RMNBlog

Confessions of a Seminarian

- by anonymous Duke Divinity School student -

A few months ago I made a promise to God and to myself that I would remain in the UMC ordination process as long as I could faithfully live into my calling and be faithful to who God created me to be.  Early this week, I compromised both of my promises.  Lord, forgive me for what I have done, and forgive your church for putting me in this position.

As a Masters of Di
vinity student at Duke Divinity School I am required to fulfill two field education placements during my three years of study, and his summer I am serving in a thriving United Methodist congregation in rural North Carolina.  Along with a supervising pastor, a lay training committee is assigned to help the field education intern discern his/her vocational calling and get acclimated to life in the parish.  This week I had my initial visit with my lay training committee, and as a whole it was a positive experience.  They were intent on making me comfortable and genuinely wanted to get to know who I am and what God is calling me to do in ministry.  We spent an hour together where they asked me questions about my vocation and discernment.  One of the questions they asked me was, “What is the hardest thing you’ve ever had to do?”

Q: What is the hardest thing I’ve ever had to do?  

A:  Come out to myself, my family, and my friends.

I sat in silence for several seconds trying to come up with another answer.  I wanted to tell them the truth.  The process of coming out to my family, my friends, and myself was a tremendously difficult experience; and I wanted this committee to know that.  I wanted to tell them about how I wrestled with my faith and my identity as I tried to reconcile my calling and my attraction to other women.  I wanted to tell them about how I came to a new understanding of God’s love and grace when my parents accepted me as I am.  I wanted to tell them about the gifts for ministry my friends saw in me as I made myself vulnerable to them.  Instead, I told them about the second most difficult thing I have ever done.

I did not lie, but I did not tell the whole truth either.  I was afraid they would reject me as their minister if I told the truth.  I was afraid they would tell the people at Duke and my home conference that I am gay.  I am afraid to be completely honest, because I do not want to be kicked out of the ordination process.  Lord, forgive me for being afraid and not putting my hope and trust in you. 

I love the United Methodist Church, but I hate the position it puts me in as I try to faithfully follow the path of ministry to which God calls me.  I hate that I cannot tell the entire truth.  I cannot settle for telling people part of my story, because it compromises my story, my calling, and who I am as a child of God.  The “issue” of homosexuality in the United Methodist Church is not an issue.  I am a person.  My brothers and sisters in Christ are people.  We want to live into the fullness of our callings, but the Church denies us the ability to fully live as the beloved children of God if we want to be faithful to the ministry God calls us to.  Lord, have mercy. Christ, have mercy. Lord, have mercy.

Mary Ann Kaiser: I have no alternative.

I am sorry to trouble our dear mother Church with any perplexing questions, but it presses me also, and the Church and myself must decide something. I am so thoroughly convinced that [God] has laid commands upon me in this direction, that it becomes with me really a question of my own soul's salvation. If [God] commands me to just the course I am pursuing, as only they that do [God's] commandments have right to the tree of life, I have no alternative.

- Anna Oliver on seeking ordination as a woman in 1880.

I recently took a United Methodist History course and more than anything, I enjoyed reading the primary documents made available to us. The voices of women silenced not so long ago expressed the struggle they endured- a personal, theological and spiritual struggle where their calls did not jive with the institution of their time. Many, like Anna Oliver, felt they had no alternative even if it was not yet socially acceptable or was against the laws of the church, to preach. When it came down to it, they wondered what options they had but to follow God’s leading if they hoped to be faithful.

I was so enthralled with these stories of our UMC history and of the long line of women whom I owe so much that I eagerly began sharing them on Facebook. After a few posts, a friend of mine commented with interest. “What are you reading?” “All kinds of primary documents,” I told her. “What’s your quote?” she asked. I responded with the specific title of the quote I had posted thinking she was asking about where I found it, but that was not what she meant. “No. What’s YOUR quote?”

Oh. MY quote.

This was just three weeks before my potential ordination would unexpectedly become the topic of conversation at my Annual Conference - six months before my scheduled interview with the Board of Ordained Ministry. The reality of her question settled into my soul but I had no idea how immediately it would beckon an answer.

Reading the words of these women – Fanny Newell, Anna Oliver, Jarena Lee, and others – who stayed faithful to the voice of God in their lives no matter the other noise around them helps me to focus my own life. We all have a path that is ours to walk and as people of faith, we are called to walk our paths with integrity, authenticity, and a commitment to love and justice. This is our life work.

Over the last 12 or so years of my life, the church I grew up in, my Chrysalis community, the Wesley Foundation I worked for, and so many others encouraged me to see that ordination is my path to follow. I came-out to myself in the middle of this ordination process, about five years of hard work into it all, but deciding to stay was still no easy task. I was already wrestling with the church’s partnering relationship to all varieties of “-isms,” and now my own identity was an added complication.

Since, I have struggled honestly and passionately with the church. I have argued with the voice of God in my life. I have tried to convince myself I do not want to and am not called be ordained. And yet, I still return to this place. The United Methodist Church is my church. I was raised in it and I believe in it - in the best of our past and the best of what we can be in the future. And I am called to be a minister within it. And I can’t help that.

Like Fanny, and Anna and Jarena, what option do I have but to follow the voice of God in my life? Who, in good conscience and sound theology, would advise me to do otherwise? It is up to me to follow my call and it is up to the elected bodies of the UMC to follow theirs.

For too many years, however, they have not. The noise of fear, prejudice, and arrogance have distracted us from the Spirit’s guidance. This has resulted in too many LGBTQ voices being kept from their call by being removed from the ordination process. Too many LGBTQ clergy are trying to follow their call but have to do so gagged and bound in the church’s closet. For how many years will the UMC continue to get in the way of God’s work, harming those God calls instead of guiding us? How many years? It has been too many already.

I have a path in front of me and it is up to me to be faithful to it regardless of the obstacles. The UMC has one too. And so do all of its members. Eventually these paths intersect and we all meet face to face with choices. Do we remain faithful to the path of love and justice God has put before us even if it costs us? Or do we listen to the noise around us which drowns out the voice of the Divine?

There is so much listening to be done.  

. . .

Mary Ann Kaiser is a recent graduate of Austin Presbyterian Theological Seminary. She has a passion for working in the intersections of church and society. Her love for religious approaches to questions of ethics, particularly in the realms of race, gender, and sexuality, led her to internships at WATER (Women’s Alliance for Theology, Ethics, and Ritual) in Silver Spring, MD and Texas Freedom Network in Austin, TX. She has also worked for the Wesley Foundation and as a hospital chaplain. She currently serves as Youth Director and Justice Associate at University UMC in Austin and is pursuing ordination as a Deacon in The UMC. In her free time, she blogs for Reconciling Ministries Network.

Click here to take action to support Mary Ann.

Click here to read the full account of Mary Ann's story at annual conference.

 

TransMontana Biblical Obedience

- by Roberta Zenker -

I had the opportunity to join the United Methodist Yellowstone Annual Conference in Billings, MT this past weekend.  It was a little bit of a retreat for me, with a room full of clergy and wonderful people whom I have grown to love since becoming a member of ST Paul’s, UMC in Helena a few years ago.  We sang songs at morning services and even danced a bit.  And, I sold a few books.

I learned a new phrase too, “biblical obedience.”  When I first heard it, that same old fear came creeping up the back of my neck, and I wondered if I really wanted to be there.  I immediately thought of all the evangelical Christians who would condemn me to hell for their literal reading of certain selected passages of the King James Version of the Holy Bible.  As I sat amongst the members of the Reconciling Ministries Committee, I stifled the urge to fight or run.  I knew they did not accept a literal reading of scripture that conflicted with Jesus’ command to love one another.  I listened instead.

As I sat in a meeting of predominantly clergy members, I began to understand that it was they who would assert “biblical obedience,” and Jesus’ command was exactly what they were referring to.  They would obey this command, rather than the Methodist Book of Discipline, which states that “homosexuality is incompatible with Christian teaching.” ¶ 304.3.  In fact, many of the Conference’s retired pastors have publicly resolved to perform same sex unions.

One Pastor, my friend, Lyle Hamilton, has written a poem echoing this sentiment called When Persons Reach out Heart to Heart.  It concludes:

They honor truly who they are

As ones marked by God’s grace;

Deep love looks though the lover’s eyes,

and looking back – God’s face.

Not only is this kind of “biblical obedience” new to me, it is, in one form or another, a common theme emerging amongst many Christian denominations.  As pastor Marianne wrote in Sunday’s bulletin, they “effectively ‘come out of the closet.’”  They are Episcopalian, Catholic, Lutheran, Presbyrterian, etc. (see also this community finder).

I guess we are changing the world!

. . .

Robert Zenker blogs at www.transmontanathebook.com. TRANSMONTANA is the story of Montana hunter and county attorney Robert Zenker’s transition from a male, popularly elected public official to modern, professional woman.

Robert Zenker was a married man and father of two, boxed in the psychologically complicated, emotionally taut web of secrecy, shame, fear, doubt and ambiguity of self of a transsexual deeply in denial. Roberta inhabited that body and all the accoutrement of the life of a man in Montana for nearly fifty years before her transition from man to woman in 2007.

The remarkable story of her emerging from her box is a complex, courageous and sometimes dangerous journey involving not only physical transition, but also alcohol recovery and the result of both – a spiritual transformation. Bobbie is now a beloved daughter, a supportive friend to many women.

Mary Ann Kaiser appeal speach

Click here to take action to support Mary Ann.

Mary Ann and John requesting a Rule of Order

Mary Ann Kaiser was a certified candidate for ordained ministry in The United Methodist Church. Her home district committee voted to certify her earlier this year. Her ordination journey was halted abruptly June 6, 2013 when The Southwest Texas Conference Board of Ordained Ministry recommended to the clergy of the conference to revoke her certification because Mary Ann identifies as a lesbian.

 

On June 7, Rev. John Elford, the pastor where Mary Ann serves as Youth Director and Justice Associate at University UMC in Austin, spoke on behalf of Mary Ann, asking Bishop Dorff for a rule of law, saying

(Listen to the audio here.)

Yesterday, a premature decision was made by the Board of Ordained Ministry, to remove Mary Ann Kaiser from the candidacy process on account of her being lesbian without following proper procedures or at minimum, interviewing her.  The clergy session voted by a slim majority to maintain that decision, but the correctness of the polity remains in question.  As we strive to maintain all of the policies of the Book of Discipline, I respectfully request a ruling of law as to whether a Board of Ordained Ministry can decline to consider the candidacy of a certified candidate for ordained ministry who has been appropriately recommended by a District Committee on Ordained Ministry.

Why it matters that Jason Collins came out as black and gay rather than simply gay

- by Saeed Jones ‏@theferocity, reprinted with permission -

Image by Michael Dwyer, File / AP

About 10 minutes after Jason Collins' coming-out essay in Sports Illustrated hit the internet, one thing became clear: No statement, however sincere, is sacred in the social age. Even an essay as heartfelt as Collins' — and heartfelt it is — has to endure the commentary, chatter, analysis, and white noise that are now integral to the way we experience national news. Some people, gay voices among them, found his essay to be "awkward" and "wishy-washy." Others have taken issue with his professed rejection of the "gay stereotype." To say nothing of the inane comments made by Chris Broussard and Howard Kurtz among others.

Such chatter is to be expected, but there's one particular strain of comments that I've found especially noteworthy. More than a few people have questioned, chafed, and commented on Collins' decision to identify himself as a black gay man — rather than simply as a gay man. And that's where I step into the ring.

An Open Letter to the Church from My Generation

- by Dannika Nash, reprinted with permission from her blog-

 

Church,

I got to go to the Macklemore concert on Friday night. If you want to hear about how that went, ask me, seriously, I want to talk about it until I die. The whole thing was great; but the best part was when Macklemore sang “Same Love.” Augustana’s gym was filled to the ceiling with 5,000 people, mostly aged 18-25, and decked out in thrift store gear (American flag bro-tanks, neon Nikes, MC Hammer pants. My Cowboy boyfriend wore Cowboy boots…not ironically….). The arena was brimming with excitement and adrenaline during every song, but when he started to play “Same Love,” the place about collapsed. Why? While the song is popular everywhere, no one, maybe not even Macklemore, feels its true tension like we do in Sioux Falls, South Dakota. If you’re not familiar, here’s the song:

Stop–did you watch it? Watch it.

Before the song, Macklemore spoke really simple words along the lines of: “Hey, you can all have your own opinions on how we treat gay people in this country, but this is mine.” And I held my breath in anticipation of some kind of uproar or walk-out…but the crowd cheered louder than they had yet. In our red state, in our conservative little city, the 5,000 young people in that arena wanted to hear about marriage equality.

During the song, almost every person at the concert had their hands up and their eyes closed…it reminded me of church. The whole crowd spoke every word with Macklemore. We were thirsty for those words. We want to hear about equality and love in a gentle way. We’re sick of the harsh words of both sides. Say what you want about my generation, but we can smell fake from a mile away. This rapper from Seattle had brought us truth in song form, and we all knew it. I live in such a conservative bubble that I couldn’t believe the crowd’s positive, thankful reaction. But I shouldn’t have been surprised. No one knows the tension of that song like my generation in South Dakota does. So many of us were brought up in churches and Christian homes, and even if we weren’t, we’ve experienced the traditional Christian culture that just resonates from South Dakota’s prairie land. We know conservatism; we know tradition. But we also have Twitter, we watch SNL, we listen to Macklemore, and we read Tina Fey. We’re more in touch with the rest of the country than the Midwest has ever been. Some of us love the church and some of us hate it, but there aren’t too many people for whom it’s irrelevant. So when Macklemore takes on that tension with his poetry, his South Dakota audience listened. We practically yelled with him when he spoke the lyrics:

When I was at church, they taught me something else: if you preach hate at the service, those words aren’t anointed. That holy water that you soak in has been poisoned.

We yelled because we knew that holy water too well. We knew that hateful preaching too well. We had all been hurt by it in one way or another.

My point in writing this isn’t to protect gay people. Things are changing—the world is becoming a safer place for my gay friends. They’re going to get equal rights. I’m writing this because I’m worried about the safety of the Church. The Church keeps scratching its head, wondering why 70% of 23-30 year-olds who were brought up in church leave. I’m going to offer a pretty candid answer, and it’s going to make some people upset, but I care about the Church too much to be quiet. We’re scared of change. We always have been. When scientists proposed that the Earth could be moving through space, church bishops condemned the teaching, citing Psalm 104:5 to say that God “set the earth on its foundations; it can never be moved.” But the scientific theory continued, and the Church still exists. I’m saying this: we cannot keep pitting the church against humanity, or progress.

DON’T hear me saying that we can’t fight culture on anything. Lots of things in culture are absolutely contradictory to love and equality, and we should be battling those things. The way culture treats women, or pornography? Get AT that, church. I’ll be right there with you. But my generation, the generation that can smell bullshit, especially holy bullshit, from a mile away, will not stick around to see the church fight gay marriage against our better judgment. It’s my generation who is overwhelmingly supporting marriage equality, and Church, as a young person and as a theologian, it is not in your best interest to give them that ultimatum.

My whole life, I’ve been told again and again that Christianity is not conducive with homosexuality. It just doesn’t work out. I was forced to choose between the love I had for my gay friends and so-called biblical authority. I chose gay people, and I’m willing to wager I’m not the only one. I said, “If the Bible really says this about gay people, I’m not too keen on trusting what it says about God.” And I left my church. It has only been lately that I have seen evidence that the Bible could be saying something completely different about love and equality.

So, my advice to you, the Church: if you’re looking for some intelligent biblical liberal opinions on the subject, have a little coffee chat with your local Methodist or Episcopal pastor. Christians can be all aboutgay people, it’s possible. People do it every day with a clear biblical conscience. Find out if you think there’s truth in that view before you sweep us under the rug. You CAN have a conservative view on gay marriage, or gay ordination. You can. But I want you to have some serious conversations with God, your friends that disagree with you, and maybe even some gay people, Christians or not, before you decide that this one view is worth marginalizing my generation. Weigh those politics against what you’re giving up: us. We want to stay in your churches, we want to hear about your Jesus, but it’s hard to hear about love from a God who doesn’t love our gay friends (and we all have gay friends). Help us find love in the church before we look for it outside.

Oh, and can we please please PLEASE stop changing our Facebook profile pictures to crosses in a protest against gay marriage? You are taking a symbol of hope and redemption and using it to make a political point. No matter what you think, that has to stop. It’s a misrepresentation of what that symbol means.

Love,

A College Kid Who Misses You

 

. . .

From the editor: Dannika Nash attends college at University of Sioux Falls. You can read her brilliant writing on her blog or find her on twitter. Her letter above to the Church went viral... what equality tends to do when given the right words to help it spread. 

DOMA and Prop8: Old man dreaming dreams on marriage equality

- by Rev. Gil Caldwell -

Friends as an "old man who 'dreams dreams'" (Joel), I have written something that I have asked my Truth in Progress colleague to post on our website, but as one who dares to "think out loud", I share the following for your reflection and sharing as you deem appropriate.

The excitement about the Supreme Court's deliberation regarding marriage equality, is in itself  worth noting....Why do I as a 79 year retired African American United Methodist clergyman embody the excitement that many share today? Some reasons:

Reframing Heterosexist Rhetoric: Playing Offense Instead of Defense

- by Dave Barnhart -

Christian arguments about LGBTQ issues follow a pretty rigid rhetorical structure, and you can probably lip-synch to most of them. Too often, Christians in favor of full inclusion or marriage equality wind up playing defense with scripture, letting their opponents rattle off a series of proof texts while they scramble to offer one alternative interpretation after another. It’s like playing rhetorical Whac-a-Mole! There are some very good ways to play defense (I recommend both Mark Sandlin’s Clobbering Biblical Gay-Bashing and Matthew Vines’moving sermon on the topic), but in order to shift the conversation, you have to play offense. This is part of what I was attempting to do by writing God Shows No Partiality: to offer biblical rhetoric to people who often abdicate the Bible to literalists and fundamentalists.

Classical education involved the study of rhetoric—an education which we desperately need today.

I apologize, in advance, that rhetorical metaphors often use combat and sports metaphors. In ideal world, we would have conversations around an open table where every voice is equal. But the very definition of rhetoric recognizes that language is always connected to power and privilege, and that there are social dynamics hiding beneath the things we say (and do not say). (The word “dynamics” comes from the Greek word for “power.”)

All: Exclusion in the Subtext

- by Toy Adams -

“This is not a United Methodist table, this is the Lord’s Table and all are welcome!” That (or something similar) is stated in the majority of United Methodist Churches before communion is observed. It is proclaimed in order to remind everyone that we aren’t one those primitive churches that do not allow folks outside of their community to join in for some good ole’ Eucharist. But the problem is that the all that we invite usually has a subtext to it. The subtext consists of the ones that are subliminally excluded from the all.

The United Methodist Conference is my home but I know a lot of her churches are not home to LGBT individuals. I feel that these folks are often brushed off and placed in the subtext. A lot of pastors refuse to see these individuals as anything but walking abominations. The Bible is clear? That’s their argument? The Bible is clear on a lot of other things. The Bible is clear on allowing for slavery and sexism and racism and xenophobia and many other twisted things if read in a constitutional manner, employed by the self-gratifying practice of proof texting. I reject these hermeneutics because I strive to see the working of God within the text and to place those texts into their culture and intention. We have to stop being tribal and live in the tension that is produced by grace. This grace demands that we accept people for who they are and as they are no matter what; it also demands that we help them to freely connect deeper to the God of love. Which takes me back to Sunday morning.

