Two weeks ago, the musical Ragtime came under fire at a high school in Cherry Hill, New Jersey for its deployment of racial slurs in telling a anti-racism story that is intended to evoke the evolving nature of what it means to be American, blending the stories of white, black, and Jewish characters according to the template set by E.L. Doctorow’s best-selling novel from 1975. Following efforts to censor its language, which would have resulted in the rights to the show being withdrawn due to unauthorized edits, Ragtime will go in Cherry Hill, serving not only as entertainment but education about the prejudices of the past which, sadly, remain with us today.

With a book by Terrence McNally, music by Stephen Flaherty and lyrics by Lynn Ahrens, Ragtime was hardly the first musical to address American history, politics or identity – that had been the basis for shows ranging from The Gershwins’s Of Thee I Sing and Strike Up The Band to Sherman Edwards and Peter Stone’s 1776. Was it more frank than many of the prior works? No doubt, as standards of what is considered progressive and acceptable on stage evolved, and has continued to change, right up through Hamilton.

Lynn Ahrens (Photo by Howard Sherman)

For Ahrens, the historical elements of Ragtime, which are woven through the fictional saga of slowly blending families, were not exactly new territory for musicalization. In fact, more than a decade before she gained attention as the lyricist of such shows as Lucky Stiff, Once On This Island and My Favorite Year, Ahrens was part of the core group that created the much beloved Schoolhouse Rock, seen on ABC TV during its Saturday morning cartoon block. It wasn’t just Ahrens’s lyrics that helped to make up this series of short cartoons – her music and her voice were heard as well.

For those who managed to entirely miss the 44 year legacy of Schoolhouse Rock, or came to it only in its endless reruns, compilations or stage version, Rock was a series of short, musical cartoons that sought to educate the kids glued to TV sets for such intellectually stimulating fare as Jabberjaw, Scooby-Doo and Dynomutt, Superfriends, and The Krofft Super Show. Arranged around the subjects one might find in elementary school or middle school, the original curriculum was multiplication, grammar, American history and science. Money was tackled in a new set of shorts in the mid 90s, and the environment was given the Schoolhouse Rock treatment in 2009. Rather than being part of an ABC effort to add educational programming, Schoolhouse Rock was created by an ad agency, McCaffrey and McCall, which used it as a vehicle to flog breakfast cereals for one of its clients, General Mills.

Ahrens was working as a secretary at the agency and often played her guitar on lunch breaks, leading one of the execs to invite her to try her hand at a Schoolhouse Rock song during the second round of cartoons, grammar. The original 1973 series, on multiplication, had been written solely by Bob Dorough. While some reports have that initial entry as being “The Preamble” (to the U.S. Constitution), other sources say it was “A Noun is a Person, Place or Thing,” which is more consistent with schedules of original airdates. Whatever their birthdates, Ahrens sang on both.

https://www.youtube.com/watch?v=Qk4N5kkifGQ

https://www.youtube.com/watch?v=yHp7sMqPL0g

Given the themes of Ragtime, another Ahrens composition (sung by Lori Lieberman), seems to have somewhat prefigured that show. It is as timely as it ever was, if not more so given recent executive orders, although some of its cartooned racial caricatures are rather unfortunate.

All told, Ahrens wrote three “Grammar Rock,” five “America Rock,” six of the nine “Science Rock,” one “Money Rock” (the patter song “Tax Man Max” with her theatrical songwriting partner Stephen Flaherty), and four contributions to “Earth Rock.”

Leaving aside the Ragtime link, yet another Ahrens contribution seems especially vital these days, given the degree to which the separation of powers and constitutional rights are part of the 24-hour news cycle.

While Ahrens is currently at work with her Ragtime collaborators McNally and Flaherty on Anastasia, a mixture of Russian history and conjecture,a special screening of some of her Schoolhouse Rock work might be worth setting up in Washington right now. It seems there are people in that town who could still learn a lot from Lynn, especially people with short attention spans who are given to flipping through TV channels on a whim.

