger of de-funding God’s dream for Toronto.
God’s vision for the city is heaven on earth; the Fords’ vision is lower taxes. The two visions seem to be inversely proportional.

Voting Our Prayers

2011-04-26T10:08:00.000-07:00

As children, those of us of “a certain vintage” began each school day praying the prayer that Jesus taught us.

“‘Our Father in heaven,
hallowed be your name,
your kingdom come,
your will be done,
on earth as it is in heaven. …

Most of us prayed without thinking what we were asking for. “What would it look like if God’s reign came?” “What would it look like if God got what He wanted here and now?” I think it is pretty important to ask these questions, especially since God often gets us involved in the answer to our prayers. (See Matthew 9:35-10:8.) As we head to the polls this week, these questions are important if we want to be involved in God’s answers to the prayer He taught us. We can vote our prayer if we understand what we are praying for.

So if God’s Kingdom came, if His will was done on earth as it is in heaven, what would it look like? What are we praying for? What are we shooting for? What does it look like when heaven comes to earth?

I think one of our best pictures of Kingdom Come is found in a prophecy given through Isaiah five hundred years before Jesus taught us His prayer. It’s found in Isaiah 65:17-25. It’s a picture of heaven come to earth.

17 “See, I will create
new heavens and a new earth.
The former things will not be remembered,
nor will they come to mind.
18 But be glad and rejoice forever
in what I will create,
for I will create Jerusalem to be a delight
and its people a joy.
19 I will rejoice over Jerusalem
and take delight in my people;
the sound of weeping and of crying
will be heard in it no more.
20 “Never again will there be in it
an infant who lives but a few days,
or an old man who does not live out his years;
the one who dies at a hundred
will be thought a mere child;
the one who fails to reach a hundred
will be considered accursed.
21 They will build houses and dwell in them;
they will plant vineyards and eat their fruit.
22 No longer will they build houses and others live in them,
or plant and others eat.
For as the days of a tree,
so will be the days of my people;
my chosen ones will long enjoy
the work of their hands.
23 They will not labor in vain,
nor will they bear children doomed to misfortune;
for they will be a people blessed by the LORD,
they and their descendants with them.
24 Before they call I will answer;
while they are still speaking I will hear.
25 The wolf and the lamb will feed together,
and the lion will eat straw like the ox,
and dust will be the serpent’s food.
They will neither harm nor destroy
on all my holy mountain,”
says the LORD.

So how do we pray/vote using Isaiah 65 as a guide? There are themes in these verses that may or may not fit into a party’s platform.

Verses17-19 envision a people that God delights in. Jeremiah 9:24 says that God delights in people that practice kindness, justice and righteousness.

Verse 20 envisions good health for the very young and very old. This includes good health care, a healthy environment, and -- since poverty and illness go hand in hand -- a good standard of living for everyone.

Verses 21-23a envision good housing for all and home ownership. They also envision good jobs with livable wages, a connection between work and life, and people owning the means of production. The end of 22 speaks of retiring with dignity.

Verse 23 envisions hope for the future; specifically hope for our children’s future. This would translate into investment in education and not leaving an inheritance of debt.

Verse 24 envisions an intimate relationship with God, which no government can legislate, but they can legislate the freedom to have such a relationship.

Verse 25 envisions true peace and a sense of safety, a reduction in crime and conflict, and unity among all people.

When we pray “Your Kingdom come,” this is what we are praying for. When you vote on Monday, is it what you are voting for?

Oscar & Mary on Christmas

2010-12-16T07:23:00.000-08:00

No one can celebrate
a genuine Christmas
without being truly poor.
The self-sufficient, the proud,
those who, because they have
everything, look down on others,
those who have no need
even of God - for them there
will be no Christmas.
Only the poor, the hungry,
those who need someone
to come on their behalf,
will have that someone
That someone is God.
Emmanuel. God-with-us.
Without poverty of spirit
there can be no abundance of God.
- Oscar Romero

“My soul glorifies the Lord
and my spirit rejoices in God my Savior,
for he has been mindful
of the humble state of his servant.
From now on all generations will call me blessed,
for the Mighty One has done great things for me—
holy is his name.
His mercy extends to those who fear him,
from generation to generation.
He has performed mighty deeds with his arm;
he has scattered those who are proud in their inmost thoughts.
He has brought down rulers from their thrones
but has lifted up the humble.
He has filled the hungry with good things
but has sent the rich away empty.
He has helped his servant Israel,
remembering to be merciful
to Abraham and his descendants forever,
just as he promised our ancestors.”
- Mary

Praying with the Publican

2010-11-04T11:24:00.000-07:00

We’ve been running God at the Pub at our neighbourhood pub for six or seven years now. Through all this time, the pub owner (let's call her Lydia) has been our host.

