Inspiring: Healing Our Relationships News Articles
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A recent survey from the British Standards Institution found that 68% of teen respondents said they feel worse when they spend too much time on social media, and 47% would remove them from existence if they could. So it’s not surprising that hundreds of thousands of people are now attending ‘IRL’ events (in real life) where phones are either banned or limited. Several new services are now curating “offline experiences” for social gatherings and dating, and the number of these events that are landing on the calendars of Americans and Europeans is a testament to the deep desire for human-to-human contact. The Offline Club of Europe has over half-a-million Instagram followers (an ironic yardstick of success), and chapters across the continent gather at venues where one’s smartphone is locked in a box at the start of the event. Once inside, reading, chatting, sharing a drink, playing a board game—in short, everything we used to do to socialize—are preferred over looking down at your phone. In addition to the Offline Club, companies like Kanso, Sofar Sounds, and the app 222, are making a business out of disconnecting humans from their social media feeds that overflow with targeted ads and AI-generated drivel. Each one has found itself a niche, but all are returning us to the social activities that our parents used to do before phones. There are likely more options for engaging with the world and humanity offline; these are just a few that are exploding in popularity.
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Portugal has a life expectancy nearly four years longer than the U.S. despite spending 20% of what the U.S. does on health care per person. According to the 2021 Global Security Index, which measures the ability to respond to pandemics, Portugal ranked third out of 195 countries in providing access to affordable health care. The United States ranked 183rd. Portugal has a national health care system, entitling every resident to free or very low-cost health care. It embraces innovative programs such as “social prescribing” that expand the boundaries of what is considered health care, while progressive laws on drug use and treatment have been credited with driving down overdose deaths, even as they rose in the U.S. Central to its success is a network of primary health care clinics embedded in neighborhoods, working alongside regional public health units. Their care teams become part of the community. They include doctors, nurses, social workers, and often most critically, front desk staff who calmly work to help coordinate appointments and keep streams of patients flowing. On a recent day at the Baixa Family Health Unit, in Lisbon’s lively historic center, patients of all ages from a panoply of nations flowed through, receiving what truly is family care. “We follow the whole family, from pregnancy until they’re dead,” said Martino Gliozzi, the physician who coordinates the center. His oldest patient is 104. The clinic embraces what Gliozzi calls “out of the box” ideas, like Walk with a Doc: Early in the evening, physicians stroll city streets with patients to encourage exercise. Under the leadership of another young doctor, Cristiano Figueiredo, the clinic was the first in the country to embrace “social prescribing” — using patient visits to ask about social issues affecting their health and start to address them by linking patients with the community resources they need. In the 1990s, Portugal had one of the highest rates of heroin use and fatal overdoses anywhere. In 2001, the country not only decriminalized the use and possession of drugs, but also, in partnership with several non-governmental organizations such as Crescer, created a network of mostly free inpatient and outpatient treatment centers and mobile street teams that seek out drug users to provide medical care, clean needles, and support to enter addiction programs. Two decades later, drug overdose deaths have fallen sharply, from one per day to about 70 to 80 per year. New Jersey, with a smaller population than Portugal, sees 3,000 a year. HIV infection rates have dropped dramatically, too.
Note: Read our Substack to learn about social prescribing and other inspiring remedies to the chronic illness crisis ravaging the world. Explore more positive stories like this on healing social division and healing our bodies.
Since 2014, [French choreographer and dancer Alice Chauchat] has been conducting choreographic research on human togetherness amid all our differences. The result are several choreographic scores that activate paradoxical relationships: distant intimacy, attentive autonomy, impersonal engagement, pleasure and unknown play. Chauchat’s work takes place in dance studios, in exhibition spaces, on stages ... and increasingly dance gatherings in public spaces in Copenhagen, Barcelona, and of course Berlin, sprawled across the neighborhoods around where she lives. Strangers invite each other to dance as a practice of being with oneself and being with one another “without thinking about dance as self-expression, but instead thinking of dancing as relating.” I ask Chauchat what dancing means to her. “Dancing is a space where we can practice life. Because dancing is observing and being active at the same time. You perceive a situation, and you take part of it. I chose to see dancing as a form of relating. So for me it is never just dancing but always dancing with.” She sees dance as a way to offer something to someone, as a form of productive confusion, as a structure of unexamined trust. The dance gatherings, she says, give people a frame and therefore a safe space and opportunity to experience what dance can do: “You are not exposed to being a great dancer or a bad dancer. You are busy with something that relieves emotional pressure.”