There is no question that there are racially charged words in the musical Ragtime, just as there were in the novel upon which it is based. In telling the story of black characters, of Jewish characters, of Irish characters at the turn of the 20^th century, these words are integral to portraying the racism and bigotry that were rampant in that era. The artists who created the show – Terrence McNally, Stephen Flaherty and Lynn Ahrens – and the many who have since staged and performed it, understand the ugliness that is inherent in that language and have not deployed it lightly.

In the two decades since Ragtime debuted on Broadway, it has been produced countless times and in countless venues. A most affecting concert version was performed this summer on Ellis Island, the very site where many immigrants entered the United States for the first time.

A production at Cherry Hill High School East in New Jersey, scheduled for March 10, is now facing censorship over the racial epithets embedded in the script. While the school says it is prepared to go forward with the show, it will do so by making unauthorized alterations in the text. In a statement, the school district said:

The Cherry Hill High School East community is approaching the production of this show from a learning disposition. Within our educational community we have been engaging in a dialogue regarding the offensive language in the show. We are indebted to the Cherry Hill African American Civic Association as well as individuals in our community for joining us in this discussion regarding the use of bigoted language in the script. After a very open and productive meeting between representatives from the East Staff and the Cherry Hill African American Civic Association, we confirmed the decision to remove offensive language from the enacted script. In addition, all students at Cherry Hill High School East will participate in learning activities stemming from Ragtime in an effort to use our history to further expose the ugliness of racism. We apologize for any negative impact that the potential inclusion of the racist language had on members of our community and we are thankful that we have educational leaders, student leaders, and community leaders with whom we can partner when concerns arise.

There will be a board of education meeting this evening in Cherry Hill where this topic will be addressed as well, albeit on an agenda that currently runs to 28 pages.

What the district has failed to address in any of its statements, or in interviews with NJ.com or the Philadelphia Inquirer, is that by making any changes to the script, they are in violation of both copyright law and the licensing agreement for the show. It is not the purview of anyone to alter a dramatic work without the author or authors’ approval, whatever their rationale. If it is the intention of the school board to affirm the school’s stated position, their legal counsel would do well to inform them that the school is predicating its action on a legally untenable premise and could well result in the loss of the right to produce the show.

Audra McDonald and Brian Stokes Mitchell in the original Broadway production of Ragtime

That said, it is important to understand that while schools shouldn’t endorse hate speech or action against any group, the enacting of our unfortunate racial history is not the same as propagating the language that was part of it. (This recalls a similar situation in Connecticut in 2011 over Joe Turner’s Come and Gone and the use of the n-word.) Informed of what is taking place at Cherry Hill High School East, Brian Stokes Mitchell, who was a Tony nominee for creating the role of Coalhouse Walker Jr. in Ragtime and won the Tony as Best Actor for Kiss Me Kate, in addition to receiving The Isabelle Stevenson Award from the Tonys for his charitable work on behalf of The Actors Fund, spoke to Arts Integrity about the importance of Ragtime and its language.

“It needs to be acknowledged,” said Mitchell, “that whether the people who complained are African American or white, I understand why they would be upset, given the tenor of the times and what’s been in the news. If this was an African American family, we must acknowledge that these words at this time represent a very old wound that has been freshly scraped open. There is a renewed feeling among some people that they can say terrible things against ethnicities, against women, against the LGBTQ community. For those in communities that have been historically marginalized, there is now the real belief that there is a segment of the population that feels newly empowered to be offensive. I understand and acknowledge that.”

“But,” he continued, “that is what the show is about. It is about terribly ugly things that happen to people and how they surmount that. Our country has an ugly history with race.”

