in nuclear capabilities would seem to be a step in the direction of eliminating the threat of nuclear war but other actions taken by those in power would suggest that these weapons are here to stay. Just the day before, on the second stop of our Trifecta Resista we gathered outside the Banister Federal Complex, the home to the old Kansas City Plant. We were there to bear witness to the toxic mess being left by this factory that produced 85% of the non-nuclear materials for the United States nuclear bomb arsenal. Te National Nuclear Security Admin- istration has relocated the Kansas City Plant to a new location leaving behind contami- nation of chlorinated solvents, petroleum hydrocarbons, PCBs, and beryllium. Te cost of the new plant is estimated at $673 million. For a country with a president who claims to desire a world without nuclear weapons that is a lot of money spent on the improvement of our nuclear weapons infrastructure, a lot of money that could buy a whole lot of salt. Te other stop of our Trifecta was a visit to Ft. Levenworth, KS. It is there that Chelsea Manning and Greg Boertje-Obed are impris- oned. Anyone who has ever been in jail or prison will tell you that even salt is a treat when it comes to the food served there. Tese are two people who, as Jesus commanded, refused to lose their saltiness, even at great As we stood vigil outside of Whiteman Air Force Base on the fnal day of this years Tri- fecta Resista my mind kept returning to one thing, salt. Nearly 70% of Afghan children face iodine defciency. With iodine defciency comes functional and developmental abnor- malities. Te solution is simple, iodized salt. And the cost? Only 5 cents per child per year. Tats compared to the 2.1 million it costs to keep one US soldier in Afghanistan for one year. Tis was the message of the talk given the night before by long time peace activist Kathy Kelly. She could have just as easily com- pared the cost of iodized salt to the 16.9 mil- lion dollars it costs to build a new MQ-9 Reaper drone or the 2,500-3,500 dollars it costs per hour to fy one. Just to be clear, the money spent on one fight hour could cover the cost of a years supply of iodized salt for ffty to seventy thousand Afghan children. Later that morning Kelly was arrested with one other as she entered Whiteman in protest of US drone warfare controlled from that base. Salt. I thought about it more and more. Jesus told us to perform the works of mercy, feed the hungry, clothe the naked, care for the sick etc. As Catholic Workers, we try to make those works the center of our every day lives. I guess there are some we take for granted, like giving salt to the saltless. Iodine isnt something that people in wealthier nations think about very often but according to a UNICEF report on the lack of Iodine in Afghanistan, Iodine defciency is common in women, resulting in low birth weight, deafness, and cretinism in new-borns - lack of iodine is believed to con- tribute to a reduced IQ level of up to 15 points in some parts of Afghanistan. Tat morning at Whiteman my musings on salt lead me beyond the plight of Afghan chil- dren. It reminded me of the Strategic Arms Limitation Talks and the subsequent resulting treaties. Tey are most referred to by their acronyms, SALT 1 and SALT 2. Tese 1970s era treaties were the frst bilateral agreements between the United States and Soviet Union on the issue of nuclear arms control and the predecessors to the New START treaty in efect today. Te terms of the New START cost. Both have been imprisoned for revealing the lies we have been told about the way our military works. I knew that Jesus talked of being the salt of the earth and that he commanded us to have salt in yourselves, and be at peace with one another but didnt realize until I looked it up that salt is mentioned 35 times in the Hebrew Scriptures and 6 more in the Chris- tian. Salt was a symbol of the covenant with YHWH. It is a ftting parallel that our reliance on military prowess rather than on God is manifest in money spent on weapons rather than human needs such as iodized salt. Paul, writing to the Colossians from prison, mentions salt. He says, pray for us, too, that God may open a door to us for the word, to speak of the mystery of Christ, for which I am in prison, that I may make it clear, as I must speak Let your speech always be gracious, seasoned with salt. When acts of war are orchestrated in your hometown but perpetrated half a world away the phrase think globally and act locally carries a whole new meaning. As the use of drones proliferates more and more bases are being converted to drone piloting centers. Tankfully, it seems that with every base that starts piloting drones there comes resistance. From Syracuse, NY and Las Vegas, NV to Des Moines, IA and Knob Noster, MO people are fnding that they, like Paul, must speak. Tere