 Well, as Drew, as two people of color asked to present in the last part, yes, I didn't do my stuff well. Okay. I struggle as well. So many good things, you know. And as community of learners, they have to mix up the community. We have engaged each other. We have listened and have struggled. And so trying to hear what is the challenge for us today. I want to say that we are building theology in the context of crisis environments. That's me, that. Moments of crisis are not only the continuation, but beyond that, a country that only could declare tomorrow a third world of war. I know how even it feels very close. But forget about the world of the Lord outside, and we as well fighting each other. With our heritage of being community, assisting communities, now we are assisting each other. In the midst of that, we want a woman of color to be here. That's really hard, and becoming more and more difficult to do so. But let me start with all through the fact, our baptism of war. How many of us have truly had that experience? Both of us. It's the baptism, or it is the Protestant baptism, and then we may be able to get any of them. That's it. And those of you that are wondering where 9, 10, 11, 12, 18, 20, 25, 30, 40, and nearly did that. That step of initiation, those rituals of pouring water or producing, helping somebody go into the waters, being part of a community that gave history to us. Brothers and sisters, our kind of Baptist ancestors gave their lives for that political, economical, and religious ban. Do you understand that? The banisters are priced 70, but they're not 70 years. And what I'm loving about that is the proclamation of the baptism. So as you enter some of those churches, their baptism, what do you call it? When you claim your baptism, it's visually together. Now I'm going to give you my story, my anodontist, as a teenager rebel. I too am. It's been a sense of looking back and saying, I'm sorry, I'm leaving. You see, never no closure to one Christian tradition to the other. Not my way. It's just moving away from it and finding the true Jesus in the community. A Jesus that I can feel that may my heart pump and say, there is a real true God. It's not only longer, but it's also a lot that you can talk about. But there is a true God. Because I feel that true God. So I guess it's going to be a little normal. It's a good that's enough to have my children be gone. So I'm moving away and I feel God as a prize. And that God that he comes with me is the one that I want. My children, my children, when we proclaim the word every Sunday or Sunday school or prayer meetings or in the homes, your goal as proclamation is to bring it alive. Not even bring it in that God is manifesting. Now as a true Anacostle, we get addicted of always feeling things. It has to be like an addiction a little more and a little more and a little more. It's an addiction in which it becomes too much. So I got over-saturated at an age of then I behaved. But let me take you back to that Anacostle decision. It was Thanksgiving and Thanksgiving is better helping my mother set up. I went for a prayer meeting at seven o'clock in the morning to meet my baptism pals, sisters and brothers and I'm going to go to the really moment of the Guadalajara very cold waters coming from the center of the mountains coming through the island. So we met Hector Aguero and he tested us. He found me the way for him. He tested us for him. He said, I think you're ready. Now my mother and my grandmother had already totally prohibited. You can do that, but those people do. Don't deny it in the first place. But I needed to do something that was truly my faith. And later as I walked in and the table was set, I said, are you kidding me? And they saw my hair wet. They knew I had done it against their culture, against them. I started my faith. I was explaining already why am I doing this, rejecting my own heritage, letting go of something for something. I do that at that age, maybe 18 years and a half to me. But I knew it was the right thing to do. Baptism is a very important. This movement, I'm about to start it, but that simple act of pouring water with each other and climbing the mountain, coming about for a new life. That's why I wanted this song to be sung. Sumo's been important because why we brought us all together? People find the thing. People who may look at reality is different to meet this value. His 12 powers were very different individuals from different Koreans back when they were young, yet they didn't have the pollution. And I'm about to say that we all know this is a book of people. As many writers have said, my papers, and sometimes we don't make out our minds, the price that they have to pay of rejection and death. For God, Baptism's death. Another story about Baptism. Re-Baptism. As an Anabaptist, I was waiting for my children to come up and say, mommy, back when I'm ready. So one of them said, at age 12, the other one at age 14, my youngest came and said, mommy, I want you to be the one that love us. To go into the water and take me down and bring me up, I want you to be that. And I said, yes, I will do that. So we went to Black Rock, the man that retreated. That day, I was, I double booked myself. So I had the fever to be chapped at almost the babies. Sometimes they called me, they didn't call me. So as we're getting ready to go down to the river, or down to what Black Rock has that on, they called me. We need to go back to those babies because we have to finish the demise. And I went to my mom and I said, Sarah, I really am so sorry. Mommy, it's okay. I know you're a minister of many people, but I felt so bad and so guilty. A few years, a few weeks after, I'm in my little office and they say, it's not a common. That I would not be able to be present here and your father would say, I want you to kneel right now