“To take the ugly language out of Ragtime is to sanitize it,” Mitchell declared, “and that does it a great disservice. People should be offended by those words. But it’s not done in a way that glorifies the people saying it. Rather, it allows the show to take people on a journey. It’s Coalhouse’s journey, it’s Sarah’s journey, it’s the journey of the 20^th century and it’s still our journey today. The n-word is still thrown around without empathy.

“Ragtime is about how we get through ugliness, how we talk together, work together, get through it together. The show takes us to the next steps. That’s what our country needs to do.

[Edit, January 27: A 31-word quote from Mitchell that originally appeared here has been removed at his request, as he felt it was unclear when set down in writing, particularly after seeing it taken out of the entirety of the piece and used as his sole comment on the matter. He has offered a deeper clarification of his thoughts which appear at the end of this post.]

Mitchell observed that, regarding the school making alterations, “Changes are an infringement of copyright. It would be very unfortunate if because of this choice, the show can’t be done.”

Mitchell recalled a visit he made to Columbia High School in South Orange NJ in 2015, where he spoke with students about the show. Citing a question from the student who was playing the story’s most bigoted character, Willie Conklin, who expressed his discomfort at having to use the n-word, Mitchell said he reminded the student, “It’s not you saying it. It’s the character.”

In a follow-up letter to the school, Mitchell wrote:

I had been out of RAGTIME for a year when it played its last performance at the (then) Ford Theatre on 42nd Street. I wrote a letter to the company saying that although it was sad to see such a magnificent Broadway show close, the good thing was that RAGTME would no longer be the exclusive property of Broadway professionals. Now it would live where it really belonged – in the hearts, minds, hands and mouths of community theatres, college theatres and high school theatres EVERYWHERE.

Mitchell also recounted a six-page, single spaced letter he received from a young white man in Florida during the show’s original run. Saying that it was page after page about this man’s ordinary existence, leading Mitchell to wonder why the letter had been sent at all, he said that in the very last paragraph, the man that, after seeing Ragtime, “I realized I’d been a racist all my life and didn’t even know it.”

“You cannot have that experience if the language is toothless,” said Mitchell. “If you take that out, there’s nothing to have repercussions against. You have to take the ugly with the beautiful.”

While school officials have made a decision, it is not irrevocable. If there is the opportunity for further conversation—with the school, with the school board, with parents, with students, with the Cherry Hill African American Civic Association—Mitchell has offered to participate (and can be reached through the Arts Integrity Initiative). Because, he says, “They should do it [Ragtime, original language intact], be uncomfortable with it, and talk about it. One of the great things about this show is the discussion it engenders.”

Update 1/24 2 pm: To express support for an uncensored production of Ragtime at Cherry Hill High School East, click here to sign a petition.

Correction 1/24 3 pm: This post previously referred to the character of “Willie Conklin” as “Willie Calhoun.”

Addendum, 1/27 2:45 pm: Brian Stokes Mitchell has offered further thoughts and clarification on his remarks on the situation in Cherry Hill in writing, and they appear here in their entirety:

The original comments I made were in response to the High School’s desire to alter Ragtime’s script (specifically the excision of certain racial slurs) that could possibly lead to the loss of the right to perform the show due to copyright infringement issues. In addition, I was making a point about how the contextual use of those racial slurs sets up the trajectory of the characters in the show. It is the ugliness in Ragtime that gives the cathartic power to its tragically beautiful ending.

That being said, I want to acknowledge that I don’t know the specific issues that the parents who brought up the complaint are having. I also don’t know the opposing arguments of the parents who wish to do the show with the racial slurs intact or what the school district officials are facing. I do know that I am glad that this conversation has been initiated and engaged by the community and I am heartened to learn that the local NAACP is also involved in the process. I deeply respect and understand that there is concern about the brutality and offensive language in the show, particularly given the divisive nature of our present political climate. Although these are difficult times we are living in, I have faith that the conversations the Cherry Hill community is poised to have and their dedication to the welfare and development of their children will guide them on the best path to take.