In the first session we did, the pub was having a rough time. The smoking bylaws were in flux; while Lydia was (at great expense) renovating the upstairs of the pub as a smoking area, the law changed again and the bylaw officer told her she could not allow smoking in that space. Meanwhile, two large pubs in the neighbourhood were allowed to have smoking areas, so all the smokers were going there. As Arthur and I cleaned up one night, Lydia told us that she was having trouble making the rent. Arthur asked if we could pray for her; she said that she would really appreciate that, and we put our hands on her shoulders and prayed that business would turn around. I think that God was so surprised to hear a Baptist pastor and elder praying for the prosperity of a pub that He couldn’t say no! Soon after, the smoking laws changed so that no pubs could allow smoking, and "our" pub came out with a new menu. Now Lydia is run off her feet and doesn’t have any worries about making the rent!

We’ve become good friends over the years. She will sometimes sit in on a session if she isn’t too busy. And every once in a while she mentions with fondness the time that Arthur and I prayed for her -- and how things turned around so quickly after that!

A few months ago, Lydia was in a lot of pain from shingles. We told her that the following week was the Alpha healing evening and suggested that maybe she’d like to come. When the healing evening rolled around, I had forgotten completely about her shingles or our invitation. While we were praying for others for healing, Lydia came upstairs and was puttering around the bar while we were praying. I thought it was strange – normally she tries to be extremely quiet while we are having discussions or praying. (Okay, I’m slow.) We were going a bit late, and I thought she wanted me to settle the tab so she could go home. As I got up to pay, Linda Ruth suggested I ask Lydia if we could pray for her. I paid and asked if she would like prayer – she said that she would, but that she was late to meet someone. I said that it was okay and we could pray for her without her there. She said, “No, I really like it when you put your hands on me to pray!” So she stayed and the small group of us laid hands on her and prayed that God would heal the shingles, take away the pain and let her get some rest. You could tell that she was deeply touched – we all were. And I’m still praying madly that God will show himself to her through healing.

I wrote the above last spring. God gave Lydia immediate relief from her pain and she is now completely healed. At the end of the course, she came to our final Alpha evening in one of the leader's homes. She knows that God had a hand in her healing, but she still has some hurdles to get over before she makes that step into the Kingdom - keep praying!

Proclaiming the Kingdom in 2010

2010-04-15T09:07:00.000-07:00

"Peace be with you! As the Father has sent me, I am sending you." And with that he breathed on them and said, "Receive the Holy Spirit. If you forgive the sins of anyone, their sins are forgiven; if you do not forgive them, they are not forgiven." – John 20:21-23

N.T. Wright, in his book “The Challenge of Jesus,” is trying to understand how we apply this passage to our lives 2,000 years later

He says this:

The human race has been in exile; exiled from the garden, shut out of the house, bombarded with noise instead of music. Our task is to announce, in deed and word, that the exile is over: to enact the symbols which speak of healing and forgiveness, to act boldly in God’s world in the power of the Spirit. As I suggested earlier, the proper way to expound the parables today is to ask: what should we be doing in God’s world that would call forth the puzzled or even angry questions to which parables like these would be the right answer?

At the risk of trespassing in areas I know little or nothing about, let me simply hint at some ways in which this might work out. If you work in information technology, how is your discipline slanted? Is it slanted towards the will to power or the will to love? Does it exhibit the signs of technology for technology’s sake, of information as a means of disadvantaging those who don’t have access to it by those who do? Is it developing in the service of true relationships, true stewardship, and even true worship, or is it feeding and encouraging a society in which everybody creates their own private, narcissistic, enclosed world? Luther’s definition of sin was “homo incurvatus in se:” humans turned in on themselves. Does your discipline foster that, or challenge that? You may not be able to change the way the discipline currently works. You may be able to take some steps in that direction, given time and opportunity, but that isn’t necessarily your vocation. Your task is to find the symbolic ways of doing things differently, planting flags in hostile soil, setting up signposts which say that there is a different way to be human. And when people are puzzled at what you are doing, find ways, fresh ways, of telling the story of the return of the human race from its exile, and use those stories as your explanation.