are many that have even been arrested delivering copies of international law to and blocking the entrances of military bases as they attempt to (though they may not use the exact language) make it clear that the word of God (that is Love) does not permit the likes of drones. Tey are dedicated to non-violence but their message is certainly seasoned with salt. If we lose our saltiness, if we allow our- selves to just blend in with the mass of people and be complacent in war making we will, as the gospel says, only be thrown out and trampled underfoot. I pray for the sake of the children of Afghanistan and for the entire world that we may all learn to be salty. by Teo Kayser Ordinary Time 2014 Have Salt In Yourselves Cherith Brook P r a c t i c i n g G o d s M e r c y & G o s p e l R e s i s t a n c e C A T H O L I C W O R K E R S o E l i j a h d i d a c c o r d i n g t o t h e wo r d o f t h e L o r d ; h e we n t a nd l i v e d b y t h e Ch e r i t h Br o o k a nd t h e r a v e n s b r o u g ht h i m b r e a d I Ki ngs 17 Georgia Walker, Tamara Severns & Kathy Kelly at Whiteman AFB. Georgia & Kathy presented bread to the arresting ofcers 2 Cherith Brook Catholic Worker Ordinary Time 2014 By the Rivers of Babylon By Robert P. Hoch Book Review by Josh Armfeld It seems quite common for the church nowadays to be, well, comfortable. We cater to seeker sensitivity. We have nice build- ings and big parking lots and fancy technology and we are so thankful that we live in a land founded on Christian principles, a land where we are free to be Christian. We pray for those in other lands that are sufering under religious persecution, poverty and war, and we often fnancially support humanitarian aid organi- zations or mission teams that work in places of sufering, but our own congregations are far from the stench of poverty. Many would consider this a blessing, a sign of Gods favor. Although, this may depend on how one would interpret scripture. If we consider how much the church in our comfortable western world has declined in recent years (many are saying we have entered an age of post-Christen- dom), while the church is growing rapidly in places where it is violently persecuted, we may wonder whether comfort and seeker sensitiv- ity are really qualities of the gospel. Te second century church father Tertullian said that, Te blood of the martyrs is the seed of the church. Tis was very much true for the early church. Somehow, in the midst of perse- cution and sufering, the church seems to be the strongest. A community experiencing per- secution is forced to create a new reality for it- self, for the sake of its identity and its survival. It creates alternative politics and alternative economics. Te presence of physical sufering fuels a longing for this new reality to come into existence, a reality free from sufering, the kingdom of God. Often it seems to be in the unlikely places of sufering and persecution, where in all likelihood the church should not exist, that God seems to work wonders. Isnt this what Jesus is trying to explain to us with all of his the kingdom of God is like parables? Robert Hoch, associate professor of homilet- ics and worship at the University of Dubuque Teological Seminary, recently wrote a book called By the Rivers of Babylon: Blueprint for a Church in Exile. In this book Hoch explains the signifcance of exile in the vocation of the church. Hoch is especially interested with the physical aspect of exile in his research, high- lighting the fact that most of scripture as writ- ten from a context of exile, as slaves in Egypt, as captives in Babylon, as prisoners of Rome. Hoch is concerned that the church nowadays all too often spiritualizes the idea of exile and is no longer in the business of creating alterna- tive realities in the world. With a look into the texts of the prophet Jeremiah, Hoch reminds us that Israel was sent into exile by God. (Jer- emiah 29:1-7) With this understanding of the text Hoch says, Te church gains a profound and subtle narrative for its interpretation and embodiment of its vocation in the world. If it is Gods exile and only penultimately Babylons, then the exile we experience now is not merely exile but promise, not merely displacement but the intimation of promised return, not merely loss of coherence but the drama of our own humanization. If we miss the historically exilic narrative of scripture then we also lose sense of the churchs own exilic context today. Hoch says, Te uncritical spiritualization of exile contributes to the shape of the church, to the sense that the church is more of a chaplaincy than a mission, a club of likenesses rather than an unlikely community forged by Gods recon- ciling love. Hoch shares about communities and church- es, which he visited for the writing of this book, which have intentionally placed themselves in modern day