What I can attest to is my personal experience with Ragtime and its cathartic and transformative power on an audience. I have experienced firsthand how Ragtime specifically (and I think art in general) has an amazing ability to heal by opening hearts and minds to the plight and concerns of fellow human beings whose lives and experiences might otherwise be marginalized, dismissed, or made not to matter.

Despite living in a time of overt racism, sexism, fear and xenophobia, the various characters of Ragtime each find their own individual sense of empowerment, understanding and interconnectedness. Together they confront something that is ugly, negative and dispiriting  and ultimately transform it into something beautiful, positive and inspiring.

I think those are good lessons to teach and to learn.

I sincerely wish the community of Cherry Hill the greatest success as they grapple together with the very issues that we face together as a nation.

It is not, sad to say, news that controversy has surrounded a production of Terrence McNally’s Corpus Christi. It is certainly not surprising to hear that such controversy took place on a university campus. But when one hears that Corpus Christi became the subject of controversy as a result of a production at a Christian faith-based university, the reflex is to wonder how anyone ever thought it could be done there in the first place. But the production of Corpus Christi that was to have been produced this past weekend at Eastern Mennonite University in Virginia reveals a situation that demands something more than a reflexive scoff, as it reveals a great deal about the struggle between the tenets of faith and academic freedom, between traditional ways and where our society is in the 21^st century.

The basic facts are this: Christian Parks, a senior majoring in theatre at Eastern Mennonite University (EMU) proposed as his senior project a production of Corpus Christi, which was, according to him, approved by the school’s theatre faculty in the spring of 2014. Since January, due to increasing concerns by the school administration over the content of the play, Parks was called into a series of meetings about the play, which escalated from expressing concern to reducing the number of performances from four to two and severely limiting who would be permitted to attend to the show being completely canceled. It seems to echo many cases of academic theatre censorship, although there appears to have been significantly more dialogue surrounding the process as it accelerated – and how the final decision was made, and by whom, seems unique in my experience.

*   *   *

For those unfamiliar with Corpus Christi, it is McNally’s 1998 play in which he reimagines the story of Jesus as told and enacted by 13 gay male friends in the present day. When it was first announced for its premiere at the Manhattan Theatre Club, it was thrust into the center of controversy over its content – which few people had seen or even read – resulting in violent threats against MTC and the production, causing it to be briefly canceled and then restored, with strong protests outside the theatre during its run and security measure put in place to protect the theatre, the show and its patrons.

The play subsequently had numerous productions around the country, many which had their own controversies where it played, again, often over what people imagined to be the content rather than the play itself. It has been produced at colleges and universities, provoking similar reactions. Now, 17 years later, the play is produced intermittently, hardly surprising for any play that, in its way, had such a huge “moment” in the late 90s.

Writing of the play in the preface to the trade paperback edition, McNally describes it as follows:

Corpus Christi is a passion play. The life of Joshua, a young man from south Texas, is told in the theatrical tradition of medieval morality plays. Men play all the roles. There is no suspense. There is no scenery. The purpose of the play is that we begin again the familiar dialogue with ourselves: Do I love my neighbor? Am I contributing to the good of the society in which I operate or nil? Do I, in fact, matter? Nothing more, nothing less. The play is more religious ritual than a play. A play teaches us new insight into the human condition. A ritual is an action we perform over and over because we have to. Otherwise we are in danger of forgetting the meaning of the ritual, in this case that we must love one another or die. Christ died for all of our sins because He loved each and every one of us. When we do not remember His great sacrifice, we condemn ourselves to repeating its terrible consequences.

All Corpus Christi asks of you is to “look at what they did to Him. Look at what they did to Him.” At the same time it asks you to look at what they did to Joshua, it asks that we look at what they did one cold October night to a young man in Wyoming as well. Jesus Christ died again when Matthew Shepard did.