Married with “Accidental” Children – How Unplanned Parenthood could Define Marriage

- by Holli Long -

Next week, the United States Supreme Court will  hear arguments on two cases regarding marriage equality. The constitutionality of both the Defense of Marriage Act (DOMA), United States v Windsor, and California’s Proposition 8, Hollingsworth v Perry, will be considered.

In both cases, a serious argument against same-sex marriage is that, unlike two members of the opposite sex, two members of the same sex cannot produce unintended offspring.  Yes, you read that right, unintended offspring.

The argument reads as if marriage, by definition, should remain only an option for heterosexual couples so that the financial and social benefits afforded to wedded couples would encourage the parents of unplanned children to marry.  

How Being a Pastor Changed My Thinking on Homosexuality

- by Dave Barnhart -

I managed to make it through college, seminary, and grad school with most of my prejudices intact. I won’t overstate my bigotry: “I had gay friends,” but I was the kind of person who would use that phrase when defending my prejudices.

What changed me was being a pastor. I was entrusted with the spiritual care of real live human beings. My first appointment was to a small church in rural, red-state, Bible-belt Alabama, which was the last place, in my naiveté, I would have expected to face questions of gender identity and sexuality. (Now, I realize I should have known better—but I should have known better about a lot of things.)

The Sexism of Heterosexism

- by Mary Ann Kaiser -

It is often said by anti-gay pastors and other public figures that LGBTQ equality threatens to “tear the fabric of our society.” Though I have yet to hear any of these people explain exactly what that means, I have a guess. My theory – and the theory of many others – is that this fabric that we so threaten to tear, is the fabric of inequality between men and women. It is without question that our society is founded upon it. With all the strides we’ve made in gender equality, we still live in a patriarchal society where cis men’s bodies, thoughts, roles, power and value are considered different (better) than cis women’s. This does not always play out in an obvious fashion. Sexism is normalized in our culture and while it’s easy to speak about it in overt ways, it is also easily overlooked unless we are looking out for it. So how do LGBTQ persons challenge this insidious foundation of sexism?

First, the nature of gay male relationships inherently challenges a sexist power structure by revealing that maleness cannot be defined by sexual power over women. Gay men are regularly bullied, attacked, and verbally assaulted – and for what reason? We might say scripture, we might say ignorance or context or people’s backgrounds. While these are often part of the justification, the reality is that gay men are most often harassed because of their association with traditional interpretations of what women should be or do. In gay male sex, often one or both men are penetrated. According to our current “fabric of society” this is supposed to be the role of the woman. Penetration is correlated with passivity which is correlated with the place of women. It upsets some people that a man would dare associate himself with this “role” of a woman. This idea is strictly built upon harmful understandings of women’s value in society as passive sex objects who cannot contribute to society in the same way men can.

A forgotten Civil Rights hero

- by Andy Oliver, RMN Communications -

If you've never heard of Bayard Rustin you are not alone. But you should know him. Bayard Rustin is perhaps the most significant organizer for social justice and civil rights in American history. He was the man behind Rev. Dr. Martin Luther King, Jr, teaching King everything he knew about non-violent resistance, civil disobedience, and organizing a movement. Certainly The Movement would not have succeeded like it did without MLK's brilliance, but King would be no more than a prophetic preacher if Bayard Rustin hadn't introduced him to the ideas of Gandhi and given King the strategy to change the world through peace.

So if Bayard Rustin is so important, why has history forgotten him? Why isn't he celebrated? Why was he hidden by The Movement itself?

Bayrad Rustin was gay.

One "Gay" Who Grieves That Church Isn't Safe: A Response to Dr. Magruder

- by Leland G. Spencer IV -

Two days ago, the Rev. Dr. Wes Magruder wrote a post to which I had an initially negative reaction. Upon reading the comments and discussing it on Facebook with a friend, my reaction developed more nuance, and I decided instead of commenting, that I wanted to write a post in response.

Dr. Magruder suggests that "gays" should "be glad church isn't safe." In response to a gay couple's query about whether they would be safe at the church he was pastoring, Dr. Magruder confesses that he had never "thought about how to make my church safe for gays and lesbians," though he's confident that "nobody would attack them physically, or throw stones." Nonetheless, church folk can be judgmental. "I can't make the church safe for anyone. Churches are filled with people who struggle to love, accept others, and live the Golden Rule."

Though his post doesn't explicitly say so, based on his language choices and the content of his argument, I assume Dr. Magruder is straight. By and large, that means he probably feels fairly "safe" attending any church in his apparent home state of Texas, or anywhere else. From that particular positionality, it may be easy to declare that safety is relative, that no human organization (or person) is free of sin, that every interaction is risky. I don't entirely disagree with his claim about safety, but I must say, as a gay man, I do find the claim somewhat disingenuous.

Yes, there are judgmental people everywhere. There are jerks everywhere. In every church, every family, every workplace. And there are people everywhere who are nice most days but have bad days every once in a while for whatever reason. In a sense, then, nowhere is categorically safe. However, most places are generally much safer for middle-class, educated, straight, white men than they are for people who occupy other social locations. To be specific, for centuries, churches have celebrated people like Dr. Magruder. I imagine most churches in the country would be thrilled to have him in the pew or the pulpit. Sure, he's likely to meet a rude or judgmental person along the way, but people like him have not been systematically demonized by centuries of (bad) theology and decades of (sinful) church polity. So, for him to suggest that everyone who walks in a church is unsafe belies important differences in power, (in)equality, and the structure of social institutions.

As someone who has faced the challenge of moving and trying to find a safe church, I have thought about sending the kind of email in Dr. Magruder's post. The email isn't asking if the church is only full of people who are always loving and caring and having a good day. The brave souls who wrote the email are instead hoping to hear that the church at least has a leader who models the inclusive love of Christ and expects the same of the congregation.

This couple wants to know that if they mention their relationship at a social event, they won't get a phone call inviting them to a private disciplinary meeting in the pastor's office (I had two such meetings in my search for a safe congregation, and I was only wise enough to take a witness to the second). This couple wants to know that if they make a statement that the Discipline tacitly contributes to an enviornment where the suicide of LGBT youth is legitimated, they won't face a church lay leader and pastor who dismiss the concern as subordinate to doctrinal orthodoxy (yep, that happened to me, too). They want to know that if they make a statement in a Sunday School class that contradicts the Discipline, the pastor won't send them a letter asking them to leave the church.

They aren't asking or expecting the church to be perfect. They do want to know if the congregation is likely to welcome them. The honest answer to that question might be "no," and if so, "no," is a better answer than the notion that no human interaction is truly safe, or that being in a congregation that cares too much is somehow unsafe in the same way that being in a homophobic congregation would be.

Finally, I'd remind pastors of the charge to "take authority" that bishops issue at services of ordination. Assigning agency so quickly and completely to the foilbes of individual congregants strikes me as problematic. Maybe it's time to start thinking about how to make church a safe place instead of assuming it never can be.

In the meantime, I refuse to "be glad" that there are churches where people feel unwelcomed. I believe God's heart breaks whenever anyone has to send the kind of email that intrepid couple sent, and I join God in grieving for people who never even get that far, just assuming that "(United Methodist) Church" is synonymous with "unsafe."

. . .

Leland G. Spencer IV, a lifelong United Methodist, is a PhD student in the department of communication studies at the University of Georgia, where he researches religious rhetoric as it intersects with gender and sexuality. Leland holds an M.A. in Communication from the University of Cincinnati (2009). While in Cincinnati, Leland served as the worship intern at the Wesley Foundation. Leland is a 2007 graduate of Mount Union College, a United Methodist-related school in Alliance, Ohio. Leland served as a part-time local pastor at Mapleton United Methodist Church in the East Ohio Conference from 2005 until 2007 when Leland withdrew from the candidacy process because of the United Methodist Church's exclusive position about the ordination of LGBTQ persons.

Entertaining Angels: Holiness and the Quest for Inclusion (Part 1 of 3)

This is part 1 of a 3-part series. Parts 2 and 3 will be posted over the weekend. 

- by Rev. Chris Corbin -

Rev. Chris Corbin is a provisional elder in the United Methodist Church from the Florida Conference currently under appointment as a doctoral student in theology at Vanderbilt University. His primary research interests relate to establishing a robust theological notion of the nature and mission of the church in the world. He is incredibly interested in ecumenical work, exploring new models of theological education, and helping to reclaim a distinctively Wesleyan way of being Christian in contemporary society.

I feel I should probably begin this post with a confession. I hold a belief that, while probably not uncommon for many Christians, is often looked at as outdated, unsophisticated, and unscientific among many of my clergy and seminary educated peers.  

I believe in angels.  

Ok, so maybe I’m not ready to fully affirm that I believe in angels, but I’m at least very, very open to a spiritual realm that is not reducible to phenomena in material reality. Now, I didn’t always think this way. All throughout high school and college I tended to think of myself as sophisticated and modern in my religious belief. I believed in God, of course, but God was the only spiritual reality you’d find me entertaining. Angels and demons were relics of a pre-modern, pre-scientific, mythological worldview, and they were about as necessary or helpful for Christian belief as a literal six day creation or talking donkeys.

All of this changed about five weeks into my second semester of seminary. Being lucky enough to go to a school where faculty regularly joined the students for lunch, I had just sat down to what I as sure was going to be an incredibly intellectually stimulating conversation with Denys Turner, my medieval theology professor. As was pretty par for the course with Denys, the conversation spanned just about the whole of human knowledge, winding from Thomas Aquinas’ anthropology to drinking with English Methodists. For some reason, toward the end of the conversation, the topic of guardian angels came up. In no uncertain terms, Denys Turner proclaimed that of course he believed that he had a guardian angel. 

At the time I didn’t think much about that comment. If it registered at all, I probably just chalked it up to being one of those eccentricities that so often accompanies brilliance. But for whatever reason, as time went on, his comment stuck with me. I found myself wondering where such a strong opposition to belief in angels really came from. I came to realize that it wasn’t because I believed the arguments for the existence of angels didn’t stack up—I had just somehow internalized the perspective that intelligent and sophisticated Christians didn’t believe in angels (it’s probably safest to just blame Bultmann). But here was Denys Turner, a man who was clearly much more intelligent and sophisticated in his thinking than I, a man who had been instrumental in Marxist-Christian dialogue and so clearly no stranger to contemporary thought, believing in angels. I was forced to face the fact that it is entirely possible to be an intelligent, sophisticated Christian thinker and believe in angels. Not only this, but because I respected Denys Tuner so much, I began considering whether or not I should actually believe in angels. I found myself questioning the nature of the my view of the Bible, Christian tradition, and the relationship of modern worldviews to both. I eventually realized that, while I wasn’t going to stake my life on a belief in angels, I was becoming more and more open to the existence of a spiritual realm. 

At this point I’d expect you to be wondering why I’ve spent so much time telling this rather trivial and—I’m sure some of you are thinking—completely irrelevant story. This anecdote has become for me something of an archetype for what I’ve come to hold about how we as people change our minds. I would put forward that most of the time, logical arguments, no matter how well constructed or substantiated by evidence, do not on their own actually alter people’s beliefs and worldviews. Instead, I would say that most of the time people change their minds and then seek out arguments that support their new views. At the very least, people have to become open to the possibility of the thing being argued for before an argument for that conclusion can be persuasive. Furthermore, I would posit that what causes these changes in belief, or at least what moves a person from a place of entrenched belief to one of openness to other perspectives, is some experiences that disrupts the coherence of one’s securely held belief. In my example, I came into the conversation thinking that the group of people who believed in angels was completely separate from the group of people who are sophisticated Christian thinkers. Sitting face to face with someone who clearly belonged to both groups forced me to reconsider whether the way I had divided up the world was entirely accurate.

Of course, all this runs quite contrary to the way that many of us see ourselves. We have been trained to think of ourselves as completely logical thinkers, as people who, if just presented with the right facts and sound, cogent arguments, would clearly see the errors in our judgment and fix our worldviews accordingly. However, regardless of whether or not this is how we as people would like to be able to approach the world, or whether or not this is how we should approach the world, I don’t think this is really how any of us do approach the world. Almost any particular belief a person holds is not the result of disinterested, logical reasoning, but rather is tied up in all sorts of other factors ranging from fears about our own physical well being to the need for a secure identity. This is not to say that we are not being “reasonable” in holding beliefs that are determined by all of these sorts of other factors; it is precisely our rationality, our ability to form sophisticated and plausible arguments for any number of untrue pictures of reality, that so often prevents people from being convinced by arguments against their deeply held beliefs. 

Far too often, I feel that the approach to fighting for full LGBTQ inclusion in the United Methodist Church begins with this assumption that well-reasoned argument is alone sufficient to convince people of the truthfulness of our position. This tactic seems to say: If people only had all the right information, then they would see the errors of their reasoning, change their positions, and now support full inclusion of LGBTQ people in the life of the church. While such a tactic has certainly convinced some people to support full inclusion, more often than not, I’d say that it fails to gain much traction among those who staunchly hold to the idea that anything other than heterosexuality is “incompatible with Christian teaching.” Faced with such unwavering opposition, the more optimistic among us will often say, “Ah, our arguments must just not be clear enough, or they must not be reaching a wide enough audience, or we need better and more persuasive ones,” and then set to work clarifying, distributing, or constructing. The more pessimistic among us might become convinced of the seeming futility of the whole exercise and start thinking that those opposed to full inclusion are fundamentally so intellectually or morally defective that they are beyond hope—i.e., they are too unintelligent to understand the arguments or have allowed themselves to be too blinded by prejudice, bigotry, and hatred to accept them. 

I can’t accept either of these conclusions. Even if we were to finally arrive at arguments with only the strongest biblical, theological, and scientific behind them, presented to every single person on this planet in the clearest possible language, I still do not think that they would have enough force on their own to convince those who have made up their minds against the conclusion. At the same time, I will not concede that inability to receive these arguments stems necessarily from a moral or intellectual defect (I have known people who are exceptionally intelligent and otherwise incredibly saintly and yet do not support full inclusion), and I am unwilling to believe that we must resign ourselves to the fact that those who remain staunch in their opposition will always remain that way or that there is nothing we can do to help convince them otherwise. Instead, if I’m right that people—all people—aren’t argued out of their deeply held beliefs, but rather change their beliefs or become open to changing their beliefs as a result of experiences that upset their worldview, then we need to stop figuring out how we can best argue and begin thinking how we can best provide worldview disrupting experiences. 

 

. . .

This is part 1 of a 3-part series. Parts 2 and 3 will be posted over the weekend.

Jurisdictional Conference Reflection: Western

By Rev. Dr. Karen Oliveto 

Attending the Western Jurisdictional Conference after General Conference is a soothing balm, a family reunion, and a pep rally all wrapped up together as we seek to understand what it means to do and be church in the unique social location of the western United States.

As it has in previous jurisdictional conferences, the WJ continued its unwavering commitment to full inclusion in The United Methodist Church. Reaffirming the 2004 We Shall Not Be Silent resolution, the WJ once again committed itself to radical and extravagant hospitality, particularly to the poor, those with physical, emotional, and developmental disabilities, those of different races and ethnicities, and those who are lgbtqia.

Several resolutions were passed that reaffirmed and strengthened previous positions including:

• A call to biblical obedience: Understanding that God’s grace and love are available to all persons, the WJ is on record as believing that the UMC is in error in its position that homosexuality is incompatible with Christian teaching. As a result, the WJ calls on bishops, clergy, local churches and ministry settings the challenge to operate as if the statement in Paragraph 161F does not exist, creating a church where all people are truly welcome.
• An apology: As a result of the spiritual violence towards glbtqia persons caused by the actions of General Conference, the WJ passed a resolution calling for letters to the editor of the major papers within the jurisdiction, apologizing for the actions of GC, acknowledging that GC’s actions continue to dehumanize and demonize our lgbtqia sisters and brothers.
• Concrete plans: The delegates urged the Western Jurisdiction College of Bishops to develop a concrete plan of action for the WJ, so that it may uphold full inclusion in every aspect of our ministry.
• Recommended penalty: The delegates recommended that if any bishop in the WJ is charged, tried, and convicted of ordaining or appointing a ‘self-avowed practicing homosexual”, an appropriate penalty for the trial court to assign would be a suspension from the exercise of the episcopal office for a period of 24 consecutive hours.

The Jurisdiction as a whole is seeking more fluid conference boundaries as we work to strengthen our ministries and witness in the West. A time of Appreciative Inquiry provided an opportunity to explore ways we can do this, through 10 action groups. One group worked on Biblical Obedience. All ten groups were not only encouraged but empowered by the WJ and the Western Jurisdictional Leadership Team to continue to develop and implement their plans.

For many years, the WJ delegates have passed lgbtqia-affirming positions. However, this was the first year that there was greater solidarity between the delegates and the bishops. Bishop after bishop spoke of his or her disappointment with GC actions regarding lgbtqia persons. Then, when the WJ College of Bishops announced their assignments, retired Bishop Melvin Talbert was assigned the “Strategic Plan for Biblical Obedience”. It should be noted, however, that there was no explanation about what this position or plan might be, although one can assume it is related to Bishop Talbert’s call for justice at GC, when he declared that the Book of Discipline is wrong on issues related to homosexuality and that we are called to bold biblical obedience as we provide ministry with/for/to/by all persons, regardless of sexual orientation or gender identity. 

While in previous years the WJ has made positive declarations related to full inclusion, this was the first time that it seemed as if we are going to do more than just talk. Across the UMC connection, people look to the WJ to provide prophetic and faithful leadership in this matter. So many United Methodists are suffocating in closets in other conferences. The actions of the WJ literally become a matter of life or death.

Dr. Karen Oliveto is the Senior Pastor at Glide Memorial UMC in San Francisco, CA and a Western Jurisdictional delegate from the California-Nevada Annual Conference. 

Jurisdictional Conference Reflection: North Central

By Rachel Birkhahn-Rommelfanger

The North Central Jurisdiction gathering in Akron Ohio was, on the surface, a rather functional gathering. Delegates gathered to shuffle our Bishops, appoint people to General Boards and Agencies and worship together. In the midst of the “official” sessions, much networking and community was done. The local MFSA chapter organized a space for progressive (self identified) delegates to gather, discuss 2016 Bishop elections, 2016 General Conference delegate elections, and get to know one another. Each meal time, via Twitter,  and in the evening, people gathered with old and new friends to share stories, debate issues (marriage equality was my favorite topic), and be the church.

North Central delegates proposed a study and dialogue of the purpose of Jurisdictional conference, and the distinction between Jurisdictional and Central Conference. NCJ was inspired by the Northeast and Western Jurisdictions bold stances on inclusion of all persons in the full life of the church, and the desire to study a possible U.S. Central Conference. Perhaps at the end of this new study the Jurisdiction will be ready to move from dialogue to action. Until that time, there is a need to continue to work toward electing delegates who value inclusion and diversity, and will take bold actions toward that end.

Our church has much to think about as it begins to look toward the future. During this Jurisdictional Conference, the last active female-identified African American bishop retired. Bishop Linda Lee in her retirement would not let the delegates forget the diversity the UMC is losing with her retirement, the voices that are silenced and who are marginalized in our church. For me, she raised the questions, how do we make space for more people at the places of leadership in our denomination? How do we as RMN make space for people in our local, regional, and national leadership as well? Who might we be forgetting?

These questions of inclusion and diversity were a topic of discussion in worship and in our presentations. The Black Methodists for Church Renewal offered an evening program allowing leaders from the denomination to speak about challenges facing our denomination around diversity and church growth. Rev. Dr. Tracy Malone presented us with an adaptive challenge that our global church does not have one definition of diversity, and we must expand our understanding of diversity to remain relevant.