situations of exile. He says that each of the communities share two distinguish- ing characteristics: they are each innovative in worship and striking in the act of witness. Hoch says that these expressions of church test not only the boundaries of the principali- ties and powers but, crucially, the boundaries we have come to inhabit as normative for the life of the local church. Tese communities, ofer tantalizing glimpses into one part of what of is being called the missional church, a broad ment in scope and diversity. Because these communities arise out of specifc contexts of exile, they represent particular expressions of the missional church. Tese communities live and thrive on the sidewalks, reservations, and underpasses of North American society by inscribing cultures of deportation with the wit- ness of Gods sending and gathering activity. Te communties Hoch visted included: No More Deaths, a group that ofers hospitality and care for undocumented migrants who are trekking across the Arizona deserts; Frontera De Cristo, a mission of the Presbyterian Church (USA) and the Presbytery of Chihuahua, Mexico that focuses on a joint efort to nurture church development, health and family ministry, a community center, just trade, and migrant resources; Cherith Brook Catholic Worker, an intentional Christian community that ofers hospitality to the homeless and poor of North- east Kansas City; And Nez Perce Presbyterian camp, a Christian retreat camp for Nez Perce Native people but also Native people from all over the U.S. Hoch claims that the heart of this book is not so much to criticize the church but to seek to imagine a church in the borderlands, a church that forges [its] worship and witness amid actual exilic realities. In each chapter, Hoch tells stories of the people that he meets that live their lives in exile each day, i.e. the undocumented immigrant, the migrant worker, the homeless and working poor, the felon, the refugee, the abused, etc. And along with these modern stories of exile, Hoch shares with us the Biblical stories of exile, one of those being the story of Ruth and Naomi. Te book of Ruth is a story of economic migration, the story of Naomis family feeing famine in Judah in search of a new life in the land of Moab. Unfortunately the story doesnt go so well with Naomi and her familys search for economic stability in Moab. Naomi is forced to return to Judah after the death of her husband and sons. However, Naomi does not return alone, but with Ruth who is a Moabite and who is also her daughter-in-law. Tese two women are bound together in their common struggle for survival. However, Ruth is an un- welcome guest in the land of Judah, and when Naomi returns to Judah, she is scorned by the Jewish community for assimilating into Moabite culture and bringing home any enemy of Judah. However, Ruth and Naomi overcome considerable odds to form a new family again in Judah. What is signifcant about this story is Naomis and Ruths dependence on one another for survival. With this story Hoch emphasizes the churches call to solidarity with marginal- ized people. When the church recognizes its call to bring heaven to earth, and to proclaim good news to the poor, we remember that we too are very much marginalized by the prin- cipalities and powers of this dark world. Paul says in Ephesians 6:12 that we fnd ourselves daily wrestling not against fesh and blood, 3 Ordinary Time 2014 Cherith Brook Catholic Worker but against the rulers, against the authorities, against the cosmic powers over this present darkness. And this is because we imagine a world free of sufering and injustice, free of war and oppression. We imagine a world without borders. Tis is why solidarity with the poor is so crucial for the church. Just as Naomi and Ruth are bound together in their struggle for survival, we are bound to the struggle of the poor. How can we make heaven a reality in this world if we do not listen to the cries of the poor? In Hochs own words, What if the website were less important to the church than the way it interacted with its social and political soil? In communities which Hoch visited, the struggle of the poor had become the struggle of the community. In the example of Cherith Brook, a homeless guest may be invited to live in a guest room or Christ room in the commu- nity. In this invitation the community agrees to- gether to commit to journeying with their guest from the brokenness of homelessness to dignity and wholeness again, whether that means fghting joblessness or fghting mental illness, etc. Sometimes, the journey is more successful than others. Sometimes the guest gets a job and an apartment and is able to live independently. Other times the guest may end up on the streets again. But the struggle becomes a common one as lives become tangled together in solidarity. For Cherith Brook, the goal