and allow me to talk to you. It's a very important part of me. I wish to be gone and report the water over her. She was standing to say, Mommy, now I am a Nadegatis. She connected. The river was very important and our faith connected to know Jesus in our body and our mind and our soul to be followers of Jesus. We try to teach occasion of being seminary to know, to be, and to do. As I tell my seminarians, in order to do, we need to allow to be to be with ourselves, to be, to define who you are, think what brother Drew was trying to tell us in between the lines. Because we need to examine and that's why sometimes seminaries are so good. We need to examine who we are. We need to question that before we can reproduce it. The seminaries, we have said many things about Anabaptists. Anabaptism is not an illumination of people. We have said that it is a movement. It is not one that we can easily put in bylaws and church confessions. But Anabaptism is about being. It is a movement of the spirit. We can hold it or capture it. We can have even a movement. Yet in actions, in practice, we strive to be that community of believers. Just as monasticism kept the spiritual quality alive of the Catholic Christian church, the Christian Anabaptism movement preserved the high-centered teaching of the church, returning to the earlier peace standard of Christianity with John Driver, as told in the world of the Spanish violence. In other words, Catholicism was busy concerning the church over states, practices, fighting for state over church. This thought-formula of church can stay together. But the Anabaptist leaders resisted the notion altogether, choosing over the oppression of church and state. Anabaptist is not something we can read about it. But it wasn't until 1986 that I saw it in motion, in Central America, to my first MCC study for it. In my first Latin America, I saw our brothers wrestling in the conflicts of the core war, not what it means to be a church. So Anabaptism, in the essential of the community of human beings, needs to be contextual. With my Latinos brothers and sisters, what Anabaptist taught me is in the context of the profound sense of war, its large life. Later as I went through the context of this valor in the carava and living in Colombia for 7 years, I saw these Anabaptist leaders not as much say, I am an Anabaptist, more trying to be really faithful to the core of my plans. So I thought in love with their commitments and I wanted to learn from their experience. I wanted to learn more. I had studied in this beautiful seminary the history and data I believe. And today, as I met Pastor Adamia Miquito Ecuador, a Latina leader, as an Ecuadorian, sometimes, let me back up, sometimes we put the Latinos cultures all together and we each one of them are quite as big as me. So about these boundaries, we have attitudes and prejudices against each other. So when we become the kingdom of God together and start old virtue and work together, it is really creating barriers. For Pastor Adamia Miquito Ecuadorian to receive refugees from Colombia, was a very big burial overcoming for her own culture. And I met her in Colombia last year as Caroline and I were going sister church. Now she got a call to work with the podcast of newly arrived refugees. She inspired me with a passion of looking at the humanity of these Colombian refugees. That's her own culture and it's just one story of inspiration. And the baptism is approached by its very nature cannot be put in a box or claimed or owned exclusively like that and you know that. It became the long affiliation in times of war requires a commitment and engagement to be disciples to community and about this came out little one who used to be faithful to the gospel and accountability and in the body of Christ. Now in the book, a very old book, 90 p.m. now to the rise of the culture is part of the social epic theory of what Richard Ueber is trying to have many years before. Ueber is the life approaches of the problem of Christ and culture. That's why he says the true Christian way of social transformation is the anabaptist's way. The anabaptist's reverting with Christ centered with the discipleship in the readings. And I quote what he says schooled in the teaching of the gospel these anabaptists gave life way and swindered lives offering the contrast the contrast between kingdom of God and kingdom of Christ is the true form of culture. The anabaptist knew the best way of doing that. Culture believed in the anabaptist with just sacredness so Christ against culture. The dilemma is that Christ in culture presents two authorities. Christ in life and in culture. I'm going to give a parenthesis right now as not an agglutinitis in this country. We have that extremely unbounded. And I want to invite you as well to do that work. We see sometimes missionaries arriving to our shores with another identity so they take our purpose. It's okay, we can model that. But part of the anti-racism training that we have been receiving is you need to open the door. And I don't think we've done that. The ethnic man might have done that very well. In a new lens that I want to bring you to this is an anabaptist for the political and religious mestizos. Mestizos. I'm taking that terminology from Mexican and Central American scholars and they're writing about what does it need to be mixed race. Mestizos. So as I look at our history I see these anabaptists were a bunch of mestizos. Mestizos were children of the violent culture between European fathers and religious mothers. Neither European, rejected by the non-white culture nor Indian or indigenous. I think in some way one of my favorite anabaptist has I am not from here or from all the day of communism tends to be like a sense of such as the story of anabaptist driven out of students, rejected by the reformers, moving from