*   *   *

The play is set in the present day and employs language that might raise concerns within religious groups, but McNally’s message of dialogue and ritual seems particularly well suited to the discussion of faith in present day life. That said, it helps to know something about the Mennonites. Here I’ll draw from the website of Mennonite Church USA.

Mennonites are Anabaptists

We are neither Catholic nor Protestant, but we share ties to those streams of Christianity. We cooperate as a sign of our unity in Christ and in ways that extend the reign of God’s Kingdom on earth.

We are known as “Anabaptists” (not anti-Baptist) – meaning “rebaptizers.” The Anabaptist movement began in the 16th Century in Europe.

To defuse a commonly held misconception I also draw from their website the following

Mennonites are not Amish

We find that many people asking about Mennonites are actually thinking of the Amish or “Old Order Mennonites.” Mennonites and Amish come from the same Anabaptist tradition begun in the 16th century, but there are differences in how we live out our Christian values. The distinctiveness of the Amish is in their separation from the society around them. They generally shun modern technology, keep out of political and secular involvements and dress plainly.

It is important to know, however, that there is great debate within the Mennonite community about the acceptance and role of LGBTQ followers, which has historically been one of exclusion. However, as in so many faiths, there is a strong contingent of Mennonites who want to see the church change its ways, and there are groups working to bring that about. But there is no agreement.

*   *   *

Christian Parks first proposed doing Corpus Christi as his senior project two years ago, inspired by seeing a production of the play in San Francisco by 108 Productions as part of their “I Am Love” effort to bring the play and its message to communities around the country, including communities of faith.

“There is an application process,” Parks explained, describing the theatre department’s standard procedures, “where I give them the name of the script. I also give them the reasons why I’m doing the project. I also give them a budget that I had to pre-balance, so that they knew where I was going to spend my money. Then we began more discussions after the script had a read-through and that’s when the conversations about this being a student lab production entered in. That entails making sure there’s a talkback, a way for the audience to process the show after every performance and it also means the department will not collectively advertise this outside the campus.”

Parks explained that a lab production is a full production, with four performances, and that while it may not be advertised off campus, the local community may attend. He then said, “I got approval when the season was approved, in the spring of 2014. Surprisingly enough, the administration is mailed every season that gets approved and this show was on the list.”

Asked as to whether he was aware of the play’s controversial past, he said, “In the fall, I began my senior thesis, which is the theoretical part which goes along with the production. I wrote a conceptual, theorized piece using poor theatre and Grotowski and using some other things that had more to do with the ritual side of Corpus Christi. I actually had to dive into the script and look at past performances, where this had been and the controversy that has been around it. So yes, I was very aware of everything that was around Corpus Christi. But it was a lab production, so that was the clearance, or should I say the filter, in which I said that ‘Yes, this is a thing but we’re doing it as a lab production. That will be alright.”

Had Parks considered that the play might not be approved?

“It was a little iffy because I’m in a religious community and an especially close-knit one like the Mennonites. The university, according to the process we went through last year, was ahead of the church, so I knew that on the church denominational level will do whatever it does, and yes it’s going to make some conflict, but that’s OK because there’s enough people who can take care of that.”

“The process” Parks refers to was a “Listening Process” on the EMU campus in 2014, which sought to address issues relating to LGBTQ representation, particularly among the faculty. After six months, the school deferred formal action on hiring policy. Parks’s proposal was being considered by the theatre faculty during this time.

“I wasn’t aware,” he said, “that there was enough harm and enough pain and enough tension in the process that we went through, because in the spring of 2014 we approved it as a department in the middle of the listening process. It seemed, especially with the concept around the show, as if it would fit the culture that we were in and becoming.” Asked about his reference to “pain and hurt,” Parks explained that he was referring to situations that arose, “any time you have a lot of straight people talking about queer and gay bodies, and just constantly being under the microscope as they figure out what to do with us. So this show was a way of finally putting our voice at the table that they tried to do with us last year, but it didn’t really work because they still don’t understand and don’t want to understand.”