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Ms. Gatto is Green-Wood [Cemetery's] resident death educator. She coordinates programs that include financial end-of-life planning seminars and the Mortality & Me book club. For much of human history, the issues of death and dying have been predominantly handled though religion and rites of organized faith. But as the United States became more secular, the loss of customs left a void. “Many people are raised with different ideas about fear connected to death. People end up carrying this stuff with them throughout their whole lives ... It’s creating these more positive outlets for processing these kinds of feelings with community. I get to see what people are yearning for, and then create events and programs around it – and make it, dare I say, a little fun, right?” [Gatto] says. The goal of today’s death education, says Anita Hannig, an anthropologist and author who studies death, is to find ways to address mortality without taking on the baggage that often accompanies it. “We’re trying to create a safe container for us to have those conversations and not be labeled as morbid, suicidal, or weird and obsessed with death,” she says. Some people’s first encounter might be a death cafe. The unstructuredness of death cafes means participants can steer the conversation to larger topics, like questions of an afterlife, legacy, or a bucket list. But they can also find it helpful to dig into more functional topics, like funeral planning, wills, and burial methods. These gatherings numbering in the thousands have taken place across 90 countries. The rules of death cafes are simple: They are respectful and confidential. They shouldn’t have any particular agenda. They shouldn’t be held with the intention of leading participants to any particular conclusion. And they should, ideally, involve cake.
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Since the late 1970s, psychologists have measured empathy by asking millions of people how much they agreed with statements such as “I feel tender, concerned feelings for people less fortunate than me.” In 2011, a landmark study led by researcher Sara Konrath examined the trends in those surveys. The analysis revealed that American empathy had plummeted: The average US college student in 2009 reported feeling less empathic than 75 percent of students three decades earlier. A few months ago, [Konrath] and her colleagues published an update to their work: They found that empathy among young Americans is rebounding, reaching levels indistinguishable from the highs of the 1970s. Our biased minds tempt us to see the worst in people. The empathy decline reported 13 years ago fit that narrative and went viral. This decline is almost certainly an illusion. In other surveys, people reported on kindness and morality as they actually experience it — for instance, how they were treated by strangers, coworkers, and friends. Answers to these questions remained steady over the years. As with the decline, we might grasp for explanations for this rise. One possibility is collective suffering. Hard times can bring people together. In her beautiful book, A Paradise Built in Hell, Rebecca Solnit chronicles disasters including San Francisco’s 1906 and 1989 earthquakes, Hurricane Katrina, and 9/11. In the wake of these catastrophes, kindness ticked up, strangers stepping over lines of race and class to help one another.
Note: Explore more positive stories like this in our comprehensive inspiring news articles archive focused on solutions and bridging divides.
Social media platforms have become an integral part of our lives, but they also pose significant challenges for our society. From spreading misinformation and hate speech to undermining democracy and privacy, social media can have negative impacts on the public good. How can we harness the power of social media for positive purposes, such as civic engagement, social justice, and education? One possible solution is to create a new kind of social media platform that is designed to serve the public interest, not the profit motive. This platform would be owned and governed by its users, who would have a say in how it operates and what content it promotes. Such a platform may sound utopian, but it is not impossible. In fact, there are already some examples of social media platforms that are trying to achieve these goals, such as Mastodon, Diaspora, and Aether. These platforms are based on the principles of decentralization, federation, and peer-to-peer communication, which allow users to have more control and autonomy over their online interactions. Civic Works ... is an emerging social networking platform that provides a more democratic, inclusive, and responsible online space for everyone. It is built on the idea that social media can be a force for good when the objective is not subverted by advertisers, marketers, or shadowy political operatives. It is a platform that inspires people to become active citizens, through civic, political, economic, and/or educational actions.
Note: The social media platform PeakD is censorship-proof and is governed by network operators who are elected by the community. Explore more positive stories like this in our comprehensive inspiring news articles archive focused on solutions and bridging divides.