Or suppose you work in fine art, or music, or architecture. Is your discipline still stuck in the arrogance of modernity? Or, more likely, is it showing all the signs of the postmodern fragmentation, the world which declares that all great stories, all overarching systems, are power-plays? Is your discipline run by people with a strong political agenda, so that (say) unless you’re a committed Marxist they don’t think you can be a serious artist? Your calling may be to find new ways to tell the story of redemption; to create fresh symbols which will speak of a home for the homeless, the end of exile, the re-planting of the garden, the rebuilding of the house. I knew a young artist who became a Christian at Oxford, and struggled with tutors who despised him for it. His answer, to his own surprise, was to start painting abstract icons. They were spectacular and deeply beautiful. He didn’t tell his tutors what they were until they had expressed their surprise and delight at this new turn in his work, drawing forth from him quite fresh creativity which they couldn’t help but admire. Then, when they asked what was going on, he told them the story.

So we could go on. If you are to shape your world in following Christ it isn’t enough to say that being a Christian and being a professional or an academic (to address these worlds particularly for the moment) is about high moral standards, using every opportunity to talk to people about Jesus, praying for or with your students, being fair in your marking and assessment, and honest in your speaking. All that is vital and necessary, but you are called to something much, much more. You are called, prayerfully, to discern where in your discipline the human project is showing signs of exile, and humbly and boldly to act symbolically in ways which declare that the powers have been defeated, that the Kingdom has come in Jesus the Jewish Messiah, that the new way of being human has been unveiled; and to be prepared to tell the story which explains what these symbols are all about. And in all this you are to declare, in symbol and praxis, in story and articulate answers to questions, that Jesus is Lord and Caesar isn’t; that Jesus is Lord and Marx, Freud and Nietzsche aren’t; that Jesus is Lord and neither modernity nor postmodernity are. When Paul spoke of the gospel he wasn’t talking primarily about a system of salvation, but about the announcement, in symbol and word, that Jesus is the true Lord of the world, the true light of the world.

From N.T. Wright, “The Challenge of Jesus” p.143-4

2010-04-13T12:03:00.000-07:00

Good News!

If “convincing people of their need” is not our first step in proclaiming good news to the poor, what is the first step? (See last post) I think that there are two answers to that.

First, I do believe that everyone needs the Gospel, and when we listen to people, sooner or later they might explain to us when and how the Gospel sounds like good news to them. I remember in a discussion in university, Don Posterski said, “Evangelism is listening.” I think that he was right: evangelism is about listening to our friends, and listening to the Spirit to hear where the Good News sounds like good news. This kind of listening is hard to do among the poor if we continue in a power-imbalanced relationship with them. We need to be with the poor to listen to them. We serve with and among the poor. We cannot listen if we are only providing a service to the poor (as "benefactors") and then stepping back again, out of relationship.

The second starting point is not just a proclamation but a demonstration of the Gospel. I’ve been musing about Paul & Silas’ interaction with the jailer in Philippi as described in Acts 16. Paul & Silas are beaten and jailed for negatively impacting some businessmen’s bottom line by freeing a slave girl from a demon. In chains, they sing praises to God. God shakes the jail so that the doors fly open. In those days, if a jailer lost his prisoners, he would suffer the sentence of the prisoner or he would be killed. Paul & Silas’ jailer sees that the doors have been opened and he pulls out his sword to kill himself rather than die at the hands of an executioner. Paul calls out, "Don't harm yourself! We are all here!" The jailer got a torch and ran inside. Badly shaken, he collapsed in front of Paul and Silas. He led them out of the jail and asked, "Sirs, what do I have to do to be saved?" Aren’t those the words that we’d all love to hear? “What must I do to be saved?” That is when the Gospel becomes good news to the ears of the listener.

How does the jailer get to that question? He is a pagan jailer – any understanding that he might have of the One God, or of Jesus Christ, would have come through possibly hearing the content of Paul & Silas’ hymns of praise. He comes to the question because of encountering the power of God and the kindness of Christians. The only thing that he knows about the God of Paul & Silas is that He can open jail cells. The only thing that he knows about Jesus’ followers is that they just saved his life by sacrificially staying in the open prison. Knowing these two things, he wants "in" – he wants to follow, too.