*   *   *

Parks said that conflict over the play began when he put out his audition notice at the beginning of January, which included a description of the play. Parks then described a series of meetings that he was called to by the administration beginning in late January. The first two were led by the Provost and Academic Dean; at the first, Parks said he was made aware of “concerns” and was asked to provide the script. He said that the provost subsequently stated that he never completed reading it, having stopped at the play’s nativity scene, at roughly page 20. Parks was also asked for his director’s notes and his advisor was asked for an explanation of the standard lab process.

At the second meeting, a week later, he said “We prepared a resource list and they took four or five of their resources and I took four or five of my resources and we were going to synthesize them together for people who might have more questions and might need places to go.” Parks also said that at that time, there was some concern as to whether he could field a full cast, and that the possibility of a reading instead of a full production, which would require less rehearsal, came up, but that he quickly thereafter secured a full cast and notified the theatre department that a production would be possible as originally planned. At a third meeting, this one called by the president, following a weekend meeting by the president’s cabinet, he was given a choice.

“The two decisions that they laid on the table for me was that either they would shut it down completely or, on the basis of academic integrity, they would confine the show to the classroom so that it would become a classroom endeavor which meant one performance at one time with a select group of people, a select group of classes and classes that were already dealing with subjects around sexuality conflict and faith. We compromised and went with one day instead of one performance and so there was a three o’clock and an eight o’clock performance. That is what we settled on and that each of these classes would get a ticket and only people who would be allowed to enter the theatre would be the people with a ticket, which meant that we would have to turn away anyone who came from the community and anyone who was a student but didn’t have a ticket.”

Following this decision, the restrictions on attendance were announced.

“It went on Facebook,” said Parks, “The theatre department had to tell people and that got out quicker than wildfire and what that means is that all of the justice connections that I have got whiff of it. People were angry and they went to social media to get out their anger. That is when I got called in for another meeting, Wednesday the 18^th.”

This is now just prior to the two remaining scheduled performances, set for February 21.

*   *   *

I reached out to several people, via e-mail, in the EMU administration about the Corpus Christi situation. I did not receive a reply from Heidi Winters Vogel, Parks’s advisor and an associate professor, and my inquiries to the university president Loren Swartzendruber and provost Fred Kniss were referred to Andrea Wenger, Director of Marketing and Communications for the school. I should note that Wenger attempted to schedule direct conversation between me and the provost, however his schedule and my own were in conflict, and Wenger accepted and responded to my questions via e-mail at my suggestion in the interest of expediency.

I asked Wenger when the administration first became concerned about Corpus Christi and whether it was their practice to alter academic efforts in response to complaints over previously approved content.

She wrote, “Administrative leadership became aware of the play – and its controversial history – in mid-January. It is not the school’s practice to ‘alter academic efforts in response to complaints about previously approved academic content.’ Production of the play hadn’t been reviewed or approved by department leadership or administration prior to mid-January.”

Wenger explained that, “Public performances were cancelled by the president’s cabinet when administration learned that what they had been assured in mid-January would be a staged reading with no publicity morphed into a full-blown production.” Responding to my question about limiting attendance, she said, “The student involved intended to sell tickets to this show. He anticipated off-campus interest and support even with limited publicity. The administration cut the performance schedule from four performances over three days to two performances on one day with an invitation-only audience

She further said, regarding the timing of the process, “The administration first became aware of the planned staging in recent weeks. Administration is evaluating the process of how the play was selected and vetted. EMU students are given freedom to choose productions that explore controversial topics as part of a rigorous academic program.

A report on the cancelation of the play in the school newspaper quoted Swartzendruber as citing threats of violence over the play, although he acknowledged that those had been over other productions, and none had been made at EMU. Asked about this, Wenger responded, “Given the history of this play’s controversial nature – which in some settings has generated threats of violence – EMU leadership took the action that they believed was in the overall best interests of students’ safety and well-being. Leadership had enough information to be concerned about the possibility of disruption.”