As I left the North Central Jurisdictional gathering I was grateful for the chance to build relationships at this conference, but I was disappointed that we missed the opportunity for a bolder witness for inclusion and diversity. We are committed to keeping the dialogue going, but not ready to act.

Jurisdictional Conference Reflection: Southeast

By Joey Lopez

The Southeast Jurisdictional Conference started off with hope. There was no debate surrounding the rules. The first candidate elected for bishop was an African American man and the second a transparent progressive. It was exciting to see that the Holy Spirit was moving in such beautiful ways towards diversity in the Southeast. 

Then came a monitoring report speaking truth to the lack of diversity in presentations and voices being heard. The emotions of the gathering quickly changed. There were points of personal privilege that attacked the monitors and the monitoring agencies, claiming hidden agendas behind the report advocating for the SEJ to finally elect a women of color. Many endorsed candidates who fell under that category, but sadly the members of the Southeast Jurisdiction heard “woman of color” to mean “black woman.” The comments were… “We already elected a woman…” “We already elected a black person...” and then there were rumors questioning the sexuality of a candidate. Some members in the SEJ were so focused on maintaining their institutional power that they could not hear the whispers of the Holy Spirit moving through Stuart Auditorium. 

As a queer, young person of color, it was hard to watch a group of people define diversity by numbers and percents without regard to the impact of the people and lives within the communities served in the Southeast Jurisdiction. The conversations were hard to hear, but I left with some hope for the SEJ. We elected and consecrated several progressive folks as bishops. There were also young leaders standing up, proclaiming the call of the Holy Spirit for the leadership to look more like the Kin-dom of God and focus less on numbers and percents. Finally, we began tough conversations about inclusion on many levels in our church that will greatly impact the SEJ as we move forward serving God and making disciples for the transformation of the world. 

Bullying and the Church

Like many who follow this blog, I was excited to read about the success of folks in the Tennessee Conference, where an anti-bullying resolution was adopted that specifically included references to sexual orientation and gender identity. I suspect other conferences have done likewise this year (and maybe last year, too), and I applaud that good, important work.

I confess, though, that when I hear about bullying, I’m often confused to hear about it in such limited contexts. Bullying, especially as we hear about it in circles of LGBT activism, seems to be a phenomenon assumed to exist only in schools: hallways, playgrounds, locker rooms, classrooms. I don’t doubt the prevalence of such bullying, even though I was fortunate for most of my education to avoid it. I’m not sure if I just attended an especially friendly school, but I never noticed or experienced much bullying. I didn’t come out until college, but I’ve never been the epicenter of conventional masculinity. Even so, no one in middle or high school seemed to mind.

But I have experienced bullying, to be sure. Paradoxically, the cruelest things ever said or written about me have been uttered at General Conference and appear on the pages of the Book of Discipline. No one at my middle school ever suggested I should be stoned, but such a statement was reportedly made about LGBT people in conversations at General Conference. No high school classmate ever called me incompatible with Christian teaching, but the Discipline says I am. Thankfully, no one ever attacked me on a playground or in a locker room, but reading about General Conference was an act of violence on my body, mind, and spirit, and it left me in tears.

The bullying at General Conference that shamefully manages to be codified and sacralized in the pages of the Discipline enables and empowers bullies in local settings. In a conversation I had with an inexplicably popular lay speaker in Georgia, I shared my belief that anti-gay language in churches contributes to the suicides of LGBT people. He responded, “That’s sad and all, but we have to follow the Discipline.” Notice that he didn’t disagree with me, but instead flippantly subordinated human life to his unwavering allegiance to bigotry. A friend of mine recently told me that one United Methodist clergyperson in Georgia has preached against me by name, decrying me as a “radical blogger,” evidently for my occasional (and arguably prosaic) entries here. All of this is much more hurtful than even the worst experience I can call to mind from my primary and secondary education.

Let’s continue to be diligent about our response to bullying. It is central to the church’s call to love God and love our neighbors as ourselves. But let us not forget that the church itself is often a site of violence and an active participant in the shadows of every schoolyard taunt. As we call for an end to bullying, let us begin internally.

________________________________________________________________________

Leland G. Spencer IV is a PhD student in the department of communication studies at the University of Georgia, where he researches religious rhetoric as it intersects with gender and sexuality. A 2007 graduate of Mount Union College, he served as a part-time local pastor at Mapleton United Methodist Church in the East Ohio Conference for two years, when he withdrew from the candidacy process because of The United Methodist Church's exclusive position about the ordination of LGBT persons.

2012 Annual Conference Reports

Cal-Nevada Annual Conference

The Cal Nevada Annual Conference held a Conference Committee on Reconciliation luncheon.  The theme of the lunch was "Where Do We Go From Here?"  We invited a panel of five people who attended General Conference to provide their thoughts on "where do we go from here" after General Conference.  There was a great variety of thoughts about General Conference.  The similarity was that the reconciling movement did not gain any ground but we did not lose any ground either.  There were almost 100 people in attendance.

Legislatively we passed two main pieces of legislation.  One was called "We Will Not Be Silent" and the other was called "A Study Committee for an Inclusive Conference".  Both passed overwhelmingly in committee and was put on the Consent Calendar.  The Study Committee for an Inclusive Conference was also passed in the New York Annual Conference.  There was also a "Do No Harm" Covenant, similar to the one passed in Iowa.  The covenant was brought up as a point of personal privilege because it would have been ruled out of order if we tried to get it though committee.  

Detroit

The Detroit Annual Conference has witnessed a turning of the tide and it began in 2011 with the election of 6 progressive candidates to General Conference 2012. In 2007, that would have never happened.

At Annual Conference 2012, there were two resolutions related to LGBT outreach. The first one was a call for the wearing of rainbow stoles, crosses, ribbons or any symbols thereof to cease and desist. Three congregations were singled out in the resolution: Detroit Central, Ann Arbor First and the Wesley Foundation at the University of Michigan. This resolution was withdrawn before legislative sessions convened. The second resolution called for all reconciling activities to cease, all MFSA activities to cease and essentially was asking the Bishop to micro-manage three congregations - once again, the three mentioned in the previous sentence. The recommendation from the legislative session was "Non-Concurrence by a vote of 41-29. When the resolution came to the floor for debate, there were two speeches for concurrence with the legislative session's recommendation and only one against. The vote of the conference was concurrence with the legislative recommendation and the vote was very close to 3 to 1. This was a HUGE victory for the Detroit Annual Conference.

Perhaps the most significant thing that happened at Annual Conference 2012 was a prayer circle that took place at the end of the General Conference 2012 report. Rev. Jeff Nelson, senior pastor at Redford Aldersgate and one of our biggest allies, asked the Bishop for a moment of personal privilege. At the mic, he stated that "incredible amounts of harm have been thrust upon our LGBTQ brothers and sisters" because of actions and statements on the floor of General Conference. He asked both LGBTQ brothers and sisters as well as allies to come forward and to form a prayer circle to specifically pray for "No More Harm"  and to stand in unity with our LGBTQ brothers and sisters in their quest for change in the UMC. 145 people came forward. If you consider the delegation to Annual Conference to be around 520 - that prayer circle constituted 30% of the conference body - both clergy and lay. Another HUGE victory for Detroit Annual Conference as that would never have happened even as late as 2010. We ask for continued prayers for Detroit Annual Conference as we continue to break down those barriers to full inclusion.

- George Jonte

Illinois Great Rivers

When I first heard about the concept of a “reconciling church,” probably about 1997, I thought it was a “no-brainer.”  How could my church, Wesley UMC in Urbana, Illinois, not embrace what seemed to me to be a movement that spoke to the heart of Christianity, and the Methodist Church (later professed to be a place of “Open Hearts, Open Minds, Open Doors”)?!

So I jumped into what turned out to be an unexpectedly hurtful struggle, not only within my church, but across our Conference, and ultimately the denomination. 

Fifteen years into the journey, with a church task force (“Reconciling,” then “Inclusiveness”),  a Conference-wide ad hoc group (RUMI:  Reconciling Uniting Methodists of Illinois),  several “affirming” events, workshops, and studies behind me, I can report this:

At the 2012 Illinois Great Rivers Annual Conference, the RUMI breakfast was attended by 40 supporters, seekers, and questioners. This was probably the 7^th or 8^th  year we have held such an event (previously a lunch, but changed this year to avoid conflict with the Social Justice meal which was attended by many like-minded persons).  At that breakfast, we heard a powerful witness from two members of the Iowa AC who have signed the “Do No Harm” Covenant. Several persons who attended General Conference, both as delegates and non-delegates, spoke of their experiences there, and although there were disappointments, there was some optimism for change. The Rev. Sara Isbell, wearing this year’s stole from the Parents Reconciling Network, said that doing so is like a “secret handshake,” and she later wrote of the positive effect of that witness, in opening conversation and trust.

For several years we have had a visible presence at our AC, wearing multi-colored stoles as a witness to the many who have been excluded from the UMC because of their sexual identity. We have also worn aqua (“water-colored”) shirts to support the statement that “we were baptized too” – an image that came from the Cincinnati General Conference. These relatively quiet, non-confrontational actions were not lost on those who oppose an open, inclusive church, and they also served to send signals to those who needed a safe ear. “Ally” and rainbow triangle buttons, as well as rainbow ribbons have also been easy ways to provide witness.

Another powerful witness has been an annual display from the Shower of Stoles Project. Although we have not been able to exhibit the display in a place that would be visible to most of the Conference attendees, it has been a source of inspiration to those who have come to our RUMI events, and this year we were able to also display the stoles at the Social Justice meal, reaching a larger group.

RMN, Reconciling Ministries Network, has been a consistent source of inspiration, support, and guidance for us, providing speakers, workshop leaders, and literature (which we always display at our AC events, even though we cannot have a display table in the exhibit hall). Several of us have been privileged to attend the biennial “Convocations”, which are also life-changing.

The journey is not complete, but we have traveled a fair distance, and though sometimes weary, have gathered many along the way.

- Jean Peters

Indiana

This was the fourth annual conference of the Indiana Conference.  This was our first year at the Convention Center. It is HUGE and there was a lot going on (Indiana Republican Convention). We had and 8’ table in a 10’ booth. Although we have been at the previous conferences, about half of those who stopped were not aware of what the Book of Discipline says regarding LGBT persons. Many, who did know about us, thanked us for being there. Our table was decorated with a variety of stoles, a fish bowl filled with Pepperidge Farm Colored Fish. Besides our literature we had invitations from various churches of related events.

Friday evening, we had our annual dinner at Broadway UMC, which is a short distance from downtown.  The UMW prepared a delicious meal for us. We were pleased to have 64 in attendance. There were a lot of other events going on at the same time. We had great time of fellowship and an inspiring message by Rev. Dr. Rachel Metheny, Assoc. Pastor of Broadway. Rev. Mike Mathers, Senior Pastor, also shared a greeting. 

Saturday was an Indianapolis Pride event. Three of the Indianapolis UMC churches had booths at the event, and two of the churches were in the parade. Broadway UMC wore purpled t-shirts with “I am more than what you see” on them. They also had a convertible in the parade with one of Indianapolis’ promenade citizens riding in it. She is a member of Broadway UMC and has received recognition for her service to HIV persons.

2013 conference will also be at the Convention Center; we plan to have greater witness then.

- Marlene Crowder

Minnesota

The 2012 Minnesota Annual Conference met in St. Cloud, Minnesota May 30 to June 1st. United Methodists for Marriage Equality, the Retired Reconciling Clergy Caucus, and over 14 Reconciling Churches brought legislation to oppose the amendment to the Minnesota Constitution to define marriage as one man and one woman. We came to conference with several speakers prepared to discuss this petition. One of the traditionally conservative District Superintendents moved that we not debate this issue and just vote. The debate was closed on a nearly unanimous vote. On paper ballot we voted to oppose the amendment 70% to 30%.  This is the greatest percentage of support for lesbian, gay, bisexual and transgender legislation at any Minnesota Annual Conference session.

- Rev. Walter Lockhart

Mississippi

In Mississippi, we had a good pre-conference gathering (about 35 folks) at our house with Steve Clunn of MFSA giving us an overview of what happened at GC and where progressive United Methodists are hoping to go from here. This year we reserved a display table for MFSA which included a great deal of materials from RMN. We were placed in the main exhibit hall right across from the women's restroom so we were quite visible -- much more visible than last year. The tone of AC this year was rather calm – we didn’t feel led to put forth any kind of legislation to expose the un-Christ-like decisions of GC. Rather, we focused on being present for any who wanted to hear our stories and wished to gather information about social justice within and without the Church, while showing our hospitality to all by giving out free bottles of water to anyone who asked.

We had folks that came by and spoke of either having a gay child or working in education. All the brochures from the Parents Reconciling Network were taken - with one educator saying she planned to make copies of them to provide others. The most moving visits were with parents - most came when no one else was at the table and shared a little of their struggle - saying they needed to learn/understand more. I thanked them for wanting to learn more. I was able to hear them and honor their struggle out of compassion for my own mother’s journey in accepting my sexual orientation. One woman spoke of her fear that her gay step-son is leaving faith altogether and how she used to be able to say the United Methodist Church would welcome him but now she doesn't think she can say that. When I found out her step-son lives in another state I was able to tell her about a Reconciling Congregation there. My ability to do that is not lost on me when I realize there are no congregations in MS yet that are welcoming enough to be official about it. I truly hope that changes this year. 

We got thanks and hugs from folks (I don't remember getting hugs last year), and it just felt like they left us feeling encouraged. I even had one man come by to say while he doesn't agree with some of what we say, he was very glad we were there. As the conference was coming to a close with the ordination service about to begin, I “just happened” (does anything “just happen” with God around?) to be in the right place at the right time - they needed more ushers to hand out programs. I volunteered and proudly wore my rainbow stole and buttons as I greeted folks and passed out programs!! And in that closing service, I heard God’s call to all of us as we sang “The Summons” --

Will you come and follow me if I but call your name?

Will you go where you don't know and never be the same?
Will you let my love be shown? Will you let my name be known,
will you let my life be grown in you and you in me? …

Will you love the "you" you hide if I but call your name?
Will you quell the fear inside and never be the same?
Will you use the faith you've found to reshape the world around,
through my sight and touch and sound in you and you in me?

- Renee Sappington

New York

The New York Annual Conference (NYAC) meets annually to set policy. It is the one time every year that representatives from every congregation throughout the conference come together and is thus a crucial forum for our witness against the church’s ongoing exclusion of God’s LGBT children.

2012 was a breakthrough year for MIND at annual conference -- LGBT people were named and included from the stage of annual conference; the harm done us at General Conference was acknowledged; the dean of the cabinet asserted in his report that churches are strengthened when they welcome LGBT people; Bishop Sally Dyck held up one of our blue armbands during her ordination sermon; Rev. Amy DeLong gave a powerful speech at the MIND lunch; and we passed a significant piece of legislation.

See a full report of MIND’s witness at http://www.mindny.org/mind-initiatives/annual-conference-witness-2012/

- Methodists In New Directions (MIND)

North Carolina

The Reconciling United Methodists of North Carolina joined with the local chapter of the Methodist Federation for Social Action (MFSA) in exhibiting at the North Carolina Annual Conference in Raleigh, June 13-26. Our RUM table was adjacent to the MFSA table as we shared resources and experiences with attendees. We had a very visible location and were proud to be a part of conference again. A resolution to delete funds for the North Carolina Council of Churches was defeated. Bishop Alfred G. Gwinn, Jr. presided over his last conference as he announced his retirement. At the Southeast Jurisdictional Conference in July, Bishop Hope Morgan Ward was announced as his successor. We have hopes of positive movement forward under her leadership. Next year, NC Annual Conference will be located in Greenville, North Carolina. 

Rev. Laurie Hays Coffman presided over a dinner meeting and worship service held at Fairmont UMC on June 14th that drew about 50 conference attendees even though it was some distance from the Raleigh Convention Center. RMN Board Member Rev. Dr. Gayle Felton gave a summary of the proceedings at General Conference. This dinner meeting and worship service served as a way for our members and supporters to voice their opinions, concerns as well as pains due to the events at General Conference. It was also meant to be a service that would be uplifitng in order to help all of us move forward in a peaceful way and know that God is moving our church in God's time. It was a wonderful time together to fellowship. 

North Georgia

The RMN witness at the 2012 North Georgia Annual Conference had a focus of community, awareness, information, and strategy for inclusion.  This was my second AC, having been a delegate in 2011 and now again in 2012.

Our RMN table was in a better location this year than 2011. Last year we ran out of the PRN information pamphlet “When Your Child is Gay” at the RMN table.  This year we printed an additional 50 copies of all materials supplied in the RMN AC box … and we gave away more than half of these extra copies. New this year at the table were rainbow colored lanyards that were given away. We exchanged the standard conference lanyard with the rainbow lanyard for 140 delegates, explaining the inclusion significance of wearing the rainbow lanyard to each delegate as we helped them put the lanyard on. The lanyards provided a sense of community and a visible witness each day. Speakers came to the AC podium each day in their rainbow lanyard. We had two new volunteers help staff the RMN table this year.

Our AC day two witness included a silent witness. Six brave volunteers carried messages for LGBT inclusion in our silent silhouette witness, similar to the General Conference witness. Two other volunteers stood with us in support. As the day two session ended, the volunteers stood on the sidewalk as delegates walked by to their parking garage, hotel, or restaurant. Volunteers received hugs, positive comments and gestures of approval from many delegates. This witness had been planned for lunch on day two, but as volunteers headed to their positions at lunch time, conference security would not allow volunteers to enter the conference center and police said a permit was required for the witness outside the conference center. The police were helpful obtaining the permit used for our day two session ending witness.

By the end of day two, the few who had rainbow stoles were wearing them along with their rainbow lanyard. I estimate 12 to 15 delegates with stoles. I was able to wear my stole and lanyard as I gave a two minute talk about Leadership UMC from the AC podium during the day three afternoon session. Many delegates asked where they could obtain a stole; unfortunately we had none to give. We hope to have stoles for the 2013 conference.

Our AC day three witness included our second annual RMN luncheon. The luncheon included Rev. Christina Wright discussing the planned path forward for RMN at the grassroots level. Featured speakers also included Rev. James Cantrell and Rev. Beth LaRocca-Pitts, both of whom were North Georgia delegates to General Conference. Jim and Beth reflected on General Conference and discussed strategy for inclusion in the UMC given the growing central conference. Our luncheon count was 48 this year, approximately double the 2011 attendance. Donations to RMN of $225 were given at the luncheon.

- Giselle Lawn

Oregon-Idaho

Oregon-Idaho Reconciling United Methodists (OI RUMs) linked arms with our wonderful MFSA Chapter to open our Annual Conference session (unofficially yet enthusiastically) with a Coffee House, featuring stories and songs of justice and love -- especially reflections on General Conference 2012 -- and free coffee and snacks.  This second-time event is rapidly becoming a tradition (we doubled our room size from 2011) to kick off AC the evening before it officially convenes.

Significant actions include passage of two legislative items:  One is an action recommending that every congregation adopt a statement that specifically welcomes people of all sexual orientations and gender identities.  We offer resources for this initiative from the RMN and from our group and will continue to seek ways to engage individual congregations in conversation and action.  The other, a resolution that even though "we are not of one mind" (amendment by a conservative brother), we agree with Bishop Talbert's May 2012 statement about derogatory language in the Discipline being immoral and unjust and not deserving of our loyalty and obedience and that we will work toward the day of repentance and reform when the inclusive gospel is truly lived out. We also created a statement of “Do No Harm” (based on Iowa’s statement) that clergy and laity alike were encouraged to sign and to take back to their congregations to gather further signatures. We are approaching 200 clergy and lay signatures as they are still coming in.