France, Germany, Netherlands. They were the spiritual mestizos of their time. Mestizos was becoming a sixth Christian movement of the 16th century about the children of the violent persecution in the martyrs, survivors living of a lifestyle of solidarity with the press living in the margins and creating communities of sustainability. Versus depending on the mainstream the evil, feudalism and prescribed Christian of their time. So I agree we have to this sense of being this history produces the DNA is quite the story of locations and it comes out in the passive aggressive approach to a concept sometimes I just want to have a really good fight and this is going to show up. Arrgiveness and we can both win but let's have arguments don't fight and don't deny where we are. Mestizos was a mix of a group of people all spiritual people seeking meaning and really all of us are they have ended up in a very diverse they were billiard peasants scholars teachers ex catholic priests nuns for the communities the very nature of the people from the largest community of people a community of mutual aid a life relationship with Christ producing faithful followers of Christ. The problem was that we close ourselves and we wish to survive between 1683 by the wonderful occasion of William Penn to be part of the project of the peaceable kingdom we believe that we can make it clear and brokenness is brought here creating communities sometimes of acceleration now let me talk a little bit about culture. Culture is something I wear I breathe cultures where the church has been trying to take away from us people the cost has been sometimes very very high so if culture is where I sway and where I breathe where we live and we will die eventually then this really wins in which we can say this does not go in this class William of 2nd 1st century theologians wrote many many beautiful pieces and he advocated Christianity to be a way of life to reject corruption that you are all Christians he was state that Christian had no business being soldiers in the Roman that sense of we can clear this thing right and want to be involved in what I am now instead of creating isolated bubbles of communities not connected with our environment simply stated in intentions of moving the separation negative influence of culture now culture I am talking about sometimes is more specular but even the religious culture today is contaminated we create we construct culture and therefore we can recreate cultures as well as many of us trying to do cultures of peace as we respond to the culture of violence now part of this that I see a lot of times comes from what I call the 2nd century theologian both the reforms 16th century had its understanding of the theology and we as anabaptists have ours the armed conflict of the Lutheran reformed Catholic church against the unarmed anabaptists producing a refugee who dismissed people in all the world later fleeing out into other countries in my dissertation that I developed 10 years ago I critique this to Kingdom Theology as a sense of if the Protestant looked at it as heaven and hell we as anabaptists saw it as an expression of political religious oppression and therefore we wanted to reduce our own little world with the mantra of saying we are not of this world we arrived to this country we are trying to produce our own little self cultures and sometimes it works and other times it doesn't and eventually they arrive in our queues and make their way into our opus this in the new mix of trying to be very literal better with this occasionally kind of drive us to Kingdom Theology producing consciousness or consciously what I call a DNA of naive expressions DNA is denial none of that acceptance of others as survivors of this movement we carry as Pastor Megan has said it's a dream of survival here sometimes unhealthy behavior perhaps between us and closing the doors this the lens of denial of living in the bubble once created realities have not allowed metamatch to accept to discriminate between this is evil and this is sometimes we forget that we are living that we are living in the beings the ethnic metamatch has confused traditionalism and the truth we the people of many colors were asked to be in their work occasions our luggage to rest and play were never able to question the dream and approach of hard work and we never worked hard enough we never lived according to your standard so the dominant culture is always right in ours with wrong being interesting here too but unfortunately I've been married with ethnic metamatch for almost 5 years I remember in early age of my marriage waking up and saying this is hard work trying to explain myself right like this and don't do that and trying to make space to the ways I think and the ways I express has been a challenge but the commitment and love has overcome that in part of the challenge I am married with a very conservative a very average conservative man not even my husband and when we have struggled our age that has been bisexual brothers and sisters we will never but we have decided because of the long and half way challenge that these differences were not that way and that love and that commitment I wonder if we have any I remember another image after I read James H. Colm's book it was a profound book unfortunately it was scholastic doing not on what professor Colm's is trying because he doesn't continue a straight narrative but he goes and cycles and increases history and increases that to history and takes us beyond it and plus all of that in such a beautiful passionate way but because it's not linear it has been questioned I have a colleague scholar have questioned it and heard but professor Colm in this movie it really pieces the both Jesus cross and the lynching tree represented in the worst represents the worst in human being Colm's describes