Efforts to use creation for other purposes are sinful. When we seek to use sex for pleasure and not love, we are guilty of lust. When we seek to use money for power and not creation, we are guilty of avarice. When we seek to use creation for destruction and not life, we are guilty of militarism.

We as people are called to share in the work of God, and this includes creating and preserving that which God has made. It is God’s will that we continue to create and that we do not destroy what He has made because He has made everything for a good purpose. The plants of the earth give us nourishment and healing, both of which enable us to have relationships with one another. The rocks and minerals of the soil give us materials with which to build houses and other buildings, enabling us to live in safety and comfort. Our own flesh and blood, as the physical projections of our souls, allow us to be the very temples of God in the world. God desires for us to have comfort, well-being, and physical existence. He calls us through the prophets to pray for the prosperity of the cities in which we live and not to take more of creation than we need, in order that all may enjoy the richness of what God has made. He also calls us to treat our bodies as sacred vessels and to provide wisely for them, such that we may give Him honor through them. Partaking in the beauty and joy of God’s creation and having all that we need provided for by Him is one of the greatest ways that the Lord of heaven and earth has reached out to us in every age in love and, in the most literal sense, Providence.

Much has been written about the evil of war. Certainly, war does tremendous damage to spiritual creation. By pitting the passions of men against each other, war blinds us of our common brotherhood before God. By tearing apart families and communities, war wreaks havoc on the love and caritas (unconditional social love) for our neighbors that God has made the purpose of our lives. By turning the world into little more than “we the righteous” and “they the evil,” war hardens our hearts against the commandment of Christ to pray for our enemies. The dignity of the person is also trampled in war.  These are all very real and destructive effects of war on the spiritual life.

There is also no shortage of commentary about the physical evils of war. Crops are burned, leaving children hungry. Homes are turned into piles of rubble, killing sons and daughters of God. Access to medicine, water, and clothing is imperiled, leaving people with no share in the daily bread that God has granted us from His bounty for our survival. The work of generations in building places of habitation, learning, worship, healing, and community is annihilated in an instant. The plethora of Christian relief organizations servicing war-torn communities in Iraq, Gaza, Afghanistan, Somalia, and many other countries shows how much attention has been paid by Christians to the damages wrought by war.

What has been overlooked by many Christians, though, is how much of a perversion of creation war is. Even before the first bullet is fired and the first bomb dropped, and preceding the first torched field and shattered roof, militarism itself is a perversion of God’s creation. Militarism, especially once it hits the stage known popularly as “preparedness,” takes God’s creation and appropriates it for the sake of destruction. Take, for example, what goes into the creation of a single lead bullet.

Obviously, a lead bullet is made of lead. This lead could well be used to make a fishing sinker, allowing someone to partake in eating one of the few foods we know for a fact that Jesus ate and fed people with, or it could be used to help build a car battery, enabling a young woman to visit an ill relative in only a fraction of the time it took for Mary to visit Elizabeth during her pregnancy. Instead, our little chunk of lead is destined to be crafted into a projectile designed to break the flesh God gave a man and tear into the very heart Christ desires to win over.

Before it gets there, though, the lead must be processed. It needs to go to a factory full of machines. Manufacturing machines can be utilized for many purposes. They can, for example, help to shape steel beams to build orphanages. They can also be used to manufacture parts for wheelchairs like the one that lets me go to class and church.  The particular set of manufacturing machines we are talking about here, though, are used to turn lead into little balls able to kill young men decades before they will ever have the chance see their grandchildren. Some of these young men will die before they can even imagine themselves stepping into a church. Others will be plucked from the world before having the opportunity to share the life of Christ with their brothers.

After many hours of labor that could be otherwise spent making clothing, growing food, printing books, building homes, or doing any other manner of work for God’s sake, our little ball of lead will finally be recognizable as a bullet. Should the need ever arise in the mind of a powerful man, that bullet will find its way into the hands of a young soldier clutching a rifle. That rifle will be made of wood and steel, or possibly plastic. We could spend several pages more detailing how any one of these things could have become a desk fit to hold the Bible, or a stethoscope, or a toy to bring joy to a child. For now, though, suffice to say that this rifle, too, has been made out of things never destined by God to destroy.