Our laity workshop featured the film of the Rev. Amy DeLong's dynamic sermon at Sing a New Song and discussion with General Conference lay delegate Jan Nelson about where we go from here.  Our Ministry Marketplace display (which is open and attended for the duration of Annual Conference) featured three 8-foot tables with RMN and our own literature plus a 9x12 image from each Reconciling congregation and campus ministry in our Conference.  One of the tables is reserved for our Parents Reconciling Network in a space suitable for confidential conversations which always occur.

‘twas a blessed session!

- Deborah Maria

Southwest Texas

In the short time between the General Conference in Tampa ending in May and our Annual Conference in June, the SWTX Reconciling Ministries Team, the Austin chapter of MFSA and other like-minded folks, both clergy and laity, joined together to form the “Love Your Neighbor” Fellowship. Our AC had not planned any response to GC. Working to address this need, members of “Love Your Neighbor” organized several events at our Southwest Texas Annual Conference in June, creating spaces to talk and witness about the harm done by our church’s exclusive policies.

We had a well-staffed vendor booth which became our compound (thanks to local MFSA & RM Team). We had a Shower of Stoles on display, which attracted much interest (http://www.welcomingresources.org/sosphistory.htm) We distributed over 150 rainbow stoles, along with educational literature. We talked to delegates, many of whom expressed gratitude for our presence. A communion of lament & hope was held for those in need of healing, as well as a dinner off-site for those who needed to gather with others to discuss and process GC disappointments. A copy of the Hamilton-Slaughter amendment (with an added prologue) was turned into a petition, and distributed to delegates. The petition received almost 100 signatures.

Over 185 attended the 2nd annual Peace & Justice Luncheon, organized by local MFSA chapter, where we shared a Tex-Mex meal and listened to the prophetic words of Audrey Krumbach from RMN and Jim Winkler, General Secretary, Board of Church and Society.

At the start the afternoon business session during which Jeff spoke on Saturday, June 9th, we had arranged (with consent of AC leadership) a lighting of a peace candle by Rev. Sid Hall, with an inclusive liturgy read by lay delegate Brian Heymans about LGBT equality. During the entire business session, silent witnesses were in a line at the back of the hall holding signs, peaceably gathered, not blocking any exits. Most of the delegates walked past us as they entered and exited the business session, with many smiling at our signs and giving words of encouragement. The GC report was given during the second half of this business session. Jeff’s point of privilege was granted by Bishop Dorff at the end of the GC report, allowing Jeff 3 minutes to speak. Bishop Dorff then led the hall in prayer and closed the session.

Many were engaging in conversations about the importance of inclusivity at our AC this year. Many in our conference are working to help our church welcome ALL to God’s table. For a full report visit the group’s website: http://swtxrmteam.wordpress.com/2012/06/19/southwest-texas-annual-conference-2012-overview-5/

You can read more about these activities here:
http://swtmfsa.wordpress.com/2012/06/14/witnessing-do-no-harm/

Liturgy: http://swtxrmteam.wordpress.com/2012/06/19/southwest-texas-annual-conference-2012-update-lgbt-liturgy-2/

Jeff’s point of privilege: http://swtxrmteam.wordpress.com/2012/06/12/southwest-texas-annual-conference-2012-jeffs-point-of-privilege/

- Joy Butler

Tennessee

The Holy Spirit continues to move in the Tennessee Conference! We had a great time together at Annual Conference – passing out more and more reconciling stoles each year. The stoles were all over the conference, on people on the stage up front to voting members. We also hosted our Second Annual dinner hosted by Nashville Area Reconciling Methodists (NARM) and the TN Clergy for Inclusion. Bishop Melvin Talbert and his wife joined us to give us hope and strength for the journey ahead. Over 100 people joined together to share in fellowship and the good words of a strong ally for justice in our church. The most exciting part of Annual Conference was that anti-bullying legislation that NARM and TN Clergy for Inclusion wrote passed! This was the first legislation ever written by the groups, and it reminded us that we do stand on common ground with many who believe in God's grace extending to all. As someone who was disheartened at many points at General Conference, it was a joy to come back home to my community and be reminded that God continues to declare God’s inclusive love, even in the Bible Belt of the South. Thanks be to God!

- Laura Rossbert

Western North Carolina

During the Western NC Annual Conference in June of this year, the 3^rd annual RMN Chapel Service was held on Thurs. evening in the beautiful chapel next to Stuart Auditorium at Lake Junaluska, NC.   The Rev. Josh Noblitt led the powerful worship service along with members from Green St. UMC in Winston Salem, WNCUMC’s only Reconciling Ministries Congregation, who provided soulful and inspiring music that kept attendees on their feet for most of the service.  Approximately 150 people attended the service.  During the time of sharing, clergy and lay people alike offered moving personal stories and thoughts on what is happening within the UMC in regards to the  full inclusion of  LBGT people.  Communion was celebrated and prayers were offered for our church and the desire to truly become all that God wants us to be.

Methodists for Social Action invited Reconciling Ministry members and supporters to join them for a luncheon at which those who had attended General Conference reported on the highs and lows of that experience.

Information was made available to people attending this year’s conference through a RMN display/bulletin board. Reconciling pins and ribbons were shared and could be seen being worn by delegates throughout the Conference.

Working for Change in Arkansas

Annual Conference in Arkansas did not start out well this year. The box of RMN materials somehow did not get loaded in the car with the rest of the materials for our ACT table. We loaded the table with stoles and some bullying information borrowed from our friends at the MFSA table next door. Much of the business was concerned with our (ongoing) Conference restructuring, but 3 of the 5 resolutions up for consideration had direct impact on RUMs in Arkansas. Resolution 2 was patterned after the compromise that failed at General Conference calling for respect for minority opinions, especially those involving homosexuality. This was submitted by a moderate clergy member and a Confessing clergy member, and  passed after a long discussion. Following that a clergy member not aligned with the right or left asked Bishop Crutchfield for a restatement of the rules of Holy Conferencing. His response was that nothing should be said or done that Jesus wouldn’t have done. Resolution 3, written by the ACT and submitted by MFSA and BMCR, with concurrence from Church and Society, required all churches and districts to engage in Sacred Conversations on human sexuality. After an even longer discussion, it passed as submitted with a call for an appointed task force to establish curriculum and an assurance that all viewpoints be respected. This amendment was proposed by a member of the Confessing movement and was accepted as a friendly amendment. Resolution 4 was written by a member of our team for MFSA and BMCR and condemned bullying, with calls for strong civil and criminal penalties. This one required even more debate and discussion, but it also passed.

The groundwork we have been laying for the last four years is truly beginning to pay off. More and more stoles show up on the floor every year. We have worked on creating and expanding relationships, and our coalition work with MFSA and BMCR is beginning to gain respect. We have a new Reconciling group since last Conference, with 2 more Sunday School classes and 2 more congregations holding conversations on the Reconciling process. Best of all, we finally passed resolutions! The Spirit is spreading throughout our Conference! Change is coming!

- Harold Hughes, Little Rock, Arkansas - 

 

What Will Be Your Christ-Like Response?

- A speech given by Jeff Sturgeon, a delegate, during the Southwest Texas Annual Conference -

Bishop Dorff, brothers and sisters of the annual conference, I stand before you as a United Methodist with a long history with the Church.  My grandparents, parents and siblings are Methodist. My nieces and nephews are forming their own identities within The United Methodist Church. I graduated from a United Methodist related university. I have served my local church through many committees, boards, councils, and delegations in the past 47 years. This history has shaped who I am. I stand before you hurting. . . smarting from pain, frustration, and confusion that was General Conference 2012.

And I stand before you as a gay United Methodist. 

I know my pain is not unique; many feel battered and bruised that yet again our General Conference has failed to advance to full inclusion in the church of gay, lesbian, bisexual, and transgendered people.

This hurt comes from several directions.

It hurts me personally that because I am homosexual, the full life of the church is not available to me.

It hurts me that because I am in a same-gender loving relationship, the value of that relationship can not be affirmed.

It hurts my family and friends to see The United Methodist Church respond to me in this way.

And it hurts the church. It hurts the vitality of the church when GLBT members and their families leave the church. We can not create a culture of growth when certain people are excluded from that growth. It hurts the church when we can't even agree to disagree on divisive, hard issues and every one takes opposing sides. My friends have asked why I stay in the church. Quite frankly, I did leave. But God didn't leave me alone and has continued to call, push, pull, and shove me back into the fold of the church.  

And it hurts the mission of the church. We heard yesterday from Rev. Rendle that the culture around us has changed! The mission field has changed! And they are watching us. Those who are under thirty see the church's position and behavior as "mean-spirited," not spirit lead.

I know that the annual conference cannot change the policies of The United Methodist Church. But I know that each person here knows someone in your local church who is like my grandmother, my parents, my brother and sisters, my nieces and nephews. . . like me, because all of us are in your churches.

How will you express God's love? What will be your Christ-like response to my family and those like me?

Working Together to End Bullying

 

 

Nashville Area Reconciling United Methodists at a January 2011 training session

 

The 2012 Tennessee Annual Conference has been hopeful! There were almost 100 people at the dinner hosted by Nashville Area Reconciling Ministries (NARM) and Tennessee Annual Conference Clergy for Inclusion on Sunday night to hear Bishop Mel Talbert, and there were stoles everywhere you looked in the main plenary, including on stage. Deen Thompson shared beautiful words from the floor of Annual Conference as the first openly gay elected alternative delegate to General/Jurisdictional Conference from the Tennessee Annual Conference about the work that we must do together to ensure our church is an open and welcoming place, and acknowledged the hard moments of General Conference while looking forward to the future.

The Tennessee Annual Conference also adopted a resolution on working to end bullying, which can be read below:

---

Whereas, Many people are hurting from the effects of bullying in the forms of physical and verbal harassment, oppression, and exclusion; and

Whereas at least three youth within the bounds of the Tennessee Annual Conference committed suicide after being bullied in their schools within the last year; and

Whereas, Paragraph 162 of the Book of Discipline states:

“We affirm all persons as equally valuable in the sight of God. We therefore work toward societies in which each person’s value is recognized, maintained, and strengthened. We support the basic rights of all persons to equal access to housing, education, communication, employment, medical care, legal redress for grievances, and physical protection. We deplore acts of hate or violence against groups or persons based on race, ethnicity, gender, sexual orientation, religious affiliation, or economic status. Our respect for the inherent dignity of all persons leads us to call for the recognition, protection, and implementation of the principles of The Universal Declaration of Human Rights so that communities and individuals may claim and enjoy their universal, indivisible, and inalienable rights;” and

Whereas, the effects of bullying can halt the healthy development of all people socially, emotionally, and spiritually. According to a study by Iowa State University, “Individuals who are bullied experience severe emotional consequences such as anxiety, passivity, academic problems, social deficits, and low self-esteem.”^[1] Bullying leads young people to isolation and prevents them from creating healthy friendships with their peers. This isolation can lead to participation in high risk behaviors; and

Whereas, Jesus taught, “you shall love your neighbor as yourself.” (Matthew 22:39).

Be it therefore resolved,

That the following resolution is adopted by the Tennessee Annual Conference

We vow that, as churches and people of faith, we will no longer be silent about the value of each and every life.

To that end, we categorically oppose the practices of bullying in all its forms.

We urge our churches, Committees, Campus Ministries and Camping Retreat Ministries to create safe space for each and every child of God, without regard to religion, race, ethnicity, culture, citizenship, socio-economic status, gender identity, physical or mental ability, and sexual orientation.

Further, in the spirit of advocating for safe sanctuary, we call upon every United Methodist to respond to acts of bullying with acts of compassion. We will take a public stand against speeches of hate, harassment and acts of violence filled with long-held prejudices against all persons.

Moreover, we call upon the Church and society to intentionally validate, support, and empower persons being injured by bullying behavior in workplaces, in schools, and in all environments.

 

Signed:

Nashville Area Reconciling Ministries (NARM)

Tennessee Annual Conference Clergy for Inclusion

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^[1] "Science of Parenting » Bullying Statistics and Long-term Effects." ISU Extension Blogs. 9 Nov. 2010. Web. 23 Mar. 2011. <http://blogs.extension.iastate.edu/scienceofparenting/2010/11/09/bullying-statistics-and-long-term-effects/>.

 

New England Delegation: UMC's Identity & Unity Must Be Spiritual, Not Structural

- From the United Methodist Reporter -

And no one pours new wine into old wineskins. Otherwise, the wine will burst the skins, and both the wine and the wineskins will be ruined. No, they pour new wine into new wineskins.

(Mark 2:22 The NIV)

Preface

In 2012 the United Methodist Church came of age.  We may not know it yet, but when the motion to adjourn General Conference came at 10:45 on Friday evening, May 4, from Joey Lopez of North Carolina, we were launched from the cozy confines of the nest that had sheltered us for the last 44 years into a new world that we can hardly begin to imagine.

 Some of us may have sensed it at the time, but for most of us there has been a growing realization that what we have been counting on to save our church will never be sufficient for the task.  If we were depending on getting our legislative house in order, we failed to do so.  If we were hoping that instituting strong centralized leadership would be the panacea, all the plans went up in smoke.  If we thought a common theological perspective, or a unified worldview, or new language around inclusion would rescue us—none of these were anywhere to be seen.

 The reality is that the United Methodist church is too big and too diverse to be held together by any of the centers we have relied upon for more than four decades.  We will not be saved by our bishops, our polity, our structure, our metrics, our theology, our doctrine, our social principles, or by Roberts Rules of Order. Thank God!  What Tampa taught us is that the vitality of United Methodism is not to be found in any of its structures.  Our strength and our unity lie in our identity as a spiritual movement, grounded in the grace of God and linked by common practices of personal and social holiness.  Nothing more, nothing less.

 We in the New England delegation are convinced that all efforts to impose a common identity on the Church theologically, ecclesiologically or culturally are not only doomed to failure, but actually thwart the attempts of United Methodist Christians to follow faithfully in the ways of Jesus Christ.  We believe that the old Church with its old myths of a common identity imposed from the center has failed.  We further hold that any new structures that emerge in the years ahead must emphasize relationship among the wonderfully diverse parts of our communion rather than uniformity of practice across the connection.  Further, such plans must not only permit, but must encourage communities to freely meet the needs of people in their own contexts, resourced but not controlled by the support structures of the church.  Such structures include The Discipline, the episcopacy, the General Conference and the boards and agencies.  Each exists only to equip and serve the servants of God’s people.

 Observations

• We are not defeated or dismayed by what happened and what did not happen at the General Conference.  We in the New England delegation, while recognizing that much of what we had hoped for may not have come to fruition, understand that the aftermath of General Conference presents us with new opportunities to reshape the church in a more just and equitable fashion. This opportunity is offered not just to those who attended General Conference but to all in the UMC who are called to serve God’s people. 

• The expanding role of the Central Conferences, both numerically and politically, has created a new reality in the church.  The church can no longer operate from a US-centric perspective at General Conference, nor will the theological and cultural norms with which those of us in the US have become familiar suffice for us going forward.  Our future will not be a recapitulation of our past.  There are difficult challenges ahead as the UMC attempts to address worldwide structure issues.  Ours is a church divided by language, culture, theology, social perspective and economic means, just to name a few.  We are hampered by the reality that enabling legislation to create the framework for a new worldwide structure failed four years ago because many in the church were afraid of what it might portend.  (Proposed Constitutional amendments that would have eliminated the term “Central Conferences” in favor of “Regional Conferences” and would have included the US as one of those regions were passed by General Conference, but not endorsed by the required number of persons voting in the annual conferences.) Still, we can find hope and unity if we can envision ways for our Wesleyan heritage to keep us in relationship and our structure to allow us to minister freely and fully in our unique contexts.  If we can rise to this challenge, we may well be on the verge of the richest blessings our church has yet known.

• Any plan for reorganization of the church needs to begin almost immediately and have broad buy-in from many voices, so that it arrives at GC 2016 with momentum and consensus already established.  We must move away from the notion of proportional representation (i.e. areas with the largest membership get the greatest say) and ask instead which perspectives need to be represented in creating our new church.  It may well be that constituencies that are entirely under-represented at the moment are key to the future of the denomination.  Whatever we do, it must be crystal clear that the purpose of any plan is to enable ministry and not to consolidate power.

• Annual Conferences must monitor closely the new power that has been put in the hands of the bishops to withhold appointment from elders in good standing in order to make certain that this tool is not being used to inhibit prophetic and/or inclusive ministry.  Clergy sessions of the annual conference must be especially vigilant in this area.  Additionally we need proactive guidelines for missional appointment-making that protect prophetic preaching and preserve racial, ethnic and gender diversity in our pulpits.  The legislation passed by the General Conference was intended to ensure more effective pastoral leadership in our churches.  We remind ourselves and our appointive authorities that effectiveness can only be truly assessed by taking into consideration the contexts into which persons are sent.

• The New England Delegation is clear that the unity of the church cannot come at the expense of being a fully inclusive church.  Council of Bishops President Rosemary Wenner’s apology to GLBT United Methodists for the harm that our church has caused was a much welcomed and long overdue word, but we need more than words.  The majority of our delegation remains committed to the creation of a UMC where all God’s people are welcome to share all of their gifts.

• We believe that the most fruitful change in any organization always comes from the edges and never from the center.  We are encouraged that the conversation has continued in so many places after General Conference.  We are concerned that these conversations are still confined to the US and challenge those who are engaged in them to expand the circle to the Central Conferences.  Still, we are pleased that so many people still care so passionately about the church we all love.

The Difference that Makes the Difference

By Rev. Troy G. Plummer

“He came unto his own and his own received him not.”  – John 1:11

“Every detail matters.”  – Disruptive Christian Ethics: When Racism and Women’s Lives Matter, Traci West, p 67

What is the difference that makes the difference? In every new combination of meetings and persons, face-to-face or digitally, there is a difference that rises above the others from our complex identities to make the difference in that particular setting on that particular day.

In Their Own Receive Them Not, Horace L. Griffin writes:

Was Sojourner Truth a lesbian? Did a number of black cult leaders such as Prophet Jones and gospel singers of the early twentieth century find love and fulfillment with the same sex? Why did Carter G. Woodson, historian and initiator of Negro History Week, never marry a woman? When these questions are raised, the heterosexual majority rebuffs the implications that African Americans held high in esteem as moral leaders and Christian people could also be homosexual or even bisexual.

The Rev. Dr. Griffin lifts up that the possible same gender loving nature of these individuals is the difference that makes the difference in his research on African American Gays and Lesbians in Black Churches.

While living in Houston, I was happy to be invited by my friend Kim to attend her church’s anniversary worship celebration. I arrived early. As I waited, people welcomed me and ushered me to Kim and her family’s usual pew. As I sat down, I was asked, “What office are you running for?” The difference that made the difference was that I am white, and therefore must be a politician, in this African American mega church. In other situations for me, the difference that has made a difference is that I am gay, or male, or over 50, or partnered, or monolingual, or a follower of Jesus who reads the Bible and takes biblical scholarship seriously, or clergy, or an executive director. When I’m unaware, trouble begins.  

When we are unaware or unable to resonate with a difference making the difference, then we are most likely in a comfortable majority going unchallenged and encouraged to be blind to difference. This is when the question – what is the difference that makes the difference – must be intentionally lifted because the question itself reveals our participation in privilege, power, and supremacy. That as the majority we usually accept without question.