is not to be success- ful, but to be faithful, to commit to the journey both spiritually and physically and to trust that God will make a way. For Hoch the journey from exile to homeland is a crucial symbol for the church. In places of exile, we often cannot see the way out. Ex- iles are wanderers in a land that is not their own. But for the exiled church, we are not only wanderers. We are pilgrims with a promise and we are journeying towards a new creation. It is because of the promise of resurrection that we know that we will return home. Hoch believes that the church must reconsider its terms of success. We should not consider so much the growth of membership in our churches, but instead the growing of our faith. Hoch says, Te church fnds its home not by purifying its membership rolls or its dogmas, but by radicaliz- ing its faith. In and through practices of return, the church appears to be scattered by powers even as it is awakened through the activity of the Spirit to the new creation taking shape. We know that as we journey faithfully toward this new creation, God will bring us to the promised land. God makes the way possible and brings us through deserts and seas and hostile places to the new creation that is promised to us by God in Christ and the resurrection. continued... Babylon Did you know that several happy hives of honeybees hide along Cherith Brooks back fence? Tese little commu- nities have been working away for the past few years, increasing the productiv- ity of the garden, sharing honey, and (occasionally) gifting visitors with a sting. As Ive shadowed Eric and gotten to know the hives a bit this year, I thought Id share 10 things Ive learned about bee-ing around the bees. 1) Breathe calmly. Youve heard that bees can smell fear? If youre breathing heavily, they can smell more of it. Try to take slow, even breaths if you see a bee near you. Send them love. 2) Move slowly. Pretend like youre in almost-solid- ifed Jell-o. Tis is another way to seem less threaten- ing. Remember, if a bee stings you, its guts come out and it dies. Bees dont want to sting people, but they will if you seem like a threat to the hive. Along the same lines, try to avoid crossing or standing in front of hive entrances. 3) Dress lightly. If youre going to be near the hives, dont dress like a bear. Bees have learned over hundreds of years that bears like to destroy hives, and they respond accordingly. 4) Smoke gently. Beekeepers have found smoke to be the most efective tool for calming or confusing bees. It not only makes it harder for bees to smell you; it also sends them a signal to go drink honey (maybe they think their tree is on fre?). 5) Listen attentively. Particularly if its hot (and they are trying to cool the hive) or theyve been smoked, bees Honeybee Hivezzz by Chris Homiak have quite an impressive, holy hum. Listen for it! Also, if you want to become a beekeeper, fnd someone with experience and shadow her, listening carefully. 6) Sweat profusely. Bee- keeping happens when its warm and fowers are blooming. Unless youre super brave or non-allergic, youll want to cover up from head to toe. Tis means sweating a lot. 7) Look closely. Quite a bit of beekeeping is like playing Wheres Waldo, scanning and squinting for small details amidst a complex, moving mass of bees. Bee- keepers open the hives to check out the health of the queen and the hive, which can be determined by whats inside the honeycombs in various frames. 8) Experiment carefully. Pests, disease, and swarms often call for creative inter- vention if youre trying to do organic beekeeping and want a honey harvest. 9) Harvest proportionally. Bees need honey to make it through winter, when fowers arent blooming and shar- ing nectar. You can only take the extra honey from the supers on top of the hive body boxes. 10) Taste regularly. Teres nothing more delicious than warm local honey! Substitute for sugar as often as pos- sible, knowing that your allergies and local bee economy thanks you. Tese ten tips are just the highlights of the hive when it comes to the amazing complexity of bees. Let us know if youre interested in learning more about the bees, or helping with the hives; its always nice to have an extra hand. Tey say time fies when youre having fun. My month at Cherith Brook proved this to be true. Being welcomed with open arms and ice cream made a very easy transition when I got to Kansas City. I was not entirely sure what I was getting myself into, but loved it more than I could have imagined. In the short time that I was there I was privileged to meet so many amazing people who walked through the doors of Cherith Brook. From the morning Shower House conversa- tions over cofee to the musical Tursday nights outside, there never seemed to be a dull moment. I was touched by how many people seemed as happy to have me there as I was. Even