I believe that if we bring our friends to a place where they can encounter the power of God & the sacrificial kindness of Christians, they are much more likely to ask that question, “What must I do to be saved?” In ministry to the poor, this means that we need to express all the gifts of the Spirit with them – God shows His power through healing, prophesy, words of wisdom and knowledge, Spirit-empowered help and encouragement. If nothing else, we can introduce people to the powerful presence of God through prayer. It also means that our kindness to the poor must go beyond charity. We must learn to “spend ourselves on behalf of the poor.” (Isaiah 58:10) Paul reminds us in Romans 2:4 that it is God’s kindness that leads us to repentance. Most people will experience God’s kindness through the kindness of Christians.

Good News?

2010-03-18T14:29:00.000-07:00

Last April, at the Mobilization to End Poverty in Washington, DC, I was in a post-conference panel discussion on theology and social justice. One woman, who worked in a medical clinic for the poor in the US, asked (with a great deal of angst) about the ethics of sharing our faith with the people that we are giving aid to. She voiced an issue that I hear a lot from those who serve the poor: “Is foisting our beliefs on those who are in need what we are supposed to do?” “People have come to us looking for food, good health, a job, a place to live; they didn’t come to be preached at!” “There is a power imbalance in social services. We have what they want--do we force them to listen to our sermon before we give it to them?” These are good questions.

Jesus, in his first public words in Luke’s gospel, quotes from Isaiah 61:
"The Spirit of the Lord is on me,
because he has anointed me
to proclaim good news to the poor.
He has sent me to proclaim freedom for the prisoners
and recovery of sight for the blind,
to set the oppressed free,
to proclaim the year of the Lord's favor." (Luke 4:18-19)

This is widely seen as Jesus' mandate for ministry and his mandate for the Kingdom he is proclaiming. If this is Christ’s mandate, then it is also the Christian’s mandate. Then why is it so hard to proclaim good news to the poor?

I think that one of our difficulties is that we have been exposed to a “sales model” of evangelism. When we are selling a product to someone, we first need to convince them of their need for the product. We follow a paradigm like this: “You may not know it, but you could have gingivitis! Gingivitis is bad; it could kill you, or worse, give you bad breath! Our product cures gingivitis. You need to buy our product.” We have been "selling Jesus" the same way that Johnson and Johnson sells mouthwash! The thing is, “you are a sinner in danger of the fires of hell” doesn’t sound much like good news – even if you are not poor.

Jesus doesn’t use the sales model of evangelism. He doesn’t try to convince the poor of their need for God. The only people he does try to convince are the religious rulers. He assumes that the poor already know their need.

Maybe those of us who serve the poor would have less of a problem proclaiming good news to the poor if our gospel sounded like good news to the poor! More on that to come…

Haiti

2010-01-18T14:24:00.000-08:00

This is the message from Sunday - I thought it was worth posting here.

Our response to Haiti: Where is God in Tragedy?

La Presse reporter Chantal Guy was in Port-au-Prince when the quake struck. She shares this exclusive report with the Toronto Star, Thursday Jan 14 2010:

PORT-AU-PRINCE–On the highways and the streets, they are walking, by the hundreds, in silence.

This kind of silence is rare in Port-au-Prince.

Some bear their dead, covered in sheets, on stretchers. They don't know where to go.

Those who aren't walking sit in groups in front of homes that are no longer livable, scattered in waves all the way to the gardens of the legislature, where makeshift camps have sprung up.

"God is angry," a man calls to us.

A woman's long wail pierces the air from the mountain. Just one.

…

From where I'm writing, the starry sky is cloudless. Earlier we heard people praying and singing. Yes, there are many prayers in Port-au-Prince – a city where the words "God" and "Jesus" are everywhere.

One might think they can't hear.

While many of us responded with shock and deep concern, often we have that nagging question of “Why?” in the back of our heads. Why does this happen? Like Chantal Guy, you might be angry with God and say that he is not there, he is not listening.

Some of you might have heard, and been horrified by, Pat Robertson’s answer to the “Why?” question.

This is a quote from Robertson on the day after the tragedy:

Something happened a long time ago in Haiti, and people might not want to talk about it. They were under the heel of the French. You know, Napoleon III, or whatever. And they got together and swore a pact to the Devil. They said, we will serve you if you'll get us free from the French. True story. And so, the Devil said, okay it's a deal.