Traci West recounts the horrors of slavery, racism, and sexism in Wounds of the Spirit and crystallizes this truth: “Every detail matters.” When we go deeper, when we refuse to flatten complex identities, when we name our difference and the effects of that difference—yes, every detail matters.

So even as we experienced the last day of Black History Month yesterday, our awareness and discussions continue. Gil Caldwell and I have called one another into a Lenten discipline of addressing when the difference that the difference is race or sexual orientation.

What has been a difference that has made the difference in your life?

Reconciling United Methodist Profile: Jess Mahoney, Chicago, IL

I am a woman blessed. I have a loving family with a new addition due to arrive in July, as well as a church family that surrounds me with love, support, encouragement, and guidance. I have friends, old and new, who share my interests and concerns. I have a job, as a part-time college instructor, that allows me to teach and be taught by people who are powerfully motivated to change their circumstances, while giving me time to spend with my precious little boy. I am often overwhelmed with gratitude for all that I have in life.  

In 2009, shortly after embarking on my dream career as a teacher, I was laid-off from my position as a reading teacher in an affluent suburb of Chicago. It was devastating to feel so unwanted, particularly because I saw my job as social justice work. My philosophy is that a literate, expressive person is an empowered person, and I felt that it was my job to empower young people. Clearly, my district didn't see value in that at the time. I struggled with depression over what I saw as my failure to prove my worthiness. It was my church, very new to me at the time, which brought me through that difficult time . . . by, of course, putting me to work! I served as chairperson of our Leadership Council for about two years. This surprised no one more than myself. As a person who had only begun attending church regularly two years before, I saw myself as ridiculously inadequate for the job. 

It was during this time that I began to see how much work and struggle lies before the church as a whole today. Poverty. Immigration and refuge issues. Human Trafficking. AIDS. Hunger. So many problems affecting so many lives. And not one had a simple answer. . . except (as I thought at the time) LGBTQ rights. I thought to myself, "This one is easy, right? I mean, it's so obvious!" But for many people it is not obvious. For many people, it is a great struggle to accept that LGBTQ people are God's beloved people, just as heterosexuals are. 

I realized that, for me, the fundamental issue at the core of all those problems is a lack of love for our brothers and sisters, and that nothing exemplifies that issue as clearly as the issue of LGBTQ rights, both within the church and in society. Before we can say who deserves food, who deserves citizenship, who deserves medicine, who deserves dignity, who deserves freedom, we need to answer the more basic question: Who deserves our love? Christ's answer was "everyone." I see this as the true reconciliation that our church needs so badly today. We need to make ourselves right with God by making love our top priority in all arenas. How can we tackle the very complex problems of suffering throughout the world when we can't follow Christ's very uncomplicated command to love one another? How can we extend our love and help to the suffering people of the world when we can't extend our selves to the gay couple next door?  

But this issue is about more than just a first step toward giving ourselves over to the love that Christ envisioned. It is also about justice and truth. In his letter from Birmingham Jail, Rev. Dr. Martin Luther King, Jr. wrote, "Injustice anywhere is a threat to justice everywhere." Similarly, we cannot say that we love our neighbors while denying and excluding our homosexual brothers and sisters. To continue to fail to love and accept them is to deceive ourselves and to invite the threat of injustice and bigotry into our church family. We all know that to continue to degrade our brothers and sisters is unquestionably wrong. How can we claim to "act justly and to love mercy and to walk humbly with" God while perpetuating a doctrine of exclusion? This is the kind of moral contradiction that is planting seeds of distrust in the hearts of members and friends of The United Methodist Church, not to mention those seeking a spiritual home. Therefore, I can't think of anything more important to the survival of the church than to bridge this divide. 

I am still, after four years of membership in a Reconciling Congregation, just now learning how to put my beliefs into action. I have signed petitions, I have endorsed same-sex union ceremonies in the church, and I have walked in the Pride parade. But there is so much more to be done. I joined the Reconciling Ministries Network as an individual to help me learn where to start. 

Back in 2009, I lost my job and, in a way, my sense of purpose. But I see now that I was just being redirected. I'm still teaching and I'm still learning. But I feel more useful to my brothers and sisters than I ever have before. What a blessing! 

I have great hope that this will be the year that we will remove the discriminatory language from all our church guidelines. But, more than that, I hope that this will be the year that we can stand together as a church, united in love, and show that we are not just talking about loving our neighbors, but we are doing it. That won't be easy for many of us. But with support and guidance, I think we can all learn to let go of those biases that we were taught and go instead with the message that Christ brought to us, even on the cross:  that while not one of us can "earn" it, we are all blessed with God's love. 

My resolve in any area of social change is always focused by my son, and, more recently, by thoughts of the new little one to come. I think about the world as it is today and I think about the world I want them to grow and blossom in. I ask myself, "If my son is gay, can I stand by and allow him to be excluded from my church? If my daughter grows up and loves another woman, does God love her less? If my children shun or bully another child because of his or her orientation, am I okay with that?" The answer to all of these questions is a loud "no." I am energized by the thought of a world where parents no longer have to ask themselves these questions and where children don't even realize that these questions ever troubled us. 

__________________________________________________________________________ 

Jess Mahoney is one of RMN's newest Reconciling United Methodists. In her own words, she likes "reading and writing, decorating and gardening, teaching and tutoring." She is trying to teach herself to sew and knit . . .  "with humorous results."  Right now, she is working on creating a great workspace in her kitchen so she can "practice the elusive art of cooking something edible." 

 

What Would You Do?

By Rev. Troy G. Plummer 

It has been ten years since the bomb threat at our Freedom to Marry ceremony. Ten years ago on February 12, Walter and I joined about 50 other couples to share rings and vows. As parents gathered the smaller kids together and scurried out of the church, I was so proud of the United Methodist pastor who calmly advanced us to the next part of the service inviting love to overcome fear.

Just 8 ½ years ago, I searched around the church office to find the nearest other LGBT person. She and I then joined hands and jumped up and down singing “we are not criminals anymore.” Just hours before as we woke up that morning with our partners in our own homes in Houston, Texas, we had been criminals. That morning criminals, but by midday we were not as the Supremes issued Lawrence v. Texas.

This month, we saw Prop 8 taking one more step to the new set of Supremes and wonder if we will have more to sing about for California’s lesbian and gay families. Soon Washington state will advance marriage equality in a matter of days—the Senate, the House, and now the Governor. Now, a similar marriage equality bill begins in the Illinois legislature a few days later. 

I’m particularly touched by legislators who testify to their own faith journey to a changed heart that moves them to speak publicly and vote differently now. And I’m heartened by new allies and new polls showing a majority of Americans now affirming marriage for all. And I’m lifted by the shifted policies of the UCC, Episcopal, Lutheran, and Presbyterian churches embracing 10 million protestants with inclusion.

Still, I remember the bomb threat. Still, I remember the anti-gay policies of my own United Methodist Church.  Still, I remember clergy put on trial. Still, I remember the silence of allies. And yet, yes another yet, I consider the 38 UM bishops who push for gay ordination and the over 1,100 UM clergy who commit to marriage equality regardless of anti-gay policy.

I really want to hold hands together, and jump up and down, and sing in celebration again—in the church, in The United Methodist Church. Until that day, which will come, because God wants it to, I affirm God’s love overcoming fear in each instance of hearts changed and love lived out. 

Recently, Walter and I went to the First Baptist Church of Galesburg while visiting his dad. During the sharing of thanksgivings, Walter shared, “I’m thankful that as my partner Troy and I near 15 years together, we are planning to get legally married in Iowa and that the marriage will be recognized in Illinois.” They applauded. No bomb threats. And now we have choices to make, which I’m sure will include some songs of celebration.

In the midst of changing times, there won’t always be applause. But marriage is the right word and language does matter. And as the polls, policies, and laws shift, the friendly climate for exclusion and discrimination dissolves. For a recent episode of "What Would You Do?" , a gay couple gets engaged at a restaurant with a vocal detractor nearby to see how the rest of the diners respond.  View and wonder, just what would you do?

Just Too Much

Yesterday, I said to a colleague, "Every time I open an Internet browser, it seems that I hear about another gay suicide." I know from my training as a student and scholar of communication that the number of news stories about something, whether shark attacks at the beach, plane crashes, or gay teenagers killing themselves is not necessarily indicative of a trend or pattern, but rather of newsworthiness.

I am not sure whether suicide rates of LGBTQ teenagers are increasing, but the recent number of stories about it has caused me to pause for thought. In a widely circulated video, Ellen addresses this series of recent stories poignantly:

As Ellen says, "we have an obligation to change this. There are messages everywhere that validate this, [...] and we have to make it stop. We can't let intolerance and ignorance take another kid's life."

My dear friends, if ever we become complacent in our work of reconciliation, let this be a reminder of what we're about. Our beloved United Methodist Church is one of the places that produces the sorts of messages Ellen refers to so powerfully here. I need not rehearse the hurtful terms in our polity or the even more hurtful things that faithful--but I believe misguided--United Methodists say in their attempts to interpret and live out that polity.

I know some of our readers would not consider themselves Reconciling UMs. Some are here with questions. Some are here to keep tabs and see what we're doing. So, I want to close with a question for those who disagree with me on the question of inclusion/reconciliation: Do you believe, as I do, that God's heart breaks for these young people and their families? And if so, how does the current language of our official position work to do anything but exacerbate their pain and God's pain? When will we understand the impact and the consequences of our language and the attitudes of our hearts?

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Leland G. Spencer IV, a lifelong United Methodist, is a PhD student in the department of speech communication at the University of Georgia, where he researches religious rhetoric as it intersects with gender and sexuality. Leland holds an M.A. in Communication from the University of Cincinnati (2009). While in Cincinnati, Leland served as the worship intern at the Wesley Foundation. Leland served as a part-time local pastor at Mapleton United Methodist Church in the East Ohio Conference from 2005 until 2007 when Leland withdrew from the candidacy process because of the United Methodist Church's exclusive position about the ordination of LGBT persons.

Wonderfully Made

by Violet Fenn

On May 19, I took a major step in my gender transition when I had out-patient surgery that takes me closer to completion. As I think about this, I am reminded of a portion of Psalm 139. In this part, David praises God for creating him; he is “fearfully and wonderfully made.” This is an incredible concept, but one that unfortunately gets used towards those in the LGBTQ community in a judgmental manner. When we come out, we are told that those feelings are sinful. To add insult to injury, those same people presumptuously tell us that we weren’t created to be gay, lesbian, bisexual or transgender, as if they knew exactly what God was thinking.

My earliest memory of “feeling different” came at the age of six or seven. My fundamental religious upbringing forbade me from saying anything about it. As I grew up, there were several incidents that occurred that were evidence of my transgender nature but there was a sense of shame attached and I repressed my feelings. When I was 26, I finally realized that I am a transgender woman. Though I knew the answer, I believed that there was something wrong with me and felt like a freak of nature. I believed God wouldn’t make me like that and I actually developed a sense of self-hatred. Eventually with time and incredible support and resources, my self-hatred went away.

While I don’t know why I have been created as transgender, I know that there is a reason behind it, just as David acknowledged in Psalm 139’s sixteenth verse:

“Your eyes beheld my unformed substance.
In your book were written
all the days that were formed for me,
when none of them as yet existed.”

Those of us in the LGBTQ community are all beautiful children of God, just like our straight allies. We add to the incredible diversity of creation. Never forget that.

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Violet Fenn, a United Methodist for 5 years, is a senior at Northeastern State University in Broken Arrow, OK majoring in English with a minor in Psychology. Violet became involved with RMN in April after attending a Call to Witness training. She is now part of leadership with MOSAIC as well as its TransJustice work group.

Christian, Gay, and Feminist

by Leland Spencer

Recently, The Institute for Women's Studies at the University of Georgia hosted a research symposium with the theme, "Feminist Research Across the Disciplines." I had the opportunity to present a narrative account of my own intersection of identities. Because the essay addresses a number of questions and topics relevant to this blog, I wanted to share an excerpt from it for interested readers. Click here to read the complete essay.

I gave a similarly-themed paper at another conference a few months ago, and in each case, I was thrilled with the great and thoughtful comments and questions from audience members. I am convinced that people are eager to hear affirming words about how it's possible to co-exist at these ostensibly paradoxical levels of identity, and that is part of what makes me so excited to be a part of this movement.

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Christian, Gay, and Feminist: A Feminist Research Axiology Across Identities

Welcome to my story. My hope is that by the end of this essay, you will have an understanding for who I am and what I value as a scholar. My inspiration for this essay is three-pronged. The first two prongs are panels from the thirty-first meeting of the Organization for the Study of Communication, Language, and Gender in Nashville, Tennessee. One panel focused on narratives; the panelists functioned as small group conveners and shared their own narratives and then invited everyone else to begin crafting a narrative (Defenbaugh, Tigerlily, O’Neill, & MacDonald, 2008). The themes and dynamics of my own narrative resonated within me throughout the conference, and then I found myself at another panel, the Vice President’s panel on feminist paradoxes (Kirby, 2008). Again arranged in small groups, we talked about how we navigate those moments in our lives when our feminist consciousnesses clash with other important values. In my small group, most of the participants identified religion or spirituality as their paradox. The question was asked by different voices using different words, but at its base, the issue was this: are faith and feminism compatible?

As I traveled home from the conference, these two influential panels merged in my mind, and the thought of their combined influence would not let me go. Somewhere at the overlap of knowing that narratives are powerful and thinking about the feminist paradoxes in my life, I knew I had a story to offer, a story that explains who I am, what I value, and why I do the work I do as a communication scholar. The two panels are the main reasons why I write this narrative; the third reason I want to tell my story is the very existence of the paradox. I am a Christian. I am a gay man. I am a feminist. So often in my life, I find that people are surprised by that combination. It seems unlikely—even impossible—that someone could identify with all three of those statements, and yet my life and my research is (I hope) a living embodiment of all three. I do not see my sexuality, spirituality, and feminism as contradictions of each other. Alternatively, I see them as mutual fulfillments of one another.

My thesis is that I can simultaneously affirm my identities as a Christian, a gay man, and a feminist because each of those parts of my identity is fundamentally emancipatory. My axiology is one that affirms human dignity as a central value. In my personal life and my professional work as a communication scholar, I believe in advancing human dignity and disrupting oppression. Those values are central to my life, and they are located at the nexus of my ostensibly paradoxical Christian, gay, and feminist identities. In the paragraphs that follow, I share my narrative and thus explain my axiology, dismantling each apparent paradox along the way.

Christianity and feminism

I begin with Christianity and feminism because the perceived incompatibility of these two central parts of my identity haunted several people in the small group of which I was a part at the conference. One scholar talked about the conservative church where she grew up; she remembered hearing feminism condemned. Another scholar said she often felt a contradiction between her faith as a Roman Catholic and her views as a feminist. She was unsure how to reconcile those parts of her being.

I appreciated the openness and honesty of my feminist colleagues around that circle, and I was grateful to be a part of a faith tradition that affirms both the primacy of scripture and the equality of women and men as an intention of creation. I first figured out I was a feminist because of my faith. I was at a church retreat, and I met a wonderfully gifted pastor. I was amazed by this pastor’s knowledge and ability to relate scripture to people’s lives in such personal and relevant ways. This pastor was unlike any I had met before. I was profoundly hurt when I learned that she had faced discrimination; that some congregations were unreceptive of her simply because of her gender. I felt the unfairness of it in the depths of my soul. It hurt me that this profoundly gifted pastor faced challenges that her colleagues who were men would never have to face. Though I may not have known the word feminism, I became a feminist that day because I acknowledged male privilege, identified a source and consequence of sexism, and began looking for ways to disrupt patriarchal oppression. Read more..

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Leland G. Spencer IV, a lifelong United Methodist, is a PhD student in the department of speech communication at the University of Georgia, where he researches religious rhetoric as it intersects with gender and sexuality. Leland holds an M.A. in Communication from the University of Cincinnati (2009). While in Cincinnati, Leland served as the worship intern at the Wesley Foundation. Leland served as a part-time local pastor at Mapleton United Methodist Church in the East Ohio Conference from 2005 until 2007 when Leland withdrew from the candidacy process because of the United Methodist Church's exclusive position about the ordination of LGBT persons.

Created by God

by Joey Heath

It is a momentous time in the movement for equality for LGBTQ people. Marriage Equality has now reached the US capital Washington, DC. The Soulforce Equality Ride is on the road again bringing a message of affirmation for LGBTQ people where that message might not be heard. What a time it is to be involved in the LGBTQ rights movement. So much work is being done but so much more is left to do and as such I wanted to start my next post based off of a post a friend of mine made on the Gay Christian Network. My friend (Matthew, a seminary student at BU) posted this:

“My sexuality is an expression of the diversity that God created into nature. Diversity is not a result of sin. It is all part of God's plan. As for myself I believe God made me gay in a fallen world and he would have made me gay in a hypothetical non-fallen world. I believe that it is homophobia and hate that are results of the sin of the world. Those are the things that come from sin”

There is much more to his post then just this quote but this is what really struck me. I hear so often people say that homosexuality is the result of our fallen world. They make it sound as if the sexual orientation of a segment of the population was just an accident. Well I am standing up today and saying this is wrong. The sexuality and gender identity of LGBTQ people IS NOT an accident. God created us each to be diverse individuals. People come in so many different ways, shapes, sizes, hair color, eye color, skin color, etc. So why is it so hard to believe that sexuality and gender identity would be part of that beautiful diversity?

In Jer. 1:5 God say “Before I formed you in the womb I knew you, and before you were born I consecrated you; I appointed you a prophet to the nations.” Now this was a message to Jeremiah calling him to be a prophet but I think it also speaks to the idea that God knows us even before we are born and that God puts us together,creating us into a unique creation. This means my sexuality can not be an accident because it is a part of who I am, a God created part of my identity. This idea that God would rather all of the world be heterosexual but because of sin coming into the world this accidental sexuality exists is based on a heterocentric worldview and denies the very creation of God. Look throughout the animal kingdom, this diversity of sexuality also exists there. So the next time someone is trying tell you that this homosexuality is the result of fallen humanity kindly remind them the it is homophobia and hatred that are the result of sin and that sexuality and gender identity are a part of the beautifully diverse creation of God.

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Joey Heath is a 26 year old life long United Methodist. He is currently a graduate student at Wesley Theological Seminary completing his Masters in Divinity. Once an ordained pastor, Joey hopes he will be able to bring real change to the UMC on the issues of sexuality and gender identity at the broader church level, but also with individuals, so that one day the church will truly be a place that is inclusive of all people.

Bishops seek younger membership by 2019

By Rev. Gilbert H. Caldwell

(United Methodist News Service headline, November 5, 2009)

 At the age of 76 and as a 3rd generation Methodist/United Methodist, I like many others, am pleased that our United Methodist Bishops have expressed this commitment. My family tells me that my mind sometimes makes "peculiar" connections. When I read the story with the above title, I thought of President Ronald Reagan's often-quoted words; "Mr. Gorbachev, tear down this wall". Reagan's comments about the Berlin Wall have been remembered as we observe the anniversary of the fall of that wall.
 
One of the ways the Bishops and all of us could reach out to younger membership is for us to begin the process now of "bringing down" words and legislation in our Book of Discipline related to our statement in the Social Principles; "The United Methodist Church does not condone the practice of homosexuality and consider this practice incompatible with Christian teaching." It is time for us to acknowledge that our words and legislation on homosexuality have been a "wall" separating "old United Methodism from what must become "new" United Methodism"
 
I have found an illustration in how we might begin to do this in what for some will be viewed as a strange place; The Missouri Synod Lutheran Church. In 1983, Missouri Synod Lutherans developed a resolution in response to the criticisms about the anti-Semitic statements in Volume 47 of Martin Luther Works - On the Jews and Their Lies.
 