By the time the sun casts its first beams on war-ravaged Yemen, hundreds of men will have taken their positions across the park, and the workout begins. Enthusiastic chants of “Ahsan Fareek”, or “Best Team”, boom across the park as members of this daily, free, open-to-all sports club begin a set of 33 exercises designed to work the whole body. For the next hour, they temporarily put aside the stressors they’ve accumulated from the devastating eight-year civil war that has claimed 377,000 lives, touching their toes, standing on one leg and reaching for the sky. By 6.30am the crowd disperses, and everyone goes about their day, rejuvenated and energized, ready to meet again the following morning. “It is a sports club for everyone, but it’s particularly vital for the elderly, who suffer from illnesses and anxiety and for whom treatment is unaffordable,” says Najy Abu Hatem, co-founder of the initiative. “Being part of Best Team lifts their morale and gives them free exercise classes in a healthy and social setting.” In a country of 33 million people, there are only 59 psychiatrists – one psychiatrist per 500,000 people – and the total number of mental health workers is just 304. Although Best Team can hardly tackle this huge, ongoing mental health crisis, the twin benefits it provides of camaraderie and physical exercise – under the guise of a more socially acceptable men’s sports club – is nonetheless quietly improving people’s mental wellbeing across the capital and beyond.
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Collective neuroscience, as some practitioners call it, is a rapidly growing field of research. An early, consistent finding is that when people converse or share an experience, their brain waves synchronize. Neurons in corresponding locations of the different brains fire at the same time, creating matching patterns, like dancers moving together. Auditory and visual areas respond to shape, sound and movement in similar ways, whereas higher-order brain areas seem to behave similarly during more challenging tasks such as making meaning out of something seen or heard. The experience of "being on the same wavelength" as another person is real, and it is visible in the activity of the brain. Interbrain synchrony prepares people for interaction and beginning to understand it as a marker of relationships. Given that synchronized experiences are often enjoyable, researchers suspect this phenomenon is beneficial: it helps us interact and may have facilitated the evolution of sociality. This new kind of brain research might also illuminate why we don't always "click" with someone or why social isolation is so harmful to physical and mental health. Preliminary evidence ... shows synchrony between interacting brains and, more intriguingly, that correlations in some brain regions are greater between people while they are telling a joint story than during the independent stories, particularly in the parietal cortex. "That area is active for memory and narrative construction," [neuroscientist Thalia] Wheatley says. "It seems to fit."
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In 2002, Chris Morgan lost his wife to cancer. A British army veteran who had put in 24 years of service as a gunner in the Royal Artillery, he was already struggling with PTSD when she passed away, and the grief from the loss triggered a breakdown. In despair, Morgan contemplated taking his own life. Instead, Morgan retreated to his shed. "It was my woodworking shed that was my safe place. And although I may not have done too much woodworking, it was just being in there that I knew helped," Morgan shared. "In fact, it saved my life." In 2008, he held an impromptu spoon carving class for a group of visiting wounded soldiers. The spontaneous seminar became a weekly workshop, and ultimately evolved into a dedicated permanent woodworking seminar that has been known as Veterans Woodcraft since 2016. Veterans Woodcraft is one of 3,000 so-called Men's Sheds scattered across the UK, Ireland, New Zealand, Canada, the US, Kenya and South Africa. The concept began in Australia in the 1990s to help tackle isolation and loneliness in predominantly older men. Men's Sheds UK chief officer Charlie Bethel ... says that of all the impacts he's seen from Men's Sheds in his five-year tenure, suicide prevention is the one that stands out the most. In a recent survey of 178 of the UK's 600 Men's Sheds, 25 percent of respondents said they had definitely saved a member's life, and 14 percent felt confident they had. Bethel hopes to set up a further 1,900 Men's Sheds across the UK over the next 10 years.
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At the heart of the Korean spirit is a concept called “Han.” I define Han as “irreparable sorrow.” A more accurate definition might be achieved by describing how Han expresses itself—through storytelling, song, poetry, prayer. It is the language of humanity. Suh Nam-Dong, one of the founders of Korean minjung liberation theology, described Han as “a feeling of unresolved resentment against injustices suffered, a sense of helplessness because of the overwhelming odds against one, a feeling of acute pain in one’s guts and bowels, making the whole body writhe and squirm, and an obstinate urge to take revenge and to right the wrong—all these combined.” What is omitted from such definitions, though, is the very quality that makes Han transcendent; that is, the poeticization of these profound feelings of grief and loss. It gives us a common song. That is why the African American tradition of blues serves as a great model for resilience—joy, even—in the face of unimaginable adversity. It is all the sorrows of the world experienced in communion with others. Communion and fellowship are what will get us through, no matter what the bastards do. I also think of my Quaker grandmother, Elinor Ashkenazy, who helped organize the peace boat, the Golden Rule, in the 1950s. The tiny ketch first set sail across the Pacific in 1958 with the intention of stopping the U.S. from dropping atomic bombs on the Marshall Islands. Its story was another kind of prayer, another kind of poetry—and the inspiration for the founding of Greenpeace and many other peace projects.