Neither was the young man’s body. It was meant to beget life and to serve as God’s temple.

Neither was the young man’s heart. It was meant to praise the Lord and love other hearts.

Neither was the young man’s mind. It was meant to contemplate the Word made flesh.

Neither was the young man’s life. It was meant to bring mercy into a world full of cruelty.

Neither was the young man’s death. It was meant to bear final witness of to love and faith.

War is a perversion of creation. There are times when it is justifiable, largely because someone else has already perverted creation. The God of Israel did not abandon His people in Biblical times when they faced dangerous foes; rather, He defended them against nations that practiced horrifying measures such as infanticide and expelled those nations from the land He had promised His people, so long as Israel trusted Him alone and not the strength of their arms. Though the creation of God was used to make weapons in Israel as it is today, the Israelites recognized their complete and total dependence on God for their defense. They were also a people living in a land promised to them by the Lord Himself and thus had a clear mandate from God to protect Israel. Every country has the right to defend itself. The great problem is when creation is appropriated for destruction and not the protection of other countries. For the purposes of this article, I use militarism as a term for the production and maintenance of military equipment and forces above and beyond what is necessary for defense.

Much like the ancient pagans, Americans have embraced militarism. When our own generals state that a military base to house machines of destruction is no longer needed, we ought to cheer and obey the Lord by turning our swords into plowshares. Rather than deconstructing our old battleships and turning submarine pens into marinas, though, we demand that our politicians set aside their political differences and “save” our bases. Rather than commending statesmen for cutting military budgets and streamlining processes such that excesses like 10,000 nuclear weapons no longer exist in our hands, we accuse them of being weak on national security and soundly reject them for reelection. When we should be praising God for creating a drastically more peaceful and less fearsome world since the end of the Cold War, we have been busy clinging to our guns, bombs, and tanks. Ancient Israel excelled in war because, as the Bible affirms at every turn, it trusted in the Lord and not the strength of its arms. God preserves the goodness in humanity found in His people against all who would turn against it. If we embrace Him in humility and a genuine desire for peace, He will extend this same protection to us. To contrast Biblical Israel’s faith with America’s attitude of militarizing to the point of no end while we refuse to take Christianity seriously as a public moral force is nothing short of damning our country according to the standards of Biblical kings and generals.

We continue to beat our plowshares into swords by spending over a trillion dollars annually on our military at a time when there are simply not enough resources to provide for the basic needs of every person. It is unconscionable to maintain forces and armaments capable of destroying all life on the face of the Earth several times over. If we ever get to the point where we actually need a military that is currently worth almost as much as the rest of the world’s militaries combined, we will have suffered a far greater defeat than any opposing commander can deal us. We will have entirely lost our capacity to engage in diplomacy and meaningful communication with other countries, including our enemies. We will have traded our faith in the Lord for our faith in our capacity to demolish every fear and demon in the world by the sheer strength of our will. As in the spiritual life, this attitude of controlling every threat and refusing to turn to Christ for strength greater than any we could imagine will only result in even greater fear and, ultimately, we as a country learning what it means to be in the place where there is weeping and gnashing of teeth.

Not all of our military aims are foolish and unjust by human standards. Having the power to annihilate our enemies in North Korea and Iran with the press of a button certainly makes sense according to the world. So does maintaining a military presence in 130 countries such that we will always be near enough to strike any target on Earth within a moment’s notice. Like any country, America has very real enemies, some of whom are quite threatening and spiteful.

God, however, does not look kindly on those who rely on their own strength and judgment, their false “pragmatism,” in lieu of His commandments. We may preach a gospel of preventive conflict until the day the trumpet sounds, but God’s command that we pray for our enemies remains. We may preach a gospel of revenge against all who slight us, but God’s command that we turn the other cheek when struck and offer our coat to the man who robs us remains. We may preach that men must die that we may live, but God’s command that we be harmless as doves remains.