in the four weeks that went by in a fash, I left feeling even surer of some of the future paths I would like to embark on in my life. I look forward to taking some of what I learned and applying it throughout my life. I am so grateful for the experi- ences and all the people I was able to meet while I was there, and hope that someday the paths will cross again. Melanie Kowalski 4 Cherith Brook Catholic Worker Ordinary Time 2014 My husband and I had the opportunity this past April to visit Cherith Brook for a few days and experience what they do on a day-to-day basis for their community. It just so happened our visit coinsided with Holy week and Cherith Brook had foot washing on their schedule for that Maundy Tursday. As my husband describes it, While the world may describe this as odd, I didnt fnd it that way at all. I had never participated in a footwashing, but thats because the op- portunity never presented itself. Although Im familiar with the biblical account and Jesus reason for serving the apostles and to show them by example how they should be treating each other, actually participating in one had a profound impact on me. My Foot Washing ego and pride were big obstacles, but I really delved deep into following Jesus on a sincere level, beyond the superfcialness that characterized my belief-system in years past. I know for myself when I actually walk out a teaching from Je- sus, serving as He did, it changes me. On this trip I did bring my camera and after getting permission from all the particpants, I documented the event. Te foot washing began with one person washing the feet (or hands) of the person to their right. Ten the person who was washed would pass it on until the whole group was fnished. Jesus gave us this example in John 13:1-17. Jesus gives us the commandment to wash others feet. While Ive always under- stood this to mean we are to humbly serve one another, actually participating in a foot washing brought this principle home to me in a way Id never experienced before. Photos by Marianne Sisovsky Absolutely unmixed attention is prayer. If we fnd this to be the case, then Cherith Brook is attempting to blend this attention into a daily living schematic that in turn lets us recognize the good stuf and bad stuf around us. Many of us know the story of the rich young ruler who approaches Jesus and asks about inheriting the kingdom of God, and when Jesus responds by telling him to sell all he has and give to the poor the young man becomes upset. I often wonder, though, what exactly might have become of this young man had he followed the advice of Jesus. Tis story is often a challenge to us when we think of the things we have and just how hard it would be to give them up. Based on my experience I can say that this young man might have found a happiness reserved for those who fnd contentment and gratitude in all things rather than a thing. Do we really notice and sit in wonder of that which is simple and cannot be taken from us? Our breath, our words, our thoughts, our actions: these cant be sold and dont have any money behind them, but perhaps if we attribute values to them we can hope to fnd an infnite blessing of unmeasured grace. Te kind of grace that reaches us without circumstantial prosper- ity, the kind of grace that we are promised by the sacrifce of Jesus, the kind of grace that is so powerful that God looks to fulfll it by action. In this, I am fnding an endless need to extend grace to our guests here, as well as re- ceive the grace that comes from their lives in their worship during their darkest hours and in their most fruitful joy. Simply by paying attention, we grant ourselves so much time to ofer and receive grace within ourselves and outside ourselves to others. At Cherith Brook, I am granted an absolutely beautiful opportunity to practice this attention as well as see it demonstrated in the people who live here so that we might, as a community, build ourselves upon a grace that extends in all directions around and above us. My name is Caleb and I am headed into me senior year at UMKC. For the duration of Summer, I decided to reside at Cherith Brook and learn about communal living and outreach. Troughout my internship here, my thoughts have been turning to a particular sort of living; one where we dont fnd religion and experience to be two separate entities but rather a place where we realize that these entities deserve to coexist. Finding praise and glory in a chicken clucking, a scraped knee, a grateful smile, an angry day, a clean shower: we take a step away from our expectations of Gods radiance and rather see that we are granted prosperity both in our darkest and fnest. Tis is the profound movement towards a way to live that I have experienced while at Cherith Brook. I can tell you personally that this is a place of joy not like an ice cream cone but rather