Note: This article was written by respected journalist and environmental activist Koohan Paik-Mander. Explore more positive stories like this in our comprehensive inspiring news articles archive focused on solutions and bridging divides.
To heal you must love - so believes a woman who not only forgave the man who killed her husband 28 years ago during Rwanda's genocide, but allowed his daughter to marry her son. Bernadette Mukakabera has been telling her story as part of continuing efforts by the Catholic Church to bring reconciliation to a society torn apart in 1994 when some 800,000 people were slaughtered in 100 days. "Our children had nothing to do with what happened. They just fell in love and nothing should stop people from loving each other," Bernadette told the BBC. [In 1994] thousands of Hutus ... began well organised killings - turning on their Tutsi neighbours. One of these was Gratien Nyaminani, whose family lived next to Bernadette's. After the massacres ended, with a Tutsi rebel group taking power, hundreds of thousands of people accused of involvement in the killings were detained. Gratien was taken into custody and eventually tried by one of the community courts, known as gacaca, set up to deal with genocide suspects. At these weekly hearings, communities were given a chance to face the accused and both hear and give evidence about what really happened - and how it happened. The final reconciliation happens in public where the accused and the victim stand together. The victim stretches their hands towards the accused as a sign of forgiveness. In 2004, Gratien told Bernadette how he had killed her husband and apologised - and at the same hearing she chose to forgive him. This meant that he did not have to serve a 19-year jail term, but a two-year community service sentence instead.
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Communal work refers to a collaborative effort where members of a community come together to achieve a common goal or objective. Different cultures have different names for it, such as Talkoot (Finland), Gotong-royong (Indonesia), Nachbarschaftshilfe (Germany), and Bayanihan in the Philippines. During the eruption of the Taal volcano in the Philippines, the traditional support networks known as Bayanihan came into effect not as a temporary solution to the disaster but as an innate response that Filipinos have in both good times and bad. A response that may have its root in their concept of the “shared self” or Kapwa. Unlike the English word ‘Other’, Kapwa is not used in opposition to the self and does not recognize the self as a separate identity. Rather, Kapwa is the unity of self and others and hence implies a shared identity or inner self. From this arises the sense of fellow being that underlies Filipino social interaction. Not only is it socially beneficial, but also the act of completing the task with others is infinitely rewarding. In the book “Shop Class as Soulcraft,” Matthew Crawford writes: “The satisfactions of manifesting oneself concretely in the world through manual competence have been known to make a man quiet and easy. They seem to relieve him of the felt need to offer chattering interpretations of himself to vindicate his worth. He can simply point: the building stands, the car now runs, the lights are on.”
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The first time Simmaco Perillo arrived in the Italian hamlet of Maiano di Sessa Aurunca, everything around him was abandoned. It was 2005, and nobody wanted to cultivate former Mafia land. We wanted to make a farm for the reintegration of disadvantaged people, says Mr. Perillo. Today, the social cooperative Al di l dei sogni, or Beyond the Dreams, is making pasta and growing organic vegetables on land that once belonged to the powerful Camorra Mafia. The cooperative [works] with ... those recovering from addiction, former prisoners, and people who were released from public mental hospitals, to provide sustainable livelihoods and combat the influence of the Mafia. Perillo and others in the cooperative ... were able to [acquire the land] thanks to national law 109/96, passed in 1996, which permits the social reuse of property confiscated from the criminal organizations. The cooperative was granted the land, but threats and attacks were not long in coming. After the keys were handed to us, they [Mafia gangsters] arrived at night. They pulled down walls, broke through the windows, severed the electrical system, destroyed the plumbing. So we decided to sleep inside to guard the property, Perillo recalls with a proud smile. Despite the setting of several intimidating fires, among other tactics, the cooperative was able to set up a sustainable business. Today 32 people are members of the cooperative, and more than half are disadvantaged people.