They stated; "Resolved, That while, on the one hand, we are deeply indebted to Luther for his rediscovery of the Gospel, on the other hand, we deplore and disassociate ourselves from Luther's negative statements about the Jewish people, and by the same token, we deplore the use today of such sentiments to incite anti-Christian/and or anti-Lutheran sentiment;..."
 
It is difficult for us as individuals and as a denomination to admit that Biblically sanctioned words and actions of exclusion, separation and segregation of blacks and women, have now been rendered obsolete and represent superficial Biblical interpretation. General Conference legislation and Book of Discipline language, indicate we have moved from exclusion to inclusion of women and blacks. Younger United Methodists and potential United Methodists, will be watching and learning as we begin to delete words and legislation about Gay and Lesbian persons that have been demeaning and divisive stumbling blocks for so many for too many years.
 
Young people that I know and many of us who are not-so-young, have wondered why we have never consistently declared that sexism, racism, classism, militarism, etc when "practiced", are "incompatible with Christian teaching". Yet for years, we have allowed our language about the "incompatibility of homosexuality" to shape our negative and punitive legislation about LGBT persons and same gender couples. If we are serious about younger membership and much of the present less-than-young membership, we will allow the "new occasion" of the 21st century, to provide reason and rationale for "tearing down our walls."

Maine and a Personal Concern About Heterosexism

By Rev. Gilbert H. Caldwell

The Vote by a Majority of the Voters in Maine to prohibit Same Gender Marriage when "connected" to the 30 other states that have done something comparable, now means that 31 states have aligned themselves with the hetereosexist legislation of the United Methodist Church re; homosexuality and same gender couples.

                       A PERSONAL CONCERN ABOUT HETEROSEXISM
 
Whenever I encounter persons or institutions that in conversation or action, express attitudes of pre-judgment, prejudice, bias and bigotry toward homosexuality and homosexual persons, I wonder if I am in the presence also of unacknowledged and/or unresolved racism?
 
I do that because as an African American, I have experienced racism face-to-face and I know that despite the differences between the history and reality of racist and heterosexist words and actions, there are within each, threads of similarity.
 
But, there is a more personal reason. I realize that even though I have experienced racism first hand, that does not mean I have adequately dealt with the bits and pieces of racism within me. And, more importantly, I know that despite my years of activism to confront and conquer racism, I have not exorcised from my being, residuals of sexism, classism and anti-Semitism. The task of confronting the residuals of the above "isms" within ourselves and others, requires persistent and consistent prayer, reflection and action.  
 
A perusal of our United Methodist Book of Discipline suggests that directly/indirectly we have addressed the dangers of anti-Semitism, racism, and classism, but despite our language of the "sacred worth" of all persons, (including homosexuals), our negative assessment of "the practice of homosexuality" and the punishment imposed upon those who acknowledge that they do, reveals our heterosexism.
 
The vote in Maine when linked with similar actions in other states, ought suggest that the United Methodist Church ought begin now to prayerfully plan and act to reform and transform our current heterosexist words and legislation. The United Methodist Church in the 21st century has an opportunity to say that no longer will our legislation give direction, aid and comfort to Americans who believe that a vote of the majority has the right to limit the rights of those who are numerical minorities. When we do that, we will offer a "gift" to the USA that will not be forgotten!

Opposing Homophobia and Heterosexism Resolution (#2043, 2008 BOR)

WHEREAS, homophobia is the discrimination of people perceived to be non-heterosexual, regardless of the victim’s actual sexual orientation or sexual identity; and,

WHEREAS, heterosexism is a self-justifying system of homophobia that:

1) perpetuates stereotypical categories of what is essentially “masculine” and what is essentially “feminine,”

2) provides a privileged status for people who identify as culturally defined heterosexuals, and

3) discriminates against persons who, regardless of their sexual orientation or sexual identity, do not appear to fit within the particular category defined as appropriate for their gender; and,

WHEREAS, actions rooted in homophobia and heterosexism, including violence, threats, ridicule, humiliation, discrimination, isolation, and rejection, is damaging to persons of all sexual orientations and identities,

WHEREAS, homophobia and heterosexism are manifestations of sexism in general in that they foster stereotypes based on arbitrary distinctions of gender categories,

WHEREAS, the United Methodist Church is committed to the eradication of sexism (#48, 2004 Book of Resolutions),

THEREFORE BE IT RESOLVED, that The United Methodist Church strengthen its advocacy of the eradication of sexism by opposing all forms of violence or discrimination based on gender, gender identity, sexual practice or sexual orientation.

BE IT FURTHER RESOLVED, that the General Board of Church and Society provide resources and materials aimed at educating members of the local churches about the reality, issues, and effects of homophobia and heterosexism and the need for Christian witness against these facets of marginalization.

Adopted by the 2008 General Conference

This link takes you to the General Board of Church and Society Website and resources for combating homophobia and heterosexism. http://www.umc-gbcs.org/site/c.frLJK2PKLqF/b.5473163/k.911A/Homophobia_and_Heterosexism.htm

 Take a look and continue the struggle to make the world a better place for all people! 

A Memoir on the Day Hate Crime Legislation was Signed

By Peter L. DeGroote

I am sitting in an office at Foundry United Methodist Church. Six blocks down the road, President Obama is signing legislation adding sexual orientation and gender identity to our hate crimes laws. It has been 30 years since passage of the original hate crimes law (1979) and 13 years since the last failed attempt at amendment. (This amendments includes protection based on gender and for those with disabilities and adds resources to help local governments investigate hate crimes.)

The original law came as part of the civil rights tide that washed over this country during the 60’s and 70’s. That was when we began to understand our oppression was also a denial of our civil rights.

People began to come out. The public reaction often seemed like a game of whack-a-mole. Whenever someone decided to live a more authentic life by being honest about his or her sexual identity there were many around ready to knock them back into silence and conformity. That included family and police. Law enforcement was an openly hostile institution just as capable of rendering violence as others.

I joined Foundry in 1980, a year after passage of the original hate crimes legislation. During the early years of that decade little footprints were painted on the sidewalks of the DuPont Circle neighborhood in which Foundry is located. They marked the spot where gay men had been physically attacked and, in a few cases, murdered.

The violence had a profound impact on the entire neighborhood. It is one reason Foundry is a Reconciling Congregation and why most of the nearby churches have an open and welcoming attitude toward LGBT folks. Being a witness to violence, or knowing someone who has been beaten or killed, or realizing that such an act occurred just down the street calls up human capacities of compassion as well as questions about what it is we mean by justice.

During this time some of us who were members of Foundry began a bible study program that, after several years, launched a congregational discussion that ultimately led to Foundry’s becoming a Reconciling Congregation. Later, as clergy I had the privilege of being appointed to Foundry for a couple of years, one of which included the 10-year anniversary of the passage of the Reconciling resolution.

By then discussions had gone much further. The language of gay/lesbian was gone. The initials had grown to LGBTI. The term sexual preference, suggesting that we make a choice in our affectional ties/attractions was finally abandoned. In its place was sexual orientation. Gender identity emerged as term describing personal characteristics that many of us had to learn about—and many of us are still learning.

Along with all of those developments was emergence of the clear understanding that those tools by which we were being oppressed had to do with civil rights. In addition to hate crimes protection, we seek rights to military service, protection from discrimination in housing and employment, and marriage equality.

Civil rights are the product of the civil society, os which the church is only a member. The UM Church, claims it is committed to upholding the civil rights of all people to include LGBT people. We’ll get the civil rights, then we’ll see what the church does.  

Now, as a retired pastor, I am once more sitting here in the DuPont Circle neighborhood, in an office at Foundry, assisting in an interim way, only for a few weeks. On this fateful day I should celebrate but I feel strangely quiet. Maybe that will change tomorrow evening when we all go down the road just a little to Asbury United Methodist Church where DC clergy in support of the proposed marriage equality law in Washington have called us to join in Soulful Voices for Marriage Equality—a Faith Celebration.

The beat goes on! 

The "gay agenda"

By Joey Heath

Since the march on DC I have been watching the coverage the weekend got. The hate-crimes bill is also set to pass Congress and so after ten years of struggle it will become law. I keep seeing a phrase pop up here and there around the conservatives view of the weekend. I keep hearing the word gay agenda. I know I have written on this before and so have many others. In some ways I feel like I'm beating a dead horse by saying “What gay agenda???” but here are my thoughts on the subject.

I have heard it said that the LGBTQ (Lesbian, Gay, Bisexual, Transgender, and Queer) rights movement is not a civil rights movement and that is really just some “gay agenda” to get special rights. People claim that no one is oppressing LGBTQ people so this must not be about civil rights. I heard it recently said that no one is forcing LGBTQ people to sit at the back of the bus or to go to segregated schools. They are right in saying this. The oppression that LGBTQ people are facing is different from that of the 1960's civil rights movement but that does not make the LGBTQ oppression any less real. The truth is that LGBTQ oppression is alive and well and preventing countless numbers of individuals from living the dream that so many dream of as small children.

So here is the real gay agenda, the real reason we struggle for equal rights. Are you ready?

It's about not having to hide the fact that the person we go home to after a long day of work is a person of the same gender, hiding this because we fear losing our jobs by being fired or forced to resign. It is about having protection from losing that house we go home to simply because our landlord doesn't want to rent to LGBTQ people. It's about being able to start a family with kids that may not be biologically ours but we will provide the much needed love and care just as if they were. It's about not having to fear walking down the street with our loved ones for fear of personal injury. It's about being able to officially declare our love for one another and have it recognized in the same way our heterosexual counterparts are recognized for their love. It's about not having to watch every move we make in public life for fear of the backlash of people finding out about our private lives. It is about being able to serve and protect the country and values we hold dear. It is about being able to openly move through society as the people we really are. I guess you could say it is simply about being seen and treated as an equal.

So there you have it. That is the infamous “gay agenda”. Now that we all know what is going on, how are we going to move forward? Are we going to work for hope or hate? It's your choice. I choose hope and a world where no one needs to live in fear. Now it's your turn to choose.

Other Sheep Kenya Holds Seminar in Nairobi

By John Makokha

Other Sheep Kenya held a seminar in a Nairobi hotel on August 22, 2009 called “Religion and Sexuality in an African Cultural Context.”  The 25 participants were drawn from the Lesbian, Gay, Bisexual, Transgender and Intersex (LGBTI) community as well as Parents, Friends of Lesbian and Gay (PFLAG).

The participants came from diverse religious backgrounds and organization such as the United Methodist Church, Baptist church, Anglicans, Kenya Assemblies of God, Catholic Church, Metropolitan Community Church, Nairobi Pentecostal Church, Apostolic Church, Redeemed Gospel Church, Islam, Changing Attitude, Reconciling Ministries Network, Ishtar MSM, Daystar University and the United States International University (USIU).

Rev. Henry Mayor (Retired Anglican minister from UK) and director of Changing Attitude said that he came to Kenya to help the Anglican Church discuss homosexuality. He facilitated on Changing Attitude: The European Experience of LGBTI ministry.  He had raised funds to train 40 Anglican clergy in the Bondo diocese in Kenya:  “This is a big step since a journey of a thousand miles start with a single step.”  Changing Attitude is linking up with Anglican groups around the world to officially accept LGBTI people in the Anglican Church.

Mayor said that there are people who say being gay is not African, but a western import.  Said Mayor, “Our organization is devoted to changing the attitude of the Anglican Church towards homosexuals.”  He believes his calling is from God: “There is no human being who is normal except Jesus Christ”.

He said that homosexuality has caused the great sin of dividing Christianity. Christians should love all people without discrimination based on sexual orientation.  The Christian community must change their attitude and be positive about LGBTI persons:  Stated Mayor, “Bishop Gene Robinson is such a wonderful Christian."

Rev. Michael Kimindu (MCC/Anglican minister and Other Sheep East Africa Coordinator) said that there are people whom the clergy and laity do not accept in the church such as divorcees, homosexuals, people living with AIDS, polygamists and alcoholics: “These are the other sheep.”

Kimindu said that sexual orientation is not an issue that is to be fought but accepted. Religious leaders should serve God by serving the vulnerable, including LGBTI persons. The gospel is not about hate but about repentance, reconciliation and renewal. Jesus did not die so that our sexual orientation can change, but our hearts.  As Mayor poignantly stated, “Hatred and isolation do not constitute the grace of God and Christ’s mind is love”.

Mayor continued that there are thousands of LGBTI persons who think God hates them. The message from Other Sheep is that God loves you.

Rev. John Makokha (United Methodist minister and Other Sheep Kenya Coordinator) said that most LGBTI persons who grapple with their sexual orientation have abandoned the church in Kenya: “You cannot worship God in a church where everyone is breathing homophobia.”

Scientific research has shown that sexual orientation is not a religious issue but a biological issue.

Makokha explained that Riruta United Methodist Church has officially moved out of the East Africa Annual Conference due to homophobia, isolation and rejection by the leadership.  Riruta UMC is the only reconciling church in Africa and it is now seeking to align itself to other annual conference/church outside Africa that shares its vision and mission of inclusiveness and love of Christ for all people.

Anne Baraza (Other Sheep Advisory Counselor and Riruta United Methodist Women President) said that LGBTI persons are a minority in Kenyan society and their needs are unlikely to be a burden to their clergy or congregation: “Sexual orientation is not chosen but intrinsic”.

Mrs. Baraza said that many LGBTI have traveled a difficult road due to depression, stigma and isolation perpetrated by the religious community: “I have had clients who have testified that they have visited charismatic conservative evangelical clergy to cast out demons/witchcraft of homosexuality to no avail.”  As Christians, we should be concerned with looking below the surface to the real person.

She told the clergy to attend to the LGBTI as they would to any other children of God for whom Christ died. The LGBTI community should not be judged, rejected or condemned, since they have experienced much pain and hurt already.  Baraza stated that “some have sought suicide as a way out.”  The clergy were advised to be there for the LGBTI community in the name of the Lord and help them walk on their journey of faith.

She advised the LGBTI community to not create room for heterosexuals to attack them: “You cannot hate homosexuals without understanding them. Start mingling with heterosexuals and when opportunity allows bring up the topic of homosexuality. Try to correct them where they are misinformed or under informed about homosexuals. This is one sure way of breaking the ice existing between the two.”

Peter Wanyama ( Anglican/Other Sheep Kenya Treasurer) said that some of the challenges facing the LGBTI community in Kenya include access to health care, high HIV/AIDS infection rates, self stigmatization, religious bias, security threats and lack of legal representation on homosexual related cases.

The participants recommended more seminars, especially for PFLAG, and counseling to address issues affecting them and their children.  The issue on HIV/AIDS came up, and the participants noted that homosexuals are at a higher risk of being infected, so it should be given serious attention. Capacity building programs should be put in place to address issues affecting them.

This seminar was a success due to the grant acquired from UHAI-EASHRI (East Africa Sexual and Health Rights Initiative).

Justice and Joy: Continued Hope

By Joey Heath

I just got home from convocation and I wanted to go ahead and write while everything is still fresh on my mind. What an amazing weekend. It is always great to gather with so many other reconciling United Methodist together in one place. The title says how I feel. I feel like this was a much needed boost of hope for the future of the United Methodist Church.

You know Anytime RMN gathers it always amazes me the diversity that exists there. We had everyone from people well past retirement to small children. We had every race, every gender identity, and every sexual orientation represented. One of the most amazing moments to me was when one of the speakers asked all of the straight allies present to stand and what seemed like half the audience stood up. This is truly amazing because in most LGBTQ organizations you have mostly LGBTQ people with a few allies, but not with RMN. With RMN, have an amazing group of straight allies who love and support the many LGBTQ people that are in our church.

So what did I walk away from convocation with? Well for one thing I walked away knowing that we have a lot more work to do. We have to hit the streets and talk to everyone. The more we share our stories with others the more we will see change. For all those that fear change will never have happen just look at what has happened in the past year. In the past year we have tripled the number of states that offer full equal marriage to LGBTQ people and that is with the loss of California. We have seen the Episcopal Church stand up and say they welcome all people into the full life of the church including the call to ordained ministry. We have seen the Evangelical Lutheran Church make the statement that LGBTQ are also welcomed to ordained. We also saw the Presbyterian Church (PCUSA) vote to remove their incompatibility clause and narrowly defeat a resolution that would have allowed for the ordination of LGBTQ persons. Change is possible and will happen for us if we are willing to do the work to show people the true lives and faith of LGBTQ people.

Now it is our turn. As one of the largest denominations in the world it is time for us to stand up for the equality of all people. It is time to show God's love to all God's beloved children, especially to those that have been neglected or worse pushed out of church in the name of God. It is time to recognize and bless all loving relationships. It is time for us to allow all who are called by God into God's service to be ordained and appointed. It is time for us to stop calling people incompatible with Christian teachings. It is time for us to stand up and say that all are truly welcome in God's family and our churches and all means absolutely all.

I leave you with this question. Are you ready to stand up?

Rejection/Reception

By Rev.Gilbert H. Caldwell

Mark 7:25-29: "A woman whose little daughter had an unclean spirit immediately came and fell at his feet. Now the woman was a Gentile, of the Syrophoenician race. And she kept asking Him to cast the demon out of her daughter. And he was saying to her, 'Let the children be satisfied first, for it is not good to take the children's bread and throw it to the dogs.' But she answered and said to Him, 'Yes Lord, but even the dogs under the table feed on the children's crumbs.' And he said to her, 'Because of this answer go; the demon has gone out of your daughter.'

This is the text of a sermon preached by Shaundra Cunningham, the winner of the first prize at this year's Billings Preaching Prize Competition at Harvard Divinity School.* She entitled the sermon "Remember Your Daughters," and in the sermon she asks these questions: "How do you respond when Jesus acts like a jackass? How do you react when the one who is supposedly without sin shows a stunning reprehensible side?"
 
I was so startled by her words that I had to read on. Ms. Cunningham says; "The Matthean account of this story is even more explicit. In Matthew 15:24, Jesus says, 'I was sent only to the lost sheep of the house of Israel.' Jesus didn't want to be bothered in the first place, but now the woman finally has his attention and can make her petition. Jesus shows his ugly side.  He calls this woman a dog!'"
 
Ms. Cunningham then says; "When Jesus calls her a dog, the first words out of her mouth are: 'Yes, Lord.' Even though Jesus tried to dismiss her, she couldn't let his temperament offset her mission. The woman knew what and who she came for" (her daughter).
 
Some may be so offended by this depiction of Jesus that they cannot find meaning in the sermon intent of Ms.Cunningham. The sentence in the sermon that "spoke" with special power to me is this: "The problem this woman faces is common to each of us - that is, rejection. How do we handle our rejections, and not just any rejection, but rejection from the lips of Jesus?"
 
The rejection that many of us wrestle with at this moment is rejection by the followers of Jesus. This summer the Episcopal Church and the Evangelical Lutheran Church of America received rather than rejected those whom so many have kept "outside of the gate." My prayer and hope is...........
 
* From the Summer 2009 edition of Harvard Divinity Today, volume 5, number 2
 
Gil Caldwell

If we do not remember our history...

By Rev. Gilbert H. Caldwell

Slavery served to separate Methodists into separate denominations. When these separated denominations united, they did so by separating and segregating most black Methodists into the Central Jurisdiction. Some felt, and some still feel, that Scripture prohibits women from being ordained and serving as church pastors. 