The Lord says that vengeance is His alone and that man need lift no finger if the Lord is with him. America has an attitude, though, that she must be the protector of her own liberty and must rely on her power and pride alone for her safety. Rather than letting God use whatever means He sees fit to secure for us a just and peaceful world, we co-opt His creation and use it for destruction. The Lord does not accept this faithless militarism and this idolatrous worship of weapons. God condemns any country that chooses to rely on its own will and His resources for its power without obeying His laws and commandments.

God has ordered His creation towards His will, which is love and, by extension, peace. There are times when God wills that we utilize creation to procure defenses, always seeking His protection and justification before Him as our only guarantees of safety. God does not, however, accept our theories that militarism is a just use of His creation. Militarism takes good creation that produces and sustains life to give glory to the Lord and usurps it for the sake of destroying our every threat and fear. Rather than seeking peace with all peoples, forgiving offenses, and trusting the Lord as our rock and sanctuary, America has chosen to let fear force it into a state of permanent militarism and armament.

This attitude has meant that God’s creation, which has the power to provide for all that we need and save the least among us from total destitution, is being used in order to sow the most abject poverty and strife the world has ever known. It is essential that, as we call attention to the spiritual and physical destruction of war, Christians make clear that “preparedness” and militarism themselves pervert creation and transform instruments of Providence into tools of destruction. By protesting the celebration of militarism prevalent in America and by criticizing the false gospels of revenge and fear that compel armament, Christians can play a pivotal role in reducing our spending of resources and lives on destruction and liberating creation for God’s purposes.

We can play an essential role in turning people’s hearts away from fear and towards faith in God’s power and in caring for the poor by beating America’s swords into plowshares. We can also do much to further respect for the dignity of human life by treating bodies as temples, hearts as witnesses, and minds as worshippers, rather than as tools of destruction and conquest. We can put down the sword and, in doing so, refuse to perish by it.

The Maccabees and zealots were ready to lay down their lives for Israel when faith in the God of love, peace, and creation was replaced by idols demanding human blood and costly sacrifices. We make these sacrifices with every dollar devoted to unneeded weapons. We offer oblations to Mars with every speech proclaiming the necessity of bringing instantaneous death to people who have no capacity to strike us. We drink blood against God every time we speak of conscripting young men to fight in the wars of other people.

Are we ready to smash these idols and break these cults with the ferocity of Judas Maccabeus in America today? If not, we are doomed to the condemnation of the Lord. If so, then the Lord will bless us beyond all measure and ensure that never again do we have to raise a finger against our enemies. Verily, He alone shall be our rock, our fortress, our deliverer.

____________________________________________________________________________________________

Matt Cavedon ‘ll is a Comparative Study of Religion concentrator living in Quincy House.

Gripping his beloved guitar, 20-year-old Bawi Shin Thang arrived in Spokane, Washington in September 2008. Captured by the Myanmar military junta after they burned his Chin Nation village, Bawi Shin Thang became a refugee in his own nation. The State Peace and Development Council (SPDC), the official name of the Myanmar military junta, is mortal enemies with the Burmese Chin ethnic group and has worked on exterminating this people group, along with the Karen peoples, for forty years. The junta forced Bawi Shin Thang to be a porter in their army, carry hundred-pound sacks of weapons and supplies, and act as a human landmine tester while enduring continuous beatings and starvation. Remarkably buoyant and loyal to his people, Bawi Shin Thang escaped to overpopulated and militated Kualalampur, Malaysia, hoping to blend in and seek work. Chin and Karen refugees are considered illegal aliens in Malaysia and are arrested and imprisoned if found. Bawi Shin Thang served 2 six-month jail terms, escaping each time. The United Nations tries to create channels of assistance for Burmese refugees who are in Malaysia illegally and Thang was eventually granted an I-94 card affirming official refugee status and passage to the United States. As of today, his mother and extended family in Burma do not know where he is.