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If you want to help, you first need to listen. That is a philosophy that Father Greg Boyle, S.J., founder of Homeboy Industries in East Los Angeles, employs. If you're humble, you'll ask the poor, what would help you? But if you're led by hubris, then you tell the poor, here's what your problem is; here's how you fix yourself. Homeboy Industries was founded more than 30 years ago as a means of providing employment to gang members in East LA. Few businesses would hire ex-gang members so Fr. Greg, Jesuit pastor of the Dolores Mission the poorest mission in the LA archdiocese, created a business to provide those jobs. Today Homeboy serves not just the neighborhood but all of Los Angeles County with its restaurants, coffee shops, bakery and even a tattoo removal clinic. Homeboy has ... listened to the formerly gang-involved. It asks the question: what can we do that is concretely helpful? Fr. Greg [said] on NPRs Fresh Air. No one likes to be told how to get better; they want to participate in the process. That begins with conversation, a discovery of what the other is feeling and how he or she can help in his own improvement. Often the best answers come from the people you serve, as it does with Homeboy Industries. Its tattoo removal clinic came about because ex-gang members wanted to remove tattoos no longer relevant to their current lives, and which in some instances may prevent them from getting hired. Removing a tattoo is a long and painful process but it can serve as a kind of rebirth.
Note: Watch an inspiring video on this program which has transformed the lives of thousands of gang members. Readers interested in learning more about Father Greg Boyle and his work can check out his new memoir, Barking to the Choir: The Power of Radical Kinship.
What if there was a way to create more community, instill a deeper sense of belonging, and begin bringing healing to the vast sense of isolation experienced in modern Western culture? The Gift Circle, as founded by Alpha Lo and spread by Charles Eisenstein, is a group facilitation format that holds great possibility as a way to match resources with needs, create community and inspire gratitude and generosity. The goals of a Gift Circle are simply to provide a warm, free, and welcoming space for community to gather and share Gifts and Needs, most often while literally sitting in a circle. The Gift Circle format [provides] a sense of psycho-spiritual belonging and connection to ameliorate the vast sense of alienation and scarcity experienced by so many. We would eat and socialize a bit, then gather sitting in a circle, and go around the circle with each person speaking what gift they’d enjoy sharing with the community. For instance someone might offer giving a massage, making a custom mix CD, giving a life coaching session, dance class, or a home-cooked meal – the gifts were generally more service-oriented, though there was an occasional item gifted as well, like a futon or pair of headphones. Most importantly, there would be a time at the end where we’d leave 20-30 min for givers and receivers to connect with one another directly and coordinate a time to meet up later to give or receive whatever it was. It was highly encouraged to schedule the gift or need session during that meeting, while the energy was still fresh.
Note: Read the full article to see how you can start a gift circle in your community! Explore more positive stories like this in our comprehensive inspiring news articles archive focused on solutions and bridging divides.
There are few people who can say their job saved them, but former gang member Rafael Jimenez says he's one of them. "If I wasn't working here I'd be on the streets looking for problems or, even worse, selling drugs," Jimenez told CNN en Espaol. The 44-year-old works as a baker at Homeboy Bakery, part of Homeboy Industries in East Los Angeles, the largest gang rehabilitation program in the country. The program was founded in 1992 by Father Greg Boyle, who has counseled and mentored thousands of gang members. This month marks Jimenez's one-year anniversary of getting off of drugs and out of the 4th Street Flats gang in East L.A. "I knew if I kept going at it, I would be dead or in jail. I can't believe I wasted all that time," Jimenez said. "And, now I'm baking pastries with rivals that I would've never spoken to just last year." Homeboy Industries' program has been so successful that other gang rehabilitation programs around the country are now looking to them as a model. Ex-gang member Mario Lundes, weary of being in and out of jail, decided to make a positive change and seek out a regular job. But extensive tattoo removal from his forehead, cheeks and neck -- a service Homeboy Industries offers -- would be a vital part of the process. Homeboy Industries has helped thousands of high-risk youths with a variety of free programs: mental health counseling, GED classes, job training and legal services. The program's motto: "Nothing stops a bullet like a job."
Note: Watch an inspiring video on this program which has transformed the lives of thousands of gang members.
In 2018, the military, struggling to meet enlistment goals, began invading gaming communities as part of a larger, digital-first strategy. Recruiters who had once stalked school assemblies and shopping malls began streaming games on social media and competing in tournaments to court new enlistees online. Since then, the military’s online recruiting strategy has expanded to the Amazon-owned streaming platform Twitch, which attracts 140 million active users per month. The Army, Navy, and Air Force churn out hours of Twitch content per week, including streams of popular first-person-shooter games. The Armed Forces claim their gamers ... aren’t technically recruiters. But anti-war advocates say they might as well be. To counter this, [Marine veteran Chris] Velazquez became a community developer for Gamers for Peace (GFP), the first peace organization formed to mirror the military’s online recruiting practices: While streaming popular games like Halo and Rocket League, its members—many of them veterans—offer career advice and mentorship to teens, talk politics, and discuss the realities of war. They also share information about online military recruitment tactics at in-person gaming conventions such as PAX Unplugged. These initiatives, members say, give prospective recruits the tools and knowledge to see other options and reconsider enlisting. The group has already accrued nearly 600 Twitch followers as well as 400 members on the popular messaging service Discord.