Robertson believes that God has cursed Haiti because of that supposed pact with the devil over two hundred years ago. All of Haiti’s troubles, including this earthquake, are punishment from God.

Haiti’s History

The tragedy of Haiti — which, along with the Dominican Republic, makes up the island of Hispaniola — begins with Christopher Columbus's first voyage to the Americas. Estimates of the island's Taino population at that moment are as high as eight million. Eighteen years later, the native population was about 50,000. By time the French came, in the second half of the 17th century, there were no natives left at all. They had been worked to death, murdered and decimated by European disease. The French took the western third of the island and named the territory Saint-Domingue.

The French turned the colony into a plantation economy, powered by slave labour. The wealth Haiti generated for France was enormous. In 1776, it was generating "more revenue than all 13 North American colonies combined." By 1789, the colony supplied three-fourths of the world's sugar. But that wealth came on the backs of the slaves that produced it. 29,000 African slaves were arriving in Haiti every year, just to keep the population stable. One third died within three years of their arrival. Those that lived suffered the whip, rape, and terrible tortures.

In 1791, the slave uprising began. Thirteen years later, the French had been routed and the new leaders reclaimed the island's Indian name, “Ayiti.” According to one historian, it is the only example of "an enslaved people breaking its own chains and using military might to defeat a powerful colonial power."

Independent Haiti started with a devastated economy and infrastructure as well as the hostility of much of the rest of the world's rulers. The Haitians had burned the French off the island. The US and Europe isolated Haiti. Soon it was an era of gunboat diplomacy, with Germany, France, England and the US sending ships into Haitian waters to enforce their demands.

Twenty years after independence, as the king's King Charles X warships cruised just over the horizon from the Haitian capital, a French emissary demanded 150 million gold francs in exchange for recognizing the new republic. The implicit alternative was invasion and re-enslavement.

It was a huge sum, about five times Haiti's annual export revenue. Haiti's then-president reluctantly agreed, taking on a crushing debt.

The US was the main aggressor against Haiti: it sent warships to Haiti at least 30 times from 1849 to 1915. From 1915 to 1934, the Americans outright occupied Haiti. After the Americans left, twelve years of repressive stability followed. Then a period marked by military coups culminated in the army's installing Dr. François Duvalier in 1957.

"Papa Doc," and his son Jean-Claude ("Baby Doc") would rule Haiti until protests forced the latter dictator to flee in 1986. In 1982 a Canadian parliamentary committee had described their rule as a "kleptocracy." Both tyrannical thieves were propped up by the US because of their anticommunist rhetoric during the Cold War.

The military took over and ruled Haiti, except for a few months, until 1990 when Father Jean-Bertrand Aristide was elected. Seven months later, the military staged another bloody coup, and Aristide soon went into exile.

In 1994, Haiti was occupied by a multinational force that was dominated by US troops.

Aristide resumed his presidency until 1996, but he was elected again in 2000. In early 2004, the opposition was in military control of a large part of Haiti. Aristide was forced from power in February; he said he was kidnapped by the US.

A multinational interim force with eventually 3,600 troops was formed. Canada played a major role in this force.

That year, floods in May and September claimed 5,000 Haitian lives. Others died in the continuing political violence.

In 2008, Haiti was once again devastated, this time by storms and hurricanes. At least 800 people died and a million were left homeless.

Back to this strange idea that Haiti was cursed because of a pact with the devil – the slaves who revolted would have followed their African animistic religions. Merged together, and along with some aspects of Christianity, these religions became Voudun or Voodoo. The Haitians may have said prayers and made sacrifices to their gods before going into battle, but, as violent and terrible a religion as voodoo is, it is not devil worship – a pact with the devil would not have been in the Haitians’ worldview.

And it only takes this simple reading of Haiti's history to realize that God has not cursed Haiti – the so-called “Christian” nations of France, Britain, Germany and the US have cursed it, though. The reason that Haiti is the poorest country in the Americas is because the West has kept it that way, punishing these upstart slaves for trying to win their freedom.

The reason that the storms of 2008, and the earthquake of 2010, have caused such damage and loss of life in Haiti is because of the poverty.

Why?

It is so easy to turn to the question, “Why,” at a time like this. “Why does this happen?” “Why does God let it happen?” “Why does God make it happen?”