I live in the booming metropolis of Spokane, Washington, and the Spokane population is so homogenous that when Bosnian, Russian, and Vietnamese refugees began trickling in years ago, my family practically jumped for joy. I remember the first Russian family my church, New Vision Lutheran, sponsored. The couple had around seven beautiful young children and did not speak a word of English. Though the children learned fast through school and their newfound American playmates, the parents struggled to learn English and find jobs. I remember Almir and Simca, a Bosnian couple we sponsored; they fell in love before being captured and sent to different prisons. Nearly five years later, they both independently escaped and coincidentally – or by fate – ended up at the same refugee camp and married soon after. In the refugee camp, Simca gave birth to her little boy. When they moved to the United States a year later, their son cried hysterically night after night, unable to adjust to his new life. My mom dedicated herself to helping Simca, who balanced caring for her disoriented son with finding a job that could pay rent. I remember the Vietnamese children who spent their first years in the US running wildly around playgrounds surrounding my church and the clever teenagers they grew into.

My parents served as missionaries in India before they had children, and when we moved to Spokane to pastor at New Vision Lutheran, their hearts overflowed with love toward the small international community. The influx of refugees into Spokane transformed my dad’s ministry, and his attempts to learn the native language of each incoming group are commendable, though doomed to fail. My small church is one of Spokane’s Christian refugee centers, and we began hosting separate Sunday night Vietnamese and Burmese church services. Training translators and encouraging the people to organize services around their own traditions, the services are more widely attended than our ordinary Sunday morning services.

The incredible worship in these ethnic services teaches me the meaning behind Psalm 5:11: “But let all those who take refuge and put their trust in You rejoice; let them ever sing and shout for joy, because You make a covering over them and defend them; let those also who love Your name be joyful in You and be in high spirits.” Congregants love singing and playing their native music, and though most cannot communicate in English, they all share their love of Christ with each other through song. Forming music groups and choirs, and playing guitars that they brought from Burma, the Burmese sing beautiful praise to Christ.

I met Bawi Shin Thang during Christmas break while attending a Burmese service. Eager to meet the out-of-town Wagley, he immediately asked for a picture with me, and he laughed as he articulated his name and made sure I did not mispronounce it. Along with a few other community congregations, my church works closely with World Relief helping recent Chin and Karen refugees in very practical ways, like finding housing and employment, but more importantly, we are able to foster Christian community. In collaboration with Spokane sponsor churches, new and old arrivals bond together in tight-knit fellowships, by planting the Chin Christian Church and Karen Community Fellowship. The Burmese assist new arrivals with maintaining their native culture of independence, faith, music and family while adjusting to a new way of life.

Abundant joy perfectly describes these Burmese refugees and reminds me of Christ’s love and power. I cannot fully comprehend how suffering leads to contentment or great trials lead to happiness, but Romans 15:13 reads, “May the God of hope fill you with all joy and peace as you trust in him, so that you may overflow with hope by the power of the Holy Spirit.” Though they spent years running from enemy forces and lost family members, villages, and livelihoods, the Burmese grasp and trust Christ’s hope, which transcends the material. Deep internal peace envelops them and there are no wider smiles or more grateful hearts. After aimlessly living in Thai refugee camps, these people desire physical work opportunities, and the adults are some of Spokane’s best workers. After massive layoffs this fall, many Spokane employers kept the refugees and dismissed longstanding employees. Christ blesses them in this nation, and by delighting in them, He allows us, the bystanders, “to grasp how wide and long and high and deep is the love of Christ, and to know this love that surpasses knowledge” (Ephesians 3:18-19).