like the smile of a warm-hearted elder. I sincerely believe that this is because of the integration of Jesus teachings into a way of living. Simone Weil, a french activist and philosopher, has a great quote which says Attentive Grace by Caleb Madison by Marianne & Jeremiah Sisovsky 5 Ordinary Time 2014 Cherith Brook Catholic Worker 6 Cherith Brook Catholic Worker Ordinary Time 2014 House Notes Refreshment One of the gifts of Gods Spirit is refresh- ment. Interns are a recent expression of this. Their labor and love have been coupled with good companionship. Theo Kayser and Nicole Linsmeier re- turned after their visit a year ago. Expe- rienced Catholic Workers relocating from LA to the Midwest, they are perceptive of the aims and means to which we aspire. They stepped into our routine quickly and gracefully. Theyve toiled at husbandry and gardening, cleaning and organizing. We are grateful for their loving and attentive presence in showers. Pray for their time of discerning the future with us. Melanie Kowalski and Caleb Madison are college students who felt called to explore a life of hospitality and prayer in community. Theyve been open to new experiences and our irregular summer schedule. Take noth- ing with you on your journey and receive the hospitality of your hosts, Jesus told his disciples. Foregoing summer employment, Caleb and Melanie re- sponded to this simple command. While ex- ploring the abundance of Gods reign, theyve left their mark on us. We went on a Holy Play at Mt. St. Scho- lastica in Atchison, KS. It was a time to play and a time to claim its impor- tance. Distinguishing play from rest and entertainment brought fruitful reflection. How Nonviolence Works For the first seven years we boasted that, in spite of occasional conflicts, there were no fist-fights at the shower house. Because of our commitment to nonviolence, this gave us great pride. We can no longer claim this. It began one morning when two of our guests ran out the front door and ended up tangled in the street. It took several of us to unravel the mess. On another occasion Jodi and Al- lison were cuffed by a female guest as they kept her from hitting someone else. During another row an vengeful guest pulled a ma- chete out of his pant leg. The anger was de- escalated and no one was hurt. (though Im by Eric Garbison not sure how he avoided castrating himself? Its statistically true that those carrying weapons are, more often than not, the ones injured or killed.) This all disappoints us as we try to embody gospel alternatives. Yet, we are still proud! We do not prac- tice nonviolence because it works. We never talk about it being effective. We remember the words of Jesus, If you only love those who love youwhat more are you doing than others (Matthew 5:46). We are called to be about the more. When we arent the world says, youre no different than us. Jesus called disciples to practice enemy love because it is the way, it is the Gospels alternative in a violent world, witnessing to who God is. And can we not also boast that it has worked? In the past seven years I have been amazed at how practical it is. I often say, what do you expect to get when you crowd a small room with fifty folks who sleep out- side, are cold, wet, hungry, thirsty, unem- ployed, mentally ill, depressed, struggling with addiction, abused, or confused, recently divorced, alienated from family, fed up, sick and tired, lonely, stressed, harassed, angry or some combination of these? Youd expect short fuses and explosive situations; youd expect violence. It is nothing short of a miracle coupled with disciplined lives topped with more Divine power that in seven years the Spirit of nonviolence has worked far bet- ter than an armed security guard. And in al- most every case, we have been able through a process of reconciliation. It is truly impressive how guests and vol- unteers exhibit calm and patience in these situations. When the two were rolling about no one took sides. No one tried to strong- arm them. Some even risked personal injury to help, grabbing their arms with gentle firmness until each man could be at a safe distance from each other. Sharing this shouldnt excuse you from volunteering here. Not only are these are rare occurrences Christians are called to be on the front lines imitating Jesus nonviolence. No matter the outcome, enemy love must be practiced. Prayers for tenacity, patience and cour- age are vital; Doxology to the Christ of peace fundamental. But the way of non- violence also requires disciplined training; a praxis that empowers these convictions with concrete means. And we have done just this. In January we were awarded a Peace Grant from the Synod of Mid-America of the Presbyterian Church (USA). With this generous resource regular volunteers where trained for two days on Interpersonal Conflict Resolution. Lead by Center for