In 1954, when the Supreme Court declared that the practice of "separate but equal schools" was invalid, some churches established racially segregated academies that in some places were responsible for closing the public schools.

Karen Armstrong writes; "Fundamentalists have turned the mythos of their religion into logos either by insisting that their dogmas are scientifically true, or by transforming their complex mythology into a streamlined ideology" (The Battle for GOD, A History of Fundamentalism).

What is it about the inclusion of those who have been excluded that causes some persons to believe that the God who visited/visits humanity in the person of Jesus Christ needs them to be "gate-keepers" in order to keep some people away from God?  The "gate-keepers" of the past have wasted so much of God's good time and have made it impossible for some of the excluded to come inside the gate and be for them what they have not been able to be for themselves.

This 40th anniversary of Woodstock brings to mind Bob Dylan's "Blowin' in the Wind."  Would not God be served if those who claim that they exclude "in the name of God," asked and answered for themselves the questions that are asked in the song; "How many years can some people exist, before they're allowed to be free? How many times can a man turn his head, pretending he just doesn't see? The answer, my friend, is blowin'in the wind, the answer is blowin' in the wind."

An Open Letter to Renee Sappington and Connie Campbell

Dear Sisters and Brothers in Christ,

I have just read my RMN Blog, "God's Love Is Without Limits" that was posted today. I clicked on "testimony of two women" that was mentioned in the blog and I saw, heard and "met" for the first time, Renee Sappington and Connie Campbell, the Lesbian couple who spoke openly of their experience of God's love for them as persons and as a couple.

They proclaimed this love, even as many United Methodists--some who heard them at the Mississippi Conference, and others--felt they should not "go public" with their relationship and understandings of God's love because the Book of Discipline does not condone such love.

There are many "good" United Methodist Christians who believe their testimony was inappropriate in a worship setting because our Book of Discipline declares that they and their relationship are "incompatible with Christian teaching."  I ask that these United Methodists prayerfully reflect on their understandings of God's love and their embrace of the teachings of Jesus Christ. It is possible to do this, even as the language in the Book of Discipline remains the same. 

Many of us, for reasons race and gender have had in the past, found it necessary to prayerfully understand that despite the declaration of Discipline language that because of our race and/or gender, we were less equal, God's love and the teaching of Jesus Christ "trumped" the Discipline.

Years ago, the Grammy award-winning jazz singer Dianne Reeves sang at a benefit in a church where I was serving as pastor.  There were grumblings by some of the church members before and during the early stages of her concert. They did not believe that a singer of jazz should sing in a church sanctuary. However, after singing a few of the songs that had gained her world-wide popularity, Ms. Reeves sang a song that was her faith testimony.  As she began to sing the words, "I Just Want to Testify," I could see that the body language and the expressions on the faces of some of those who did not want her to sing had changed. They identified with her testimony because her testimony was no different from theirs.

Renee Sappington and Connie Campbell "testified" at a session of the Mississippi Conference! Who could dare, "in the name of God," invalidate the legitimacy and power of their testimony? I believe that prayer, and a response to the transforming power of God revealed in prayer, will always transcend the legislative actions of any United Methodist General Conference.  I, and thousands--yea, millions of others--are witnesses to this. Hallelujah! - Alleluia!

Rev. Gilbert H. Caldwell

God's Love is Without Limits

Rev. Gilbert H. Caldwell

It seems that over and over again, "happenings" within the United Methodist Church nudge me to re-read the writings of those who are not United Methodists. The negative response to the testimony of two women in a worship service at an Annual Conference session has provoked some negative responses that are of deep concern. We claim that we believe the love of God is all-encompassing, but then some say, "How dare two women who are in a committed relationship to each other testify in a worship service to their experience of the love of God?"

I re-read these words that I had first read ten years ago.

The once unchallenged moral authority of the church has been devastated by its defenses of slavery, apartheid, and segregation, by its persecution of heretics, by its opposition to the emancipation of women, and by its hostility to gay and lesbian people.

The church that will live in the present and survive into the future will not be about the task of propagandizing its people...It will see the Christian life as a journey that is ongoing, a journey the goal of which is the undefined mystery of God, and in the pursuit of that goal no boundaries on the human spirit will be admissible

From The Bishop's Voice, Selected Essays 1979-1999, John Shelby Spong, 1999.

When will we who know that God loves us despite much that is us, stop seeking to restrict others who also know that God loves them? The love of God that I have experienced is so overwhelming that I do not believe God needs any of us to restrict others from expressing the love of God that they have known and know. God's love is without limits. What better place to express that love if not in a worship service?

The "Doors" of the Episcopal Church are opening while some would close the "Doors" of the United Methodist Church

By Rev. Gilbert H. Caldwell

"Confessing Our Faith Together" is the name of the document that United Methodists and Episcopalians are working on together. The document will guide the efforts to establish "communion" between the two denominations through legislation at the 2012 United Methodist General Conference.

It appears that regardless of the current state of conversations between the two denominations, the Episcopal Church is being faith-driven to become authentically inclusive while the United Methodist Church is being fear-driven to become more exclusive.

The recent General Convention of the Episcopal Church enacted legislation that affirms the right of same gender loving persons to participate and hold leadership positions at every level of the Episcopal Church. While early and premature, reports from the voting on 23 re-structuring amendments indicate that many United Methodist Conferences defeated them.

In an expression of concern about the premature announcements of the voting that will not be official until the Winter/Spring of 2010, Bishop Gregory Palmer--President of the Council of Bishops of the UMC-- issued a statement that ended with these words: "However the amendments go, our mission is unchanging."

What is the mission of the United Methodist Churcn? It seems that whatever that mission is, it is fear-driven by those who write and speak of a pro-homosexuality lobby that they believe is seeking to "take over" the United Methodist Church. They boast that the apparent defeat of the amendments, particularly Amendment 1 that would declare "faith in Jesus Christ" as the only litmus test for membership in the United Methodist Church, would be a sign of "victory" for their version of "the mission of the United Methodist Church."

Some "Caldwell Commentary:" I believe the Spirit at work within me compels me to offer these words. There are more similarities between the actions of some of my brothers and sisters in the United Methodist Church and those on the political scene who are called "Birthers" and "Tea Bag Party Devotees" who describe our President as an "Undocumented Alien," and declared that a gorilla that escaped from a Columbia, South Carolina Zoo as a "harmless ancestor of Michelle Obama," than I believed was possible! I am discouraged as I read the words and observe the actions of some who demean in personal ways President and Mrs. Obama and those in the United Methodist Church who demean LGBT persons and same gender loving couples.

My prayer is that some of my gifted colleagues in the United Methodist Church, many of them long-time friends, will now understand that their silence in the presence of those who would deny LGBT persons who profess "faith in Jesus Christ," equal access and participation in the denomination, have given over leadership to those who link their bias to the Bible, and have given them legitimacy in their efforts to "make small and narrow" the denomination that we love.

Linda Bloom of United Methodist News Service wrote an article on May 17, 2007 about the exploration of a new relationship between the United Methodist and Episcopal Churches.  She began her article with these words: "United Methodists and Episcopalians have a new way to know each other."  May the United Methodist Church begin to "know" and replicate the Christ-driven openness of the Episcopal Church, rather than continue to close its doors, hearts and minds to some of God's people. The fear-mongers who once frightened faithful Christians to fear the complete inclusion of black people in the Methodist/United Methodist Church are being replicated by those today who use fear to frighten United Methodists so that they will participate in the exclusion of LGBT persons from the Church. The racial fear-mongers lost.  So, too, will today's fear-mongers.

Gil Caldwell*
Asbury Park, New Jersey

Other Sheep Kenya Travels to Kisumu

By Rev. John Makokha

Other Sheep Kenya held a one day workshop for clergy and laity drawn mostly from the Anglican Church at hotel Naselica in Kisumu, Kenya on July 18, 2009. The theme of the seminar was “Religion and Sexuality in our African Context.”  A total of 12 participants attended the seminar.

These seminars have been supported by the grant from Uhai- Eashri (East Africa Sexuality, Health Rights Initiative).

Rev. Michael Kimindu (Anglican/MCC clergy and Other Sheep East Africa Coordinator) facilitated the seminar on “Religion and Homophobia” and stated that the hate on same sex relationships is due to ignorance, intolerance, bigotry and fear.   Said Kimindu, “When the church promotes homophobia, it negates our call since salvation is for all" (Isaiah 56: 7-8).

Kimindu continued that the gospel is not about hate, isolation and exclusion, but it is about reconciliation, repentance and renewal.  “There is neither Jew nor Greek, there is neither male nor female and there is neither heterosexual nor homosexual.”  He emphasized that we are all one in Christ.

Moreover, Kimindu recognized that there are thousands of gay, lesbian, bisexual, transgender and Intersex (LGBTI) persons who believe God hates them because of their sexuality. Negative reaction without in-depth research or study of sexual orientation issues has made things worse. Church leaders have repeated the negative spiritual messages instead of what God teaches: love.

Kimindu suggests that “Our politicians and church leaders have used the weapon of homophobia to get votes into positions of power and influence and have continued to reinforce this negative message through inaction and failure to protect the rights of all.”

Rev. John Makokha (UMC minister and Other Sheep Kenya Coordinator) facilitated “African Culture and Sexuality” and stated that Africans do not like talking openly about issues of sex.  However, the traditional African dancing styles are full of sexy tones and styles.  The best example is Isukuti dance among the Luhyias and the Bukusu songs that are very sexy.  “Sex is sweet and it should be discussed openly without fear in both our communities and religious institutions. I would love to see a minister preaching a message and teaching about sexuality in the church”.

Makokha argued that we need to understand the cultural world of the bible before using clobber passages to condemn the LGBTQ in our society and religious institutions.  "Let us understand the historical and cultural context of these inspired biblical books and our diverse interpretations.  We are not living in the times of the Jewish Code of Holiness, but during the time of the grace and love of Christ”.

Makokha also stated that Other Sheep Kenya will peacefully spread the message of inclusiveness and love of Christ for the LGBTQ community in their respective faith institutions in Kenya.  Discrimination and isolation is sin. “We cannot win the total war on HIV/AIDS in Africa if we cannot holistically address the issues of LGBTQ through advocacy and affirmative action.”

There are certain African cultural practices that are very close to gayism. Among the Akamba and Luo in Kenya, when a woman is barren and her husband dies without having children, the widow will marry another woman and traditionally pay dowry. This relationship is referred to as “husband and wife.”  The “wife” will be free to get children from any man, but the children born are for the “widow/husband”. 

A participant gave an example of a female teacher whose body was still in the mortuary due to some legal tussle over her traditional burial place. She was a lesbian and got married to a man to please her family, society and the church.  However, she left the marriage since she lacked happiness and love from a same sex partner. She then found a same sex partner who was a lesbian and business lady.  When this woman died later on, she was living with her female spouse beforehand and the traditional customary law--and Kenyan law--does not recognize her as a spouse, and therefore she cannot be allowed to bury her.

Mrs. Anne Baraza (Riruta United Methodist Women President and Other Sheep Advisory Counselor) said that discrimination on the basis of race, tribe, religion and sexual orientation is unethical and unacceptable: “We have to learn tolerance for diversity in our religious institutions and society.”

Baraza is clear in her stance that pastors should know that they have an ethical and moral obligation to address gay and lesbian issues in an affirming manner. It is the responsibility of any counselor to take necessary steps to eliminate any forms of stigma and isolation since some youth have committed suicide due to their sexual orientation.

She said that many people think homosexuals need to be cured. This is not possible, since various international researches done by reputable organizations have shown that sexual orientation cannot be changed even through therapy.

Her work experience with Parents, Friends of Lesbian and Gays (PFLAG) shows that LGBTQ persons struggle to “come out” and mostly decide to live in the closet due to fear and stigma.  Even family members can be a nightmare to LGBTI persons, since they feel their family lineage can be stigmatized. Religious institutions have been on the forefront of propagating homophobia by using the weapon of clobber passages.

A female participant, a Counseling teacher in one of the schools in Kisumu, stated that the seminar was an eye-opener since teachers in Kenyan schools are ill-equipped to handle LGBTQ students. A male student came to her reporting a case of a colleague who was gay. She counseled the gay student and told him to pour cold water on his genitals whenever he felt an erection attracted to same-sex relationships.  She advised the gay student to make a difference by performing excellently in his academic work.  The gay student broke an academic record by scoring high grades. He joined one of the top national schools in Kenya. His career ambition is to be a neurosurgeon.

Peter Wanyama (Anglican, Other Sheep Kenya Treasurer) said that Other Sheep Kenya will continue contacting seminars on capacity building for the clergy and laity on issues of religion and LGBTI issues in Africa.  He requested that society, church and individuals stop oppression prejudice and hate crimes against LGBTI: “We need religious and social justice for all.”

"All Means All": It Sounds So New, but Isn't

By Transgender Clergy Person

My denomination is presently split over what is known as the "All Means All" campaign, essentially a grassroots effort to remove a long list of those especially welcomed in our churches to simply say, "All people are welcome in our churches." Somehow, our conservatives have interpreted this as a conspiracy to welcome LGBTQ [Lesbian, Gay, Transgender, and Bisexual and Questioning persons] into our houses of worship. This, in turn has resulted in a well-funded and well-published effort to stop "All Means All" before it becomes a ratified change to our denomination's Book of Discipline.

Well, I and the congregation I serve already do welcome every person who comes to worship with the welcome of Christ. How could any Christian really oppose such a statement? Unfortunately, some of the more fearful in our denomination once again attempt to throw 'traditional family values' into the discussion, wanting to connect present conventional western [i.e. American] culture--including its interpretation of what constitutes a family--as that which follows a divine plan and maintains those current values as the apex of God's plan. Discussions and evaluations of LGBTQ persons [generally without our representation] inevitably enter into the center of such discussion, where we are deemed  'abominations, unredeemed, hated by God' and otherwise unfit for serious consideration.

The truth is that current definitions are far from those in place in Jesus' lifetime. In that time, women were considered property under religious law, without rights of inheritance, vote, or other public voice. This is one reason a woman such as the judge Deborah stands out, as well as other women who are named in the Old and New Testaments. Monogamy was not the law of that day, and it was common for one man to have several wives. There was also the custom of Levarite marriage, whereby a surviving brother was obligated to marry his deceased brother's wife and produce children in honor of his brother's name. None of these values survive in today's list of American 'traditional family values' as defined by some conservative Christians.

In fact, the acknowledgment and social inclusion of gender variant persons is noted in ancient Jewish texts and interpretations of Scripture. For example: In the Talmud, the Androgynos is a person who has both male and female sexual characteristics. There are 149 references in the Mishna and Talmud, and 335 in classical midrash and Jewish law codes concerning the androgynos. Contrary to the general interpretation of the "Adam and Eve" story in the Book of Genesis, Rabbi ben Elazar, commenting on this text said: "When the Holy One, blessed be the One, created the first 'adam' [human being], God made him an 'androgynos'. As here it is written,'in the likeness of God, God created them; male and female [Genesis 5:2]

Our spiritual ancestors acknowledged the positive presence of diversity in creation, including gender variant people. Honored spiritual leaders from centuries ago were capable of recognizing the value and unique perspective that gender variant persons of faith have to offer. If we really desire to return to traditional family values, we should look as objectively as possible at what such values were around two thousand years ago. There is no parallel between marriage and family culture in that time and those of a certain segment of American culture today. It would also benefit all persons of faith to consider what other scholars, such as those I mentioned, have to offer in our current conversations.

It seems that there have been times when "All Means All" was lived out in faith communities. It is impossible to understand why today more than 50% of my denomination trembles at such a vision. This is the very denomination which affirms in our Holy Communion service that "all are welcome at Christ's table," right next to our current communications campaign slogan, "Open hearts, open minds, open doors- the people of The United Methodist Church."  When will "all" really mean all?  

    

A Delicate Dance

By Stephen Griffith

“I live in two worlds.”

I said it aloud to a friend as we sat visiting after an event attended by a number of gays and lesbians. She thanked me for coming, and said how much it meant to them for me to show up in support. This set me to reflecting aloud with her about my two worlds.

In one world I work with church people: Good, wonderful, caring people who attend worship services and come to Bible studies. They participate in the youth group, sing in the choir and volunteer for mission projects. They come to me worried about illness, fearful for their teenagers, wondering about their faith. They report their successes and joys and ask for prayers.

My other world is Queer. That’s their word. My friends in this world include:

• The parents whose son just came out and they’re afraid and confused.
• A closeted executive who in public gives me a subtle, secret smile as if to say “thanks for understanding."
• A teenager cautiously trying out the church again.
• A couple pledging their absolute love and loyalty to one another.
• A transgendered woman trying to figure out how to be engaged to a man, and what it means to love.

These aren’t 'church folk' for the most part. They’ve been hurt by church folk, or fear they might be, so they keep secrets and stay away. They hang out at support groups, Club Q, coffee houses or safe places on campus, but they have the same worries and fears and hopes as people in my straight world. They support charities and hold fundraisers, gather for potlucks and encourage each other. They celebrate their successes and anniversaries, console each other in their breakups, and grieve with each other.

They, too, come to me worried about illness, fearful for their teenagers, wondering about their faith. They’re not in church, but they’re hungering for meaning and for something of the Spirit, so I counsel them and pray with them. I try to stand with them and advocate for them when they ask. I identify myself as an ally.

These two worlds don’t intersect much. They exist side-by-side, much like parallel universes. I have the privilege of seeing both, moving between them, living in two worlds.

I wonder, sometimes fear, what my church-world friends would think if they knew my Queer-world friends. Many know I’m involved, of course; but few of my friends from one world have met those from the other.

Then my friend said, “You dance a delicate dance.”  That could mean a precarious, even dangerous, balancing act, and it might be true. But the way she said it, it sounded more like a graceful ballet; a delicate dance in two worlds; a pirouette at the threshold between.

The late Irish poet John O’Donohue commented on thresholds as those places and experiences in which we are open to new understandings, new possibilities for life and transformation. These are the experiences and encounters that open doorways into new ways of thinking and being, portals – or at least windows – into another world. There’s energy here at the threshold … and mystery. It’s often not clear what direction I should go or exactly what’s expected of me. It’s an unfolding adventure with a lot of uncertainty and some risk, but here I learn about issues, people and myself. Here I dance.

Later when I told another friend this story, he spun a reflection on the strength of a dancer: 

I know what takes to be a delicate dancer. I am married to one. It takes years of training, and great inner and physical strength. It requires concentration to balance and maintain balance, and a delicate tension between physical strength and gracefulness. The dancer must continually practice the disciplines in order to maintain her ability to dance.

Sometimes the dancer suffers injuries, but the determination to persevere is so strong that he will push on toward healing and recovery. There is a passion and a beauty to the grace-filled dancer. It shows in those who continue to dance the delicate dance through life.

I’m growing in my understanding of this dance. I confess that it doesn’t always feel very delicate – I’m still learning the steps. In fact it often feels clumsy, stumbling – hardly a dance at all. I am clear, though, that here is a threshold that beckons, and I have a sense that it is God who is beckoning me. So I pray for the strength and grace to dance this dance. I give thanks for friends in both worlds who help me see the way, and I invite others to join me.

Rev. Stephen Griffith is Minister to the Community at Saint Paul UMC, Lincoln, Nebraska.