Massive genocidal efforts by Myanmar’s dictatorial regime began in 1968, constituting the longest civil war in recent world history. The Chin and Karen populations are akin to Aborigines in Australia, ethnic people groups who do not fit in with the majority. They are fundamentally tribal villagers who secretly travel jungle trails to escape the rapes, burnings, and extermination plots of the junta. One million contemporary refugees stagnate in Thai refugee camps, and two million internally displaced peoples (IDPs) cannot cross the border but are continuously hunted by the military regime. Although the United States and other nations long ignored the plight of Burmese refugees, the Bush Administration lifted immigration bans in 2004 against the persecuted tribes, and the US welcomed nearly 30,000 Burmese refugees over the past five years.

In spite of – and perhaps because of – bitter dictatorial inhumanity, many ethnic peoples are strong Christians, while others are Buddhists and Muslims. The Chin, of which Bawi Shin Thang is a member, became Christians after Baptist missionaries visited central Burma in the late nineteenth century. Likewise, around 50 percent of the Karen people are Christians. Chin and Karen ethnic groups compose most of the US Burmese refugees, and their purposeful involvement in Christian community in the US eases their difficult assimilation process. After living nomadically in jungle war zones and anguishing in ill-equipped and authoritarian refugee camps, the Burmese people are eager for the independent American lifestyle, though they know little about how to adapt.

While the US government grants Medicaid, food stamps, and a welfare check to refugees, assistance is only offered anywhere from four to nine months. US churches play a vital role in the integration process by finding refugees homes, jobs, healthcare, and other necessities. Congregations use portions of their offering and individual members expend time and resources to transport and care for these refugees. A startling number of Burmese refugees are settling in smaller or medium-sized metropolitan areas, in addition to larger cities in New York and Texas. Refugees in Indianapolis, Spokane, Utica, Oklahoma City, Boise, and several other cities now dominate the incoming foreign-born immigrants. Many families depend solely on Christian congregations to learn basic life skills that a refugee camp or refugee agency does not provide.

Although the government offers benefits to refugees that regular immigrants do not receive, government aid cannot teach refugees how to navigate city life. When the allotted period of government aid expires, refugees are expected to hold their own. Many Burmese refugees cannot speak English, drive cars, pay bills, buy food, protect their children, and navigate the legal system, though this is hardly an exhaustive list.

When six-year-old Koko Ling learned in school that he should call 911 in an emergency, he took the information very seriously. One afternoon, when his parents left the house, Koko’s brother Joshua ate his serving of rice along with Koko’s serving. Koko declared it an emergency, called 911, and greeted an ambulance and a fire engine at his front door in Spokane, WA. Although imagining little Koko anxiously describing his brother’s foul play is funny, it represents the vast amounts of money that refugees cost communities. A Desert News Salt Lake City article documents Indianapolis’ flood of Burmese refugees in 2007 and how they overwhelmed local and government services. Health departments deal with thousands who must be tested and treated for latent tuberculosis, a rampant problem among the Burmese refugees. Church charities reached out to Congressman Mark Souder who in turn warned Secretary of State Condoleezza Rice of a “backlash from host communities toward the legal refugees at a time when the nation already is hotly debating illegal immigration.” With local programs flooded, churches play a key role in sustaining communities.

Churches integrate refugees into the labor force and teach English, keeping refugees off the streets, out of poverty, and off of welfare, thus assisting US government and society. Far too often, churches are the victims of pointed fingers and verbal attacks; even Christians insult and elaborate on the failures of the church instead of extolling the many successes. Churches truly go above and beyond in their efforts to resettle refugees, and US society and government should laud their work.

As Harvard students, we can also aid refugee populations, either through our congregations, World Relief, or other community service programs. Yet the greatest love and the greatest service is not helping find jobs or apartments. We must be Christ to them and to others in His divine fullness and mercy, welcoming believers with the promise of Christ’s hope in our communities, giving our brothers and sisters places to worship, places to pray, and the faith to greet what is difficult with the heart of Him who is our protector and Redeemer. When we answer to our Savior for the works we have done, “The King will reply, ‘I tell you the truth, whatever you did for one of the least of these brothers of mine, you did for me.’” (Matthew 25:40).

____________________________________________________________________________________

Rachel Wagley ’11 is a Sociology concentrator living in Quincy House.