Conflict Resolution (CCR), it was designed to give us peacemaking tools as we offer hospitality to our street friends and guests. Twenty-Three volun- teers attended and successfully complete two full days of training at no financial cost to them. We work very hard to incorporate shower guests into volunteer positions, giving them a sense of equality and cooperation in the work. Any given day 25-50% of our volunteers are from the streets. So insuring this diversity in the training experience was essential. The breakdown of this group is significant: 5 were residential community members (including an intern); 5 were from the streets, and contributed their familiari- ty of homelessness; 13 came from economic and social privilege. Our goal was to nurture a process of listening and active communication for de- escalating and redirecting shower-house conflicts. We contributed scenarios for roll-playing that came directly from daily experiences. On a busy morning we rarely have the luxury of seeing the process through. CCR helped us identify tools to choose in an escalating situation, a conflict, even to create an environment where the anxiety can be transformed before conflict arises. Eric, Caleb, Henri, Lonnie, Allison, Melanie, Jodi & Diana 7 Ordinary Time 2014 Cherith Brook Catholic Worker House Needs Sugar Creamer Vinegar (gallon size for cleaning) Baking Soda Dish Soap Toilet Paper Milk Butter Dried Beans & Rice Salt & Pepper/ Shakers Hot sauce Bicycles Candles Straw bails Canning lids & Jars Shower Needs Tennis Shoes (mens & womens) Jeans & Belts (mens 30-34, womens 4-6, 16-18) Mens Underwear (size 32-38) Womens Panties (esp. 4-7) Tampons Shampoo & Conditioner Deodorant Razors Tube Socks Foot Powder Toothpaste & Brushes Terafu & cough drops Laundry Soap (high efciency) Bus Passes Stamps Body Wash One of the graces of this training was a deeper unity, a real sense of being with and for one another. Alternative Economics We often fumble around for words that accurately express our economic practices. This past year weve explored better ways to talk about it. When she founded the Catholic Worker, Dorothy Day borrowed the traditional monastic language of voluntary poverty. This feels exaggerated to some, especially when we watch our friends struggle with homelessness. Others highlight the real precarity of our calling as we volunteer our labor at the house, share income from other jobs, live below poverty to resist war taxes and have no retirement package. Many of us battle with the Protestant spirit among us that makes this sound, well, like bragging again. This has led us to reassess our com- mitments themselves. Weve made little headway in these conversations. One thing is clear; our struggle emerges out of the silent sickness of the church. Denominations debate acrimoniously about abortion, sexism, militarism, heterosexism and the like. But how often do they call into question their own economic practices and the structures that underwrite them? Consider the mainline church in our area that has just raised $90 million dollars for a new sanctuary. Their first was too small and the second one too big. Perhaps this one will be just right? They had $30 million before the campaign even got started and raised the remainder in 2 months. No outrage was heard over the accolades. Few of us own up to Jesus concrete teach- ing on wealth in practice. We critique the poor, Jesus critiqued the comfortable. While his was not a mandate of poverty for all, the church is a far cry from his radical economics. Wherever these conversations take us, nothing less than a renewed call to take nothing with you and receive the hospital- ity of others (Luke 10:10-12) will be needed to transform us all. Pray for the grace to receive it. And all our boasts? Theyre real but not really about us. For ultimately we must not, put our confidence in rituals peformed by the body. But through our bodies and practices we strive to serve by Gods spirit and boast in Christ Jesus. (Philippians 3:3-4). We thank you all for your prayers and friendship. No gift is too small or insignificant in the at the table of Gods hospitality. Thank you! HouseNotes Continued... I have come to set the earth on fre, and how I wish it were already blazing! (Luke 12:49) Tis statement often speaks urgently to my heart. It can be interpret- ed to mean that Jesus mission included nonviolent resistance to unjust powers, unjust laws and structures. His breaking of his societys Sabbath Laws, table fellowship rules, and his casting out the merchants in the temple are actions in his nonviolent revolution which are meant to set fre to the earth. Mohandas Gandhi, Martin Luther King Jr. and Adolpho Perez Esquivel applied the teaching of Jesus nonviolent resistance to injustices in their times and places. Esquivel and activists in Latin America used the term relentless