*   *   *

Which brings us to the cancelation.

The EMU student newspaper ran their story, on Thursday, February 19, with the headline, “Parks Cancels ‘Corpus Christi’ Over Controversy,” saying that the decision was his, not the administration’s. Regarding the accuracy of this account, Parks returned to the meeting of February 18.

“After hearing what was going on,” he said, “and after doing some strategic planning in my mind, that is when I went in and I knew that they were going to shut it down. I knew. And so instead of the story being written as they shut it down, I’d rather it be written as I took it down, because I refuse to be a victim. I refuse, I refuse. So that’s when I made the decision, Wednesday the 18^th, that Corpus Christi is coming down and we would not be having the performance and so I went back and told my cast.

I wondered whether Parks had jumped the gun, and asked Andrea Wenger whether the administration would have permitted the performances to go on had Parks said he was canceling them

“No,” Wenger replied. “The invitation-only performances were to be cancelled; administration believed this to be in the overall best interests of EMU students’ safety and well-being. Administration had enough information to be concerned about the possibility of disruption — especially when it became apparent that the students were proceeding with a full production versus a staged reading as originally planned.”

That statement stands in relief against a university wide communication by Wenger on behalf of Swartzendruber on February 18 which read, in part, “Despite the nature of the play, which varies from the university’s theological and biblical understandings, the cabinet sought to protect academic freedom and honor the student project as an academically engaging activity intended primarily for an internal audience,” then citing Parks’s decision as coming in the wake of the “intense reaction to the planned staging.” It doesn’t point out that the intense reaction was coming, at least in part, from the administration itself.

So no matter what had took place, and who spoke first, Corpus Christi wasn’t going to be seen at Eastern Mennonite University. The administration has responsibility for the denouement.

*   *   *

Seeking more perspective on the situation, I reached out to Barbra Graber, the co-chair of the EMU theatre department when she retired in 2005, having first started on the faculty in 1981. She had made several public postings on social media, which led me to her.

I asked her about the process that had taken place, which, when we spoke (preceding my communications with Parks and Wenger), she only had learned about the situation through friends and former colleagues on campus and what she had seen on social media. She also made clear that while she was familiar with McNally’s work, she did not know Corpus Christi.

Graber said, “It was troubling to hear that EMU pulled this play at all after it being passed through the theatre department. For the president’s office to feel that they just have the right to pull something the theatre department has already approved and that students have put their heart and soul into, you need to let the show go on. You can’t just step in and make that decision. It is a blatant misuse of freedoms, of rights, all kinds of rights violations going on there.”

“Religious people love to make decisions for other people and think they have a right to do that and they think they have the corner on what should or shouldn’t be spoken into the public arena.”

Graber, who now works with Our Stories Untold, a Mennonite advocacy group focused on addressing sexualized violence within the church and its members, that also seeks to address the church’s heterosexism and suppression of LGBTQ members, also took exception with Swartzendruber’s citing of potential threats as a reason for opposing the show, saying that Mennonites had historically always faced up to violence without flinching.

“In the name of justice we will walk into anything violent,” she declared. “We don’t shirk from violence. Because we serve a higher calling than this world, we will walk into violence. We will be these voices, we will be these peace and justice people – until it’s our own little prejudices and bigotry. When it affects our own bigotry and prejudice then we say, ‘Oh, there might be violence, we’d better stop this.’ It would be like Martin Luther King saying there’s a threat of bombing here so we’re going to cancel church.”

*   *   *

Parks had cited his inspiration for producing and directing Corpus Christi at EMU as being a production of the play by 108 Productions, best known through their “I Am Love” efforts which subsequently became a documentary film, Corpus Christi: Playing With Redemption. I reached out to both Nic Arnzen and James Brandon, who are partners in 108, I Am Love and the film, which they directed, and reached Arnzen first.