Introductory Meetings for Harvard Christian Fellowships

Starting August 27^th Mon-Fri 9:30am-9:50am
Morning prayer with HRCF staff
Steps of Memorial Church

August 30^th:

Go to Church!!! (meet with upperclassmen)

InterVarsity Christian Fellowship Introductory Meeting
AACF/HRCF/BCF
Harvard Hall 104
12:30pm-2pm

Asian Baptist Student Koinonia Sunday Brunch
Annenberg Dining Hall
11:15am-12:45pm (hopefully not in place of church)

August 31^st:

Christian Impact BBQ and Root Beer Kegger
Science Center lawn
4:30pm-7:30pm

September 2^nd:

Activities Fair: Check out the booths of each fellowship!
Student Organization Center at Hilles (SOCH; at the Quad)
4pm-7pm

September 5^th:

Harvard College Faith and Action Introductory Meet and Greet
2pm-3pm
SOCH: 220 Conference Room

Catholic Student Association Introductory Meeting
SOCH: South Collaborative (3^rd Floor)
4pm-5pm

LCMS Lutherans at Harvard College Introductory Meeting
SOCH: P10 Conference Room
4pm-5pm

The Harvard Ichthus (a journal of Christian thought) Intro Meeting
SOCH: P13 Tree House Room
5pm-6pm

Under Construction Christian A Capella Introductory Meeting
SOCH: P02 Performance Hall
5pm-6pm

Asian Baptist Student Koinonia Introductory Meeting
SOCH: P14 Seminar Room
6pm-7pm

Christian Impact Introductory Meeting
SOCH: P14 Seminar Room
7pm

Christian Community Night (BBQ and Late Night Worship)
Catholic Student Association, HRCF, AACF, BCF
Ticknor Lounge (inside Boylston Hall)
9pm-11pm

September 6^th:

Go to church!!! (meet with upperclassmen)

September 7^th:

Harvard College Faith and Action Cookout
Cambridge Commons
5:15pm

September 8^th:

Kuumba Singers Introductory Meeting
Hilles Penthouse
7pm

Who are you?

In short: We are smart people who like to think and learn about important things and have fun while doing it.  Here’s more:

In an age of skepticism, many come to the College with misconceptions about Christianity and whether a vigorous intellectual life is compatible with a Christian one.  The Harvard Ichthus seeks to engage, critique, and ultimately defy these falsehoods about Christian faith.  We will do so in a thoughtful, generous, and professional manner that bears witness to a God who desires-commands!-each of us to love Him with all our mind.

The grand vision of The Ichthus is two-fold: First, we lay claim to the millennia-old and still-vibrant Christian intellectual tradition, stepping into a rich and storied lineage of Christians dialoguing with each other in the corporate search for Veritas.  In so doing, we train a new generation of thinking Christians to use their God-given intellects for His glory.  And second, we publicize and distribute this forum so that non-Christians at Harvard can see the weight of two thousand years of argumentation and interact with the Christian tradition.  In this way, we expose a generation of thinking non-Christians to a Gospel that promises to engage them from the neck up, as well.

(Read more: About us)

What do you do?

Think, laugh, play, write, pray, blog, draw, paint, sculpt, sell, sing, experiment, design, sketch, build, worship, goof off.  All to God’s glory.

We are philosophers, theologians, computer scientists, poets, mathematicians, biologists, critics, and artists.  All to God’s glory.

We produce a print journal and a blog.  We gather weekly to pray, worship God, talk theology, horse around, etc.  We are a community of seekers and believers who want to learn to follow God in an intellectually rigorous way.  All to God’s glory.

And we want you to join us!

How can I get more information?

I’m so glad you asked.  Check out our booth at the Activities fair this Wednesday 9/2.  Then come to our intro meeting this Saturday 9/5 at 5pm in SOCH Penthouse P13 in the Quad.  And if you can’t make the meetings (and even if you can!) shoot us an email at [ichthus] at [hcs dot harvard dot edu].  Learn about how to join here.