The survivors of the earthquake, camped overnight in St. Pierre's Plaza, Port-au-Prince, sang a hymn whose lines say,

God, you are the one who gave me life.
Why are we suffering?

I'm not so sure that I have a good answer to that question, except that our world is broken and there are times that her brokenness rears its head very violently.

Asking “Why?” can get us into the place of the man who cried “God is angry!”, or the journalist who said “God is deaf!” or Pat Robertson who would blame this tragedy on the Haitians themselves and on God.

Maybe the better question is “Where is God?”

Two preachers wrote eloquently about this in their blogs:

Jim Wallis:

I also want to say a word about God and evil. Pat Robertson said that Haiti’s earthquake was caused because of the country’s “pact with the devil.” I don’t even know what he means, nor do I care. But I want to say this: My God does not cause evil. God is not a vengeful and retributive being, waiting to strike us down; instead, God is in the very midst of this tragedy, suffering with those who are suffering. When evil strikes, it’s easy to ask, where is God? The answer is simple: God is suffering with those who are suffering.

John Piper

Jesus in Haiti

After the Earthquake –

Do you consider safety, or your health,

A sign from me?

I am not awed by might, nor struck by wealth,

Or poverty.

O, I am struck! And crushed. Buried, I wince,

And dying, pray,

A sympathetic Priest in Port-au-Prince,

Even today.

But there, in those United States the boot

Is on my face.

“Saul, Saul,” I ask, “Why do you persecute

And not embrace?”

Your King, I lift my arms to you in peace

And patient grief;

And summon now to Haiti enemies

For my relief.

God is with Those who Suffer

Jesus is there – he says, “I was hungry and you gave me something to eat, I was thirsty and you gave me something to drink, I was a stranger and you invited me in, I needed clothes and you clothed me, I was sick and you looked after me, I was in prison and you came to visit me.

... ”Truly I tell you, whatever you did for one of the least of these brothers and sisters of mine, you did for me.” - Matthew 25

What should we do?

In Romans 8, Paul, speaking of natural disasters, says that the whole earth is groaning as if in childbirth. He says: “The creation waits in eager expectation for the children of God to be revealed.” (Romans 8:19)

The groaning is the time for us to reveal ourselves as children of God – children of the compassionate One, the merciful One, the loving One.

Reveal yourself

Pray – God says to Moses in Exodus, “I have heard the groaning of my people.”

He says in the Psalms: "Because of the oppression of the weak and the groaning of the needy, I will now arise," says the LORD. "I will protect them from those who malign them." (Psalm 12:5). Pray for food and water supplies, for coordination and wisdom for the NGO workers on the ground, for comfort for those who mourn, for justice for Haiti.

Give – We have a connection to Haiti Partners. Donations to World Vision are matched dollar for dollar by the Canadian government. The Royal Bank of Canada has also instituted a donor matching program.

Continue your support – We have a lot of past to make up for! Keep up your support for Haiti; help as we work among the Haitians in the Dominican Republic; support Haiti Partners; come to the book launch on January 24 (www.haitipartners.org); advocate for Haiti.

Remember – We so quickly forget about tragedies. Haiti could have used this much attention before the earthquake! It has already fallen off the top trending twitters. Keep the story alive.

Support – Let the Haitians in Canada that you are acquainted with know that you are with them.

Full of Hot Air

2010-01-04T11:29:00.000-08:00

I’ve wanted to start a blog for a while now, mostly as a place to write about how the Spirit-filled life relates with everyday life, and in particular connects with social justice and compassion. I finally tried to start a few months ago, but got stymied at the first step of creating a blog – naming it. I kind of knew where I wanted to go with the blog, but had no idea what a good name would be.

“Mike’s Blog – good eats here” was likely already taken. I thought of a bunch of names as I mused, “Spirit Moves” being my favorite, which incidentally is a fantastic CD by Fergus Marsh. I’m not sure Ferg would have appreciated me stealing his title, and since I’m hoping his wife, Lynn, will write every once in a while, I think he’d find out about the theft.

So I’ve sat on it for a while. But then on Epiphany Eve eve, I had my own epiphany! I wanted to talk about the Holy Spirit in everyday life – spirituality where the tire hits the road, as it were. The Greek word for spirit, wind, breath and air is "pneuma" (if you are Rob Bell, you spell it “nooma”). So there you have it -- I have a name! Pneumatic Tire. I may change it to Pneumatic Tirade though…