When he described that close to half of their ongoing touring performances, now a decade old, are in church-related venues, I asked about how the play reached those communities. “We basically answer the call where people are eager to see it,” he said. “Invitations often come from some spiritual leaders who are eager to broaden the minds of their congregation.”

Arnzen said that while certain Christian denominations resist the play, that once the group is in a community, they always issue an invitation to the leaders of all area churches, noting that, “We’ve had 10 years of running the play with little or no protest.” He observed that they rarely hear back after sending invitations, but that, “We’re not bitter that they’re not reaching back. We respect people’s boundaries. If I don’t respect their boundaries, how can I ask them to respect mine?”

Arnzen spoke about the many misconceptions about the play among those who haven’t seen or read it, dating back to the original Manhattan Theatre Club production. While acknowledging that they play does have “some words in it, very real language” and estimated “the f-word” appears “22 times, I think,” he was quite clear in his feeling about the overall message of the play.

“I attest to the fact that this is a very respectful retelling of the Jesus story.”

As a side note, 108’s production of the play uses a mixed gender cast, as Parks planned to do at EMU.

*   *   *

From four performances to one to two to none, Corpus Christi was not seen on the EMU campus this past weekend. There was, on February 18, after Parks’s decision – before the university administration was going to make it for him, one last rehearsal of Corpus Christi. While there was no official invitation, but apparently the theatre was packed. It became, in Parks’s word, a sit-in.

Parks has been assured that the show’s suspension will not affect his academic record, that he will receive full credits for his work and will graduate on time. I wondered whether he wanted to try to present the show off-campus, out from under the school’s authority.

He said, “I have considered it and I have considered it. The thing that is stopping me is that I have 13 actors who have lived through the I have a cast that wasn’t included in the decision making. No one sat at the table with me, no one gave their voice to what did happen, should happen, what might happen and at the bottom of the totem pole was the Corpus Christi cast. Now we have some harm and trauma that has been done and I don’t want to lead made cast members back into the hurt and trauma because now this story has it. I’ve been trying to think about how you do that and still give care to actors and not exacerbate the entire problem?”

I asked Parks whether he has any regrets and he said no. “I got to do what I love and there was some controversy about it,” he declared. “That’s OK, because I’m a queer body and that’s OK because I’m used to controversy.”

The conversation on the campus has not ended, and indeed I am told that the school community is consumed by it. There will be a student assembly for further conversation tomorrow, February 26. What will Parks’s role be at that event?

“I was invited,” he said. “I want to be the gatekeeper of the story. I want the facts to be straight.” And then his voice trailed off, in the equivalent of a verbal shrug as to what else might happen.

I will add my voice to that conversation, to the extent this is read on the campus, to say that 1) contrary to an assertion in the school newspaper, Corpus Christi has been produced on college campuses, dating back to at least 2001, however I was not able to determine whether it had been done at any faith-based university; 2) Andrea Wenger’s statement that not even the theatre department had approved the play, when Parks’s project had been approved in the spring and he was working on a thesis that was ready when the university asked for it and had announced auditions through university channels, seems highly contradictory; 3) that while there have been protests and threats against productions of Corpus Christi, my research did not reveal any overt acts against productions, only threats, and canceling it on the grounds of threats, or imagined threats, is the equivalent of giving in to terrorists, and 4) if the Mennonite Church’s practice of discernment in regards to this play is to be complete and thorough, then the play should be seen, so all discussions are fully informed by production, not merely by reading the script, or worse, hearsay, because that is how plays are truly meant to be seen.

The Mennonite Church may be wrestling with whether to welcome LGBTQ members of their church, and Eastern Mennonite University, in their handling of Corpus Christi, has proven how urgent the need to address this actually is. As someone who believes in complete equality for all people, I’d just like to suggest they have a leader in their midst who can open eyes and change minds and do so with love, respect and care. His name is Christian Parks.

I will update, correct and amend this post if circumstances warrant.