And it was good.

In mid-June, we’ll also officially launch The Fish Tank, our new blog.  There, you’ll be able to see what’s on our mind more frequently (and in shorter form) than just once or twice a semester.  The Ichthus is a body of Christian believers committed to thinking about God in a serious manner all the time — not just when we print the journal.

So please, poke around a bit and let us know what you like or don’t like.  The site’s still a work in progress, so we’ll be fixing up problems here and there as we find them.  Enjoy!

On March 20, 2009, members of the Westboro Baptist Church plan to stage a protest at Harvard University in Cambridge, Massachusetts. For several years, the Westboro Baptist Church’s anti-homosexual and anti-America protests at military funerals and elsewhere have received significant attention from around the world.

The Westboro Baptist Church claims to derive its beliefs from Christian and biblical principles. As such, its practices potentially reflect upon all Christians and even upon Christianity itself.

We, the Christian community at Harvard – Catholic, Protestant, and Orthodox, liberal, moderate, and conservative – believe it is our responsibility to address the activities of the Westboro Baptist Church, especially those directed against the gay community.

The Poster from the Campaign

Our opinions concerning LGBT issues vary along theological, doctrinal, and political grounds. Nevertheless, we are united in our commitment to love and respect LGBT people as much as we love and respect anyone else. Any word or deed which does not reflect this commitment is fundamentally un-Christian.

The Scriptures teach that “all have sinned and fall short of the glory of God” (Romans iii.23). This message is one of human brokenness, but it is also one of profound equality. The ground is level at the foot of the cross. We all need God’s mercy – and God’s mercy is graciously offered to every person.

Accordingly, Christians are called to love all people – regardless of sexual orientation – because we see that what connects us to every human being inevitably transcends that which divides us.

Though we cannot support the beliefs and practices of the Westboro Baptist Church, it is our duty to love and to forgive its members, just as we were once loved and forgiven.

G.K. Chesterton said, “Love means loving the unlovable – or it is no virtue at all.” As the Harvard Christian community prepares for the arrival of the Westboro Baptist Church’s members, we shall seek always to respond to hatred with love and to “overcome evil with good” (Romans xii.21). This is the example Jesus has given us.

While we do not agree with the message of the protests of the Westboro Baptist Church, we hope and pray that God will use even these protests to manifest His great glory to the world.