persistence to describe the steadfastness needed in the struggle. Another relevant thought is Martin Kings teaching that voluntary or unearned sufering is redemptive. Te hardships that we may face can have a positive efect for changing hearts and minds. Gandhi often said that sufering is needed to touch another persons heart. It has been encouraging to hear of the many people praying for us and for disarmament. One person wrote that he believed nothing escapes Gods notice. Some people have written that they believe pressure is growing for disarmament. One example is that of the Marshall Islands fling suit against the U.S. and the other 8 nuclear powers for violating the Nuclear Non-Proliferation Treaty. Recently, Eric Schlosser wrote a book, Command and Control, which gives many details about nuclear weapons accidents. His book was a fnalist for the Pulitzer Prize, and he is now writing an article for Te New Yorker magazine about nuclear weapons for which he is interview- ing peace activists. Another refection that comes is that humility is very key in our work and our lives. Jesus taught that after we have carried out a task, we are to say, We are ordinary servants. We have only done our duty. We our- selves are the vessels, and we are not seeking a pardon, even though we are taking an appeal of our convictions. We hope that people who hear of our action will continue the task of advocating for disarmament and transformation of the weapons. Several pro bono lawyers are doing research for an appeal which may be fled in August. Te prosecutors then will have time to respond. One possibility is that the judges will render a decision in October or Novem- ber. My cellmate, though, believes the process will take longer , and a ruling could come next year. One possible outcome is that we would be taken back to Knoxville, Tennessee for resentencing. An update on the Y-12 new nuclear weapon factory planned for Oak Ridge is that the Big Box design is said to have become too expensive. One estimate suggested the cost had risen to more than $19 billion. Te weapons profteers are now saying that they want to renovate existing buildings and build smaller module buildings. Te Oak Ridge Environ- mental Peace Alliance (OREPA) is continuing to oppose the new plans and press for abiding by the NPT and dismantling the weapons that bring a curse upon the world, as Phil Berrigan has said. Orepa gives updates on suggested actions at orepa.org. Greg is one of the Transform Now Plowshares resisters. Along with Megan Rice and Michael Walli, Greg broken into the Y-12 Nuclear Security Complex at Oak Ridge, TN, proving its insecurity. Teir nonviolent symbolic act was to bring attention to Americas stockpile of nuclear weapons, which they view as both immoral and illegal. Greg is currently seving 5 years at Ft. Leavenworth. Learn more at http://transformnowplowshares.wordpress.com/ Refection from Greg Boertje-Obed Upcoming Events Our Schedule Who Are We? Showers M, T, T, 8:30--11am volunteers 8 amnoon Prayers M & F 6 am W 7:15 am Community Meal T 57 pm Group Workday Monthly, 2nd Sat 9 am1 pm Roundtables Monthly, 3rd Fri 7- 8:30 pm Mens Circle Monthly, 4th Wed 3:30 - 4:30 CommunityCherith Brook is a residential Christian community committed to sharing table fellowship with strangers, and all our resources with one another. We have found our inspiration from the early church, the Church of the Savior, and the Catholic Worker.
MercyOur daily lives are structured around practicing the works of mercy as found in Jesus teachings. We are committed to regularly feed- ing the hungry, clothing the naked, giving drink to the thirsty, welcoming the stranger, visiting the prisoner and the sick in the name of Jesus. PeacemakingAs followers of Jesus, we understand our lives to be centered in Gods Shalom. Cherith Brook strives to be a school for peacemaking in all its dimensions: political, communal, and personal, working constantly to undo poverty, racism and militarism. Tese three orbs can be summed up as the struggle to connect with the God of life. We pray that Cherith Brook is a space where all of usthe brokencan come to learn and relearn the ways of Jesus; a place to struggle together for Gods call of love, mercy, peace and justice. August 15 Roundtable: Isreal, Palestine & Divestment August 22 DEADication of Nuke Plant 9-11am, at 150 hwy & Botts Rd. September 12-14 Sugar Creek Retreat; NO WORK DAY October Mortgage Pay-of Party, TBA October 10 Festival of Shelters, send of, time TBA October 11 Festival of Shelters, dinner & refection, time TBA October 17 Roundtable: Te Jesus Prayer November 8 Work Day, 9am - 1pm November 21 Roundtable: Men & Anger November 27 CLOSED for Tanksgiving Cherith Brook Catholic Worker 3308 East 12th Street Kansas City, MO 64127 (816) 241-8047 cherithbrookkcmo@gmail.com http://cherithbrookcw.blogspot.com