A note on the word “queer:” My GLBT friends have mixed reactions to using the word.  Some choose the word deliberately as a way of including those who don’t fit precisely in any category – gay, lesbian, bi-sexual, transgender – but who also know they don’t fit it the conventional straight world.  Some use it as a social and political statement.  Some identify themselves as “gender queer,” by which they mean they defy conventions of dress, behavior and role, whatever their sexual orientation. Others in the LGBT community are uncomfortable with the word, and see it as counterproductive in their campaign for acceptance by the larger society.  They remember it as an epithet equivalent to the N word, and they often resent the use of the word, even by insiders who apply it to themselves.  I have chosen to use it because it is used by most of the LGBT people I work with, and it captures the sense of not fitting in.

Faith Has No Boundaries: The Bridge to Victory for LGBT Advocates

By Kelli Busey

Like a fireman guiding a plume of water, faith-based LGBT advocates focus on the very root and cause of bigotry and ignorance.

LGBT faith advocates worship with people who oppose us on equality, in their Churches, and are accessing the most viable path to successfully opening hearts and minds and may soon share an incredible spiritual link with even our most intense opponent.

Christ's love knows no boundaries.

LGBT Faith advocates are absolutely essential for our civil rights movement's success.

In Christianity, historically, the most successful and victorious opponents of LGBT rights worships along side us every Sunday. We might be sharing the same interior walls or be miles apart but we are together none the less at the base of Christ's cross.

Some Christian ministries have become lost and have divided their congregations by encouraging distrust, fear and anger. This is what motivated the originators of the segregation of people of color in the past, and presently is being manipulated to target LGBT people by seeking to deny and exclude us from participation and ministry in worship and social equality.

As the ages have born witness, as more people become aware, the breeze becomes a hurricane and anger becomes a barren rock, swept clean of all pretentious facades, exposing to believers of Christ the underlying ugliness of bigotry.

Christians soon recognize this as hate and contrary to everything we share and love and the process of doubting these unfortunate and misleading ministries begins. A new, fertile soil is carried on our breeze and joined with the rock as our tears nurture the seeds of love and hope.

The when and where this realization begins is up to each and every one of us.

If we only worship in our LGBT churches, the word of Christ will remain muted. If we choose to be a part of this wind and worship on Sundays when we are strong enough to bare our souls at Churches we know reject us, we bring this conversation undeniably to full view.

Choose a Sunday!

Choose a Sunday when you feel strong and put on identifying apparel, {or in my case I'm a transgender woman and I just have to go} that makes you visible and sit down in a pew. Breath in the moment. You will feel every possible emotion from your neighbours. Surprisingly, you may notice acceptance from some, but many may fear and loathe you. These are learned reactions, so when people see that you are there to truly worship, distrust and fear are diminished. Some may still hate you and object to your very presence, and you might even be denied communion.

It's not easy, but our Saviour suffered for us so we us could do this.

On that very day, you will have accomplished a miracle. You will have touched people deeply by your bravery and faith. You will have introduced and communicated on a personal level our community to people who otherwise would have never known us.

Whether I am going to burn in hell, as one Baptist Minister told me, or if I am a true disciple of Jesus, as I am convinced, we share our faith together. I will go to his church on Sunday and love Jesus Christ as much as if I was in an MCC Church. This is the bridge, solid as a rock, and available for us to cross to victory.

Wonderful work by the IWR

Institute for Welcoming Resources
Two groundbreaking studies find religious voices critical to the advancement of LGBT equality

Organizing GLBTQ faith advocacy

Soulforce Sundays of Solidarity

The UMC and the Black Community, The UMC and the Gay Community, More of the Same

Rev. Gilbert H. Caldwell

My memories of the slowness of the Methodist/United Methodist Church to embrace the Black community have surfaced as I observe the slowness of United Methodism to embrace the Gay community. The current state of racial inclusiveness in the UMC makes us reluctant to remember the history that has brought us to this moment. We look at ourselves today and see leaders at every level who are Black, but the presence of Black persons as members of the United Methodist Church has not increased. The slowness of the Methodist/United Methodist Church to embrace the southern Freedom Movement in the past stood in the way of Blacks joining the UMC.  Today, the resistance of our denomination to embrace the Gay rights movement must cause many Gay persons to be reluctant to affiliate with United Methodism.

James Lawson, Civil Rights Movement ucon, now a retired United Methodist minister, wrote these words in 1993 about the reluctance of the Church to join the march to racial justice that was taking place in secular society in 1964: "The 1964 General Conference in Pittsburgh showed me again the shame and glory of the Methodist Church. I saw the Church at its very best: the hundreds of non-delegates who attended expecting racism to be confronted with prophetic zeal and compassion...some of us wanted to confront the General Conference in some style that would provoke the sort of discussion and realism that could produce serious change. I...saw my expectations and hopes dashed...when the last effort of the (Black delegates) from the Central Jurisdiction failed, I wept openly outside the hall...I knew that Black Methodists needed another vehicle for renewal of The Methodist Church. I left Pittsburgh with the certain knowledge that nonviolent action and work were necessary...We did not see our Church taking seriously the escalating movement for freedom as symbolized in Martin Luther King, Jr." *

Today there is an "escalating movement for freedom as symbolized" by the successful efforts to gain same gender civil unions and marriage rights in state after state. There are now 18 thousand married same gender couples in California, and the efforts to overturn Proposition 8 are increasing. Yet the "sound of silence" of The United Methodist Church is deafening. Those who have expressed a willingness to provide ministry for and to same gender couples have been told The Book of Discipline forbids that ministry. Even as some of us believe and seek to live the words of Karl Barth, "The Christian lives life with the Bible in one hand and the newspaper in the other," we act as though our newspapers and other media carry no stories that the state Constitution-based gains to marry same gender couples have been achieved. The "official" voices of the denomination have been muted at best or silent at worst, giving the impression that while society is changing, the denomination never will.

After the 1954 Supreme Court decision that invalidated the concept/practice of "separate but equal" public schools, many of my black colleagues in Black denominations asked, "Why is the Methodist Church moving so slowly in its efforts to eliminate the racially-segregated Central Jurisdiction?"  When in 1968 the denomination began the process of merging the Central Jurisdiction with the geographical Jurisdictions, they asked, "What took so long and why is there still so much reluctance to include those who were excluded?"

My preacher-father once told the story of the preacher who preached an emotion-packed sermon urging young people to consider the ordained ministry or to become missionaries.  When the preacher gave the altar call inviting the young people to come forward as a public expression of their commitment, he noticed a teenage girl whom he knew well, leaving her seat to come and kneel. She was the preacher's daughter. As she knelt he walked over to her and said; "Mary, honey, I didn't mean you".

Despite all of our United Methodist proclaimed "openness" and our desire to "make disciples," there are so many people who are aware of our legislation and action who know, "The United Methodist Church does not mean me."

I was ordained a Deacon in 1956. During my ministry, time and time again, I have met Black persons who are not United Methodist who are not sure that our denomination--which was so long and so reluctant in embracing, as Jim Lawson says, "the movement as kairos"--is able to authentically embrace them not only racially, but also historically and culturally. They believe that for them, there is a "don't ask, don't tell" ethos in the Church that would stifle their candor and honesty about who they are racially.

Do any of us honestly not understand why some same gender couples and LGBT persons are reluctant to join a denomination that both fails to officially stand in solidarity with the Gay rights movement and has legislation and attitudes within the denomination that proclaims Gay persons do not belong?

There is yet a final observation that has shaped by my experience as pastor of predominantly white and black churches. I have been pastor of white persons (and some black persons) who, as they acknowledge their resistance to or apathy about the racial justice-focused Civil Rights Movement, now wish they had been participants in, or at least proponents of, a Movement that transformed the nation for the better.

My prayer is that those United Methodists who now are resistant to or apathetic about the Gay Rights Movement would have a change of mind and heart so they will not later regret they were barriers rather than bridges within United Methodism as it moves to affirmation of both the humanity and Christian "compatibility" of those whom it now rejects.

Gil Caldwell
Asbury Park, NJ

*Our Time Under God is Now, Reflections on Black Methodists for Church Renewal, Woodie W. White, General Editor, "The Early Days", (Chapter 1),  James M. Lawson, Jr., Abingdon Press, 1993

I Am Fully Me At Last!

Rev. Ray Hinton

This is a portion of a letter I sent to a number of pastors, many of whom I have known 40 years. It is my coming out to them. I enclosed my Stand Tall Gay Man poem.

June 5, 2009

Background Information

At age 27 I was hospitalized in a psyche ward twice  – a month each

– followed by nearly 30 years of clinical depression. Now age 71.

In the past you have been there for me. Thank you. Now - as Paul Harvey would say, ‘I want you to know the rest of the story. I am a gay man. I could not tell you then!

Last night I hosted a Gay – Lesbian Social in my home. A few years ago a professional said, “This group is my safe place.”

Should anyone need a safe place, especially in the church?

What is the church?

I will not be attending Annual Conference. While I am not ashamed of who I am or what I have done, I am a bit tender. I struggled to understand who I am since youth. My gay nature was like a dog nipping at my heels until I reached down and petted it.

As you vote at Annual Conference, please be prayerfully aware of others like myself  (clergy and lay) who are still struggling within with their sexuality –extremely fearful of being found out. We are many in the UMC. An elder-care lawyer said, “Why is it most Methodist Ministers are gay?”

Having visited more than once in almost every home in every parish I served, I honestly believe the focus at Conference is merely a spot fire of the real issue facing our denomination. The anger present in our churches is often rooted in unhealed physical – emotional and spiritual pain especially when individuals (gay and non-gay) do not find here a HEALING PRESENCE.

Agape – unconditional love / acceptance does not imply approval. (This concept is vital to the understanding of acceptance!)

Health and empowering individuals to be all who God knows we already are is my continued focus.  As individuals are empowered the church likewise is empowered –in that order.

I can live with truth – not a lie. I am fully me at last!

Faithfully,

Rev. Raymond Hinton

Stand Tall Gay Men
Gay Pride It Be
> My Birthing  <

Stand Tall Gay Men
Very Tall
Proud Of Who We Be
Dubbed   Gay Pride
Healthily Proud

Prejudicial Persecution
Out Of Sight  =  Out Of Mind
Ashamed Of We  -  They Be
Grossly Misunderstood
Religious Bias
Disowned
Funerals Held
Vindictive Homophobic’s Vent Rage
In The Name Of Righteousness
Matthew Shepherd
(Remember Them In Your Heart}
Need I Say More
Need I say More

Shatters Our Worlds
My World
My Well Being Questioned
Hopes ‘n Dreams
Emasculated
Angry
Clinically Depressed
Frozen Rage It Be
Zilch Creativity
Frozen Mind
Near Non-Reader Me
Dumbest On Earth  -   Felt Me
Guilty To Even Be
Hopelessly Helpless
Felt Alone
Abandoned

Feared Rejection
Ridicule
Persecution
Grew Distant
Hardened Heart
Coldest Fish On Earth
Hid
Unconscious Insulation  -  It Be
Lived A Lie Did I
Closeted Its Called
Painfully Demoralized
A Coward
Ashamed of Me
Frantically Ran   --  From Me
Everything To Live For
(‘N Still Do)
But
It Didn’t Cut Mustard
Nor Happiness Bring
Prayed Nightly To Die
Twice Tried It

Disillusioned
Hope Gone
My Knight In Shining Armor Was Not
No Liberator  -   Out There
Would Never Be
Gut Wrenching
Hurting Deeply Within
Through Tear Stained Eyes
Dawned A Glimmer of Hope
A Refreshing Insight
Sparkling Clear Like Water
Life Emerges From Within
My Own Knight  -  Must I Be
My Cry Was Answered
The Miracle Could Yet Happen
Morning Light Follows Darkness of Night

Gay Pride’s The Answer
Potential Life It Brings
Claim    Who I Be
A Gay Man
Life Today   Could Yet Be
Depending On Me
Yes
Only Me
Life  ==   The Guts To Be


Simple Secret  --  Yet Profound
Believe In Myself
All Of Who I Am
A Gay Man ‘N A Man Of Faith
Stand Tall ‘n Claim My Worth
Right To Be
Much GOODNESS Within
Dubbed  >> ‘The God In Me’
Known By Many Names
Author of Life
Higher Power
> The Name You Cherish <
My Highest / Divine Self
Ah Ha
Yes
Empowering God Within
Encouraging Me To Be
Yes
Pride
Gay Pride
Stand Tall ‘n Be

Life
Permission To Be
Germinated From The Tiniest Seed
Slowly  - Slowly    –     Slowly Grew
Did I Mention Painfully Slow
Not Patient  -  Me?
Caged
Grew Angry
Struggled Through Rocky Resistant Soil
Stretched Upward Seeking Light  ‘n Fresh Air
Became Healthier ‘n Stronger
Gay Pride   -  Was The Life-Giving’ Seed
New Life There Be

Head Erect
Shoulders Back
Standing Tall
Empowered To Be    The Man I Am
Always Meant To Be
A Winner
Whole At Last
Bingo
Made It!
I Am Who I Am
Unashamedly   -   A Man Of Faith
‘N Gay To The Core
Not What I Do
Who I Am
Me

Incredible
Age Seventy  -  My Search’s Ended
Truth Discovered
Everything’s Within
Patiently Waiting On Me
Amazing It Be
Strength, Courage, Resiliency
Source of Happiness ‘n Friendships Too
My Own Liberating Agent  -  Energized Within
Gay Pride Turns The Key
Pride
Yes
Gay Pride Turns The Key

Indoctrinated
Ingrained Strongly Within
Pride’s Sinful
Homosexuality Too
Progress  -  Status Changed
Mental Illness It Became
Enlightenment ?
Helpful?
An Alternate Life Style
Healthy View
Quickly Reverted
Sin Again

Gay Meant Happy   -  Joyful –   Cheerful
Still Does
The Rainbow’s Our Symbol
Beautiful It Be
Colorful Rainbows Transform Storms
Beautiful Gay Be

Gray Is Gorgeous
Amazing Gray Matter A Gift To Me
Essential
Essential
Did I Say Essential
Think – Think – Think Some More
Our Ace In The Hole
Use It or Lose It
Well Endowed Are We
Understanding Empowers
Initiates Chain Reactions
Gives Courage To Risk
Sets Captives Free
Is There Life Without Risk?
What?  -  Tell Me!
Stand Tall Gay Men
Cherish ‘n Be

My Heart Aches
For Men Everywhere
Who Search A Lifetime For Happiness
Minds Fraught
Hearts Aching
Unrealized Hopes ‘n Dreams
Empty, Aching, Longing, Terrified , Angry
Gay – Bisexual – Transgender
Encompassing All Ages ‘n Races
Men of Worth  -  Each Unique
Definitely   –    Definitely  Men
Caught In The Hangman’s Noose
Geographical, Cultural ‘n Religious
Marital Situation, Family ‘n Friends
Fearing Aids
Quality Men of Value ‘n Worth
Each Wonderfully Unique
Struggling To Be

Caring Healing Presence
Pilot Me
Increase My Faith In Others
More Sensitive
My Heart More Caring
More Appreciative Be
Respecting Other’s Intelligence
Each Capable   -  Wise Choices Make
Open My Eyes To See As You See
Good In Others
Strengths ‘n Contributions
Kind Loving Hearts
Tenderness  ‘n Compassion
Wisdom ‘n Creativity
Your Own Child
Your Presence In Each
Dear To You

Gentle Shepherd
May I Slow Down ‘n Recall
My Own Rocky Path
May I Never Forget
Those Who Were There For Me
Lest I Forget ‘n Judge
Offering Un-requested Advice
May I Respect Others’ Intelligence
‘N Fix Not What May Not Be Broken
But Trust My Bothers
‘N You  O Tender One
For What You Alone Do Best

God Of Our Forefathers
Healthy Encouraging Affirming Parent
May I Never Forget Those who Paved Freedoms’ Way
Gay   ‘n    Straight
Sacrifices Made  ---  Their Sweat, Blood And Tears
The For-runners Of Life For Me Today
Spiritual Giants
Gay ‘n  Straight
Their Sacrifices Made  ---  Sweat, Blood ‘n Tears
Martin Luther
Mahatma Gandhi
Martin Luther King
‘N Those Who Led Me To My Heart
St Francis Of Assisi
Henry J. No-win
‘ N Men Who Died Standing Tall
Proud To Be Gay
May I Also Be

Sensitizer
May I Harden Not My Heart
For Our Persecutors
Angry Homophobic’s  -  Hurting Too Are They
Similar To We
Inward War Zones  -  Vent Their Hurt On We
Un-healed Pain   -  Often Rooted Elsewhere
Just Angry They Be
Often Self-Hate  -  Denial Of Who They Be
Transgender  -  Bi-Sexual  -  Gay
Simply Mirrors Are We
Reflections Of Who They Be  -  Often Unknowingly
Fearful
Ashamed Of Inner Struggle
Hurting – Hurting - Hurting
Vent Anger On We
Merely Dumping Grounds   Are We

Solace Within
Thank You For You
May I Be More Understanding ‘n Forgiving
Those I Hurt Along The Way  -  Family ‘n Friends
Struggling With My Growth ‘n Moods
Like A Seedling Breaking Ground
Necessary For Me To Be
Their Well-being Also Questioned
Images Of Me  -  Shattered
They Too Throbbing Within
Thank You O Gentle One
Your Presence  -   I n Them Also Be
A Solace Within

Thank You
Transforming Empowering One
It’s In The Head
It’s In The Heart
At The Top Of The Mountain I Be
Glimpsing The Promised Land
The Journey Has Not Ended
It Has Only Begun
My Birthing It Be
The Future’s Unknown
No Promises  Nor Easy Sledding
Nor Guarantees Given
A Bit Scary It Be

Guiding Spirit
Whatever Comes
Whatever May Be
May I Always Pause To Remember
The Long Line Of Splendor
Of Those Who Paved The Way
‘N Also Courageously
Stand Tall ‘N Be
Me.   

Ray Hinton,
UMC Clergy
February 2008

When persons become persons, rather than abstractions ("Them" or "They")

By Rev. Gilbert H. Caldwell

Years ago, a white ministerial colleague of mine, shared this story about his white congregation and their experience with their young organist who was black.*

My colleague said that at first there was resistance in the congregation to their new and young organist because of his race. But in time, their negative attitudes were transformed by his musical gifts and by his personality. Many of the older persons in the congregation "adopted" him as their grandson. He as a person became more important to them, than his race. I missed  seeing my colleague for a few months. The next time I saw him I asked about the organist and the congregation. He said this; "Gil, he developed a serious illness and died suddenly. The grief in the congregation was a kind of grief I had not experienced before. I realized that for many persons in the congregation, getting to know and love the black organist was the first time they had known a black person as a person and not as some-less than person created by years of prejudice". Then he said; "Gil, when he died, this was the first time many persons had ever grieved over the death of a black person whom they had come to know. His life and then his death transformed the bigotry and, "the hate that they had been taught by the time they were 7 or 8". (From South Pacific)

The "protection" of marriage as an institution, has become for some, much like the "protection" of segregation as an institution, that I experienced in North Carolina where I was born and Texas where I spent my teen-age years. Apparently for some, it is easier to maintain the status quo of institutions than it is to affirm the God-given humanity of LGBT persons and same gender loving couples. How many of them must live and die, before church and society affirm them?

----------

Throughout my ministry some persons have asked why I consistently in my writing and speaking, use illustrations that are race-based. I respond by saying that I do this because in my remembering of my racial experience and history, I am better able to understand and respond to the struggles of others. This I believe is what Supreme Court nominee, Judge Sonia Sotomayor was saying about her experience as a Latina. If I am unable or unwilling to allow my experience as an African American male, to influence my understandings of the bias and bigotry others experience, I compromise the meaning of my experience.