The Harvard Ichthus

Harvard College Alpha Omega
Harvard-Radcliffe Asian-American Christian Fellowship
Harvard-Radcliffe Christian Fellowship
LCMS Lutherans at Harvard College
Rev. Jonathan C. Page, Epps Fellow of The Memorial Church
Rev. Benjamin King, Episcopal Chaplain
Fr. Bill Murphy, Catholic Chaplain to Undergraduates
Rev. Russell J. Schlecht, Foursquare Chaplain to Harvard University
Adrian Tam, InterVarsity Chaplain, 2006
Rev. Rob Mark, McDonald Fellow of the Memorial Church
Daniel Cho, Asian Baptist Student Koinonia Staff, 1996
Carson Weitnauer, InterVarsity staff
Esther Eng, InterVarsity Staff
Samir Paul, 2010, Ichthus Editor-in-Chief
J. Joseph Porter, 2012, Ichthus Features Editor
KC Moore, 2010
Richard Kelley, 2010
Collin Jones, 2012
Horatio Thomas, 2011
Caroline Kovaleski, 2010
Katie Coulson, 2011
Helen Tsim, 2010
Penelope Smith, 2011
Victoria Mendoza, 2011
Judith Huang, 2009, Ichthus Fiction/Poetry Editor
Douglas Duquette, 2009
James Watts, 2010
Danny Kim, 2010
Amanda Klimczuk, 2010
Dany Thorpe, 2011
Andrés Castro Samayoa, 2010
Julia Fifer, 2011
Monique Wilson, 2009
Tzu-Ying Chuang, 2010
Katie Grosteffon, 2009
Cortni Nucklos, 2011
Jacob Buchholz, 2009
Daniel Rogers, 2012
Matt Gibbons, Harvard Community Member, 2012
Kevin O’Herin, 2009
Natalie So, 2012, Ichthus Asst. Fiction/Poetry Editor
Nico Kirk-Giannini, 2011, Ichthus Managing Editor
Danielle Kim, 2012
Hannah Horowitz, 2011
Michael Silvestri, 2010
Will Ramsey, 2012
Rachel Hawkins, 2012
Kylee Clyatt, 2012
Jason Sandler, 2012
Carl Pillot, 2012
Beñat Idoyaga, 2012
Kevin Mechenbier, 2012
Chris Higgins, 2011
Fanny Chen, 2009
Roger Mercado, 2009, QSA Co-Chair
Jason McCoy, 2008, Harvard Staff
Yijing Sun, 2011
David Orama, 2012
Harker Rhodes, 2009
Heidi Liu, 2011
Kristin Unruh, 2010
Eric Lang, 2009
Amos Tai, GSAS 2012
Kelly McPherson, 2012
Anne Goetz, 2011, Ichthus Books/Arts Editor
Amanda Gable, 2009-11
Jonathan Roberts, 2009
Phil Mongiovi, 2009
Paula Bu, 2012
Brian Na, 2009
Ann Chao, 2009
Isaiah Peterson, 2012
Rachel Esplin, LDS Association President, 2009/2010
Alice Chung, 2011
Katherine Han, 2009
Won Hee Park, 2009
Michael Johnson, 2009
Chris Jensen, 2012
Nicholas Tabor, 2009
Eva Lam, 2010
Victoria Lo, 2011
Emily Mott, 2007
Jordan Hylden, Ichthus Founding Editor, 2006
Elena Chit, 2012
Tae-Eun Kim, 2011
Monica Jun, 2010
Debra Chang, 2012
Patrick Liu, GSAS 2009
Conrad Zhuang, 2009
Tiana Williams, 2007
Phoebe Kuo, 2011
Hyo-Jung Hong, 2012
Jennifer Wolahan, 2007
Elizabeth Spira, 2011
George Thampy, 2010
Caleb Weatherl, 2010
Morgan Pope, LDS Association VP, 2011
Kathleen Benitez, 2007
Jacintha Tagal, 2011
Grace Yeh, 2009
Tim Reckart, 2009
Derek Lietz, 2009
Antonia Fraker, 2009
Matt Cavedon, 2011
Marlena Smith, 2012
Ann Chi, 2008
Meghan Cleary, 2011
Lisa Ackerman, 2011
Nathan Nakatsuka, 2012
Tracy Meng, 2010
Ivy Wu, 2009
Jessamin Birdsall, 2010, HRCF Executive Team
Jessica Luna, 2010
Rachel Flynn, 2009
Jon Staff, 2010
James Fuller, 2010
Ali Ahmed, 2009
Shana Caro, 2011
Jennifer Delurey, 2012
Janet Li, 2009
Annie Wang, 2011, Ichthus Design Editor
Gena Haugen, 2009
Blessing Oyeniyi, 2010, Girlspot Co-Chair
Nico Lewine, 2010, Vice-President for Social Justice, H-R Catholic Student Association
Christina Giordano, 2010
Florence On, 2011
Lauren Schwartze, 2009
Anna Pritt, 2011
Allan Hernandez, 2012
Miles Canaday, 2010
Rusty Mason, 2010
Allison Frost, 2008, Ichthus alumnae
Rachel Wilson, 2012
Will Quinn, 2010
Patricia Gnazzo Pepper, Currier House Administrator
Jordan Monge, 2012
John Frame, 2009
Genesis Vergara, 2012
Seth Bannon, 2010
Patric Spence, 2012
Michelle Sirois, 2012
Richard Alt II, 2012
Hannah Wallace, 2010
Sarah Littlehale, 2011
Roisin Duffy-Gideon, 2012
Stephanie Woo, 2012

Loading…