Note: The latest US Air Force recruitment tool is a video game that allows players to receive in-game medals and achievements for drone bombing Iraqis and Afghans. For more on this topic, read an article we've summarized about how one of the best-selling video games, Call of Duty, is a carefully constructed piece of military propaganda.
Following someone’s gaze may seem like a simple act, but it has profound implications for the evolution of intelligence. And humans are far from the only animals that do it. A recent study of bottlenose dolphins in the journal Heliyon adds to previous research identifying the ability to follow the gazes of members of other species — a visual and cognitive trick that may relate to the development of empathy — across a wide range of mammals, not just humans and our fellow primates. What’s even more interesting is to trace this ability through not just the mammal family but beyond, to reptiles and birds — and perhaps back as far as the Jurassic period. In general, by identifying important objects in their environment, an animal’s ability to follow the gaze of another, including another species, may form a basis for advanced social cognition, paving the way for cooperation and empathy. One such high level type, “geometrical gaze following,” occurs if you block the thing that the other is looking at so the subject can’t see it, so that they will physically reposition themself to see what others are seeing. Geometrical gaze following isn’t even seen in human children before eighteen months of age – and yet wolves, apes and monkeys, and birds of the crow (corvid) and starling genuses have all been found to engage in it. Looking at which living species show evidence of advanced gaze following and which don’t suggests that even the more advanced type ... evolved back in the time of dinosaurs.
Note: Read about the world's biggest eye contact experiment and explore a powerful social experiment in Australia where people rekindle human connection through a minute of silent eye contact. For more inspiring news related to this article, check out our news archive on animal wonders.
Pope Francis has decided to give women the right to vote at an upcoming meeting of bishops, an unprecedented change that reflects his hopes to give women greater decision-making responsibilities. Francis approved changes to the norms governing the Synod of Bishops, a Vatican body that gathers the world’s bishops together for periodic meetings, following decades of demands by women to have the right to vote. The Vatican on Wednesday published the modifications he approved, which emphasise his vision for the lay faithful taking on a greater role in church affairs that have long been left to clerics, bishops and cardinals. Ever since the Second Vatican Council, the 1960s meetings that modernized the church, popes have summoned the world’s bishops to Rome for a few weeks at a time to debate particular topics. At the end of the meetings, the bishops vote on specific proposals and put them to the pope, who then produces a document taking their views into account. Until now, the only people who could vote were men. But under the new changes, five religious sisters will join five priests as voting representatives for religious orders. In addition, Francis has decided to appoint 70 non-bishop members of the synod and has asked that half of them be women. They too will have a vote. The aim is also to include young people among these 70 non-bishop members, who will be proposed to the pope by regional blocs, with Francis making a final decision.
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Since 2020, three pastors who lead a combined seven churches on the Deal Island Peninsula have been worshiping together at a small beach on Maryland’s lower Eastern Shore. The pastors, two White and one Black, are part of the United Methodist Church. A spur-of-the-moment idea to bring the faithful together during the pandemic has become a once-a-month gathering where hundreds of worshipers honk along to a boisterous service that offers a mix of polemics, politics and preaching. “There isn’t a better church than this one right here,” said Cathy Sikos, a retired Walmart worker who lives in nearby Dames Quarter. “It’s a true depiction of what a church should be. No fancy building. Just pure worship. It’s God’s place. I wouldn’t want to go anywhere else.” Martin Luther King Jr. famously called 11 o’clock on Sunday morning “America’s most segregated hour.” In many places, it still is. The three Church by the Bay pastors say they never set out to be an example of integration. They simply wanted to offer Communion to parishioners starved of that opportunity. After three months of virtual worships, the trio decided to offer a joint Communion at the beach for 30 minutes. The joint worship has introduced the parishioners to different styles and messages. The three pastors have no plans to stop the once-a-month service, showing unity even as the United Methodist Church is splitting over the national organization’s decision to allow same-sex marriages and ordain gay and lesbian clergy.
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