the cross as a paradoxical religious religious symbols inverting, challenging the world's value system and I want to say that just as both the lynching tree are connected I connected with the burning stake of our ancestors burning had to say but sometimes my senses as a pastor have struggled many people suffering in the hospital and even in the church as the possible nuclear weakness and then we need the burning of the stake of our martyrs have been a sense of feeling but let us remember they were brutally killed there's nothing about this beautiful about this that our black brothers and sisters of the south were killed and lynched in public because of voice supremacy Jesus was innocently killed let's not forget that demonstrating and using Colm's words that suffering and death do not have the last word it was those eyes witness the theme close atrocities producing those historic immerge for us to remember that for our ancestors were the altism on occasion sometimes I feel that even our own altism is being tested over humans for today our anabaptist vision I'm glad for Palmer they could find Palmer in what is the anabaptist Christian that really in the beautiful formula Jesus is the center of our faith communities the center of our lives in recognition of the center of our work what 8th Harold H. Wender in 1942 as president of the American Society of Church History delivered with the anabaptist vision but we need to know that what's the context that this is happening in the moment of redefining ourselves or going back to who we are anabaptist movement has the potential of influencing the culture around us and sometimes we have to say what is it that we have to transform and what can we cannot transform I will conclude by saying this anabaptist we were the mysticos of the 16th century the late school of people with diverse beliefs coming together to see Christ and becoming community as mysticos we cannot assimilate the culture that rejects us or accommodate this teaching and merging into our Christian belief the Christian group the mysticos is not other identity it comes from heaven no other morality than to Christ living life in Christ this is the expression of the transformation of discipleship living in Christ and for Christ in the culture of isolation in the views of discriminatory interests creating false communities of individuals with the catching myself of the other and then calling those communities no sense of accountability we should decline our Jesus to select 12 men and different and we know that there will be more in these 12 as an alternative community of teachers and learners of the truth it is our belief to actively resist the current culture that sometimes contaminate, continue us confuse us into other sets of values compromising and accommodating the truth the belief of autism was met with rejection we created communities with assistance in order to live out of faith some experiences, autism of fire others witness the atrocities this place of violence this is the culture of violence the prayer that Jesus gave to his disciples in John chapter 17 I have given them your word in the world in the world is hated them because they do not belong to the world just as I do not belong to the world I am not asking to take them out of the world I am asking them to protect them from different role this was Jesus' farewell prayer of the lesson and we have danced all the dances of isolation reducing our own community to accommodation and assimilation the culture of violence has found its place between our churches all the truth that we hold is unbent as we thought we have the truth we did not put out the truth for all the same men in Spanish I need to search for the same I have given them your word in the world is not the world is the hatred because they are not from the world because they are not from the world I do not ask to take them out of the world just as I protect them from evil we have learned right now that isolation is not the way to go and as we live out to be that third way in your walk and others join us what does it mean to be a community that lives constantly in transformation just to give you a few ideas that came in my mind was a community of women with pastors and practitioners I want you to rest with this I do not have answers one more thing is a woman of color I want to recognize all the people they are like me I feel that you know I am giving power to study but the reality has been a lot of times that it has been still hours of focus it's a lie we cannot until we change because we are given the blessing this is the way we do bring your colors bring your happiness but we cannot be I do not like the image of the notifying because I don't want to be called a teen I love San Bocho there is a Spanish probably a lot of stuff that makes it in different ways I love San Bocho but I may have sometimes we have a San Bocho that does not bring about the flavor of life saying again so we are here but in the moment we are trying to bring about our ways of leadership the reality but we know that our community the impact will be very difficult but the fight between a really inclusive message because in our community we have games but we are choosing to know that we walk with them in a different type of walking sometimes it doesn't look the same the culture of violence has arrived when we come in violence brothers and sisters the spirit of God protects we have to work within thank you for your support what I bear in my shoulders and my heart onto July is what all of you wear can you assist the history of the show what is it that we have to assist and what is it that we cannot assist there's confusion in the sign thank you for your support thank you for me that community is what's important message message for our students are you ready for the organizing? can you do it?