Sermon: “Heart-Deep”

OLYMPUS DIGITAL CAMERA“Heart-Deep”

(March 22, 2015) God promises to write God’s covenant on our hearts, but what does that mean? What does it really look like to learn God’s love and grace by heart? (Jeremiah 31:31-34)

This sermon describes an event from early in my ministry that was challenging and disturbing. Trigger warnings: death, murder, violence, fear of hell, questions of forgiveness.

Sermon: Subversive Salvation

404908_10200695914301791_1257083917_n“Subversive Salvation”

(March 15, 2015) God’s grace has a mysterious way of turning upside-down our expectations and subverting the things of pain and loss into opportunities for transformation. Rather than take from us the pain of life, God transforms pain into hope. Where are we in need of that promise today? (Numbers 21:4-9)

Sermon: Prohibitions and Promises

flower fence freedom“Prohibitions and Promises”

(March 8, 2015) Not only do we tend to resist being told what to do, but we strip faith of its power when we reduce it to a series of do’s and don’t’s. What if, instead, we viewed the Word of God as a promise and a vision of who we are called to be? Might we see it not as something that constrains us, but as something that helps us grow and flourish? (Exodus 20:1-17)

Sermon: When All is Lost

fire big use

A fire consumed the building in February of 1992

The original structure of LUMC

The original structure of LUMC

“When All is Lost”

(March 1, 2015- 23rd anniversary of the burning of Lebanon UMC) Church member Jeanette H. remembers the burning of the church more than two decades earlier, and the congregation that worked together to rebuild afterward. As we reflect on loss, we hear again God’s promise of hope– sometimes the hardest promise to hold on to in the face of loss. Can we see the promise of the future in one another? (Genesis 17:1-7, 15-16)

 

Sermon: The Valley of Transfiguration

valley1 sm“The Valley of Transfiguration” 

(Feb 15, 2015) The disciples encounter a revelation of who and what Jesus is on the mountaintop, but this is not the only story of God’s revelation in Jesus? Can we expand our understanding of God and of ourselves by hearing and telling multiple stories? (Mark 9:2-9)

This sermon (preached with a substantial cold) is based on the Huffington Post piece “Forsaking the Whiteness of the Transfiguration” by Keith Anderson, and the TED Talk “The Danger of the Single Story” by Chimamanda Adichie.

Reflecting on the Social Principles Consultation

My notes on the "Nurturing Community" section.

My notes on the “Nurturing Community” section.

A couple of weeks ago, I traveled to Washington, D.C. to the offices of the General Board of Church and Society of The United Methodist Church. There I participated in a Consultation on the Social Principles, one of eight planned meetings “to consider a process about how to make the United Methodist Social Principles more succinct, theologically founded and globally relevant.”

At these consultations, participants looked at the Social Principles– statements The UMC makes on various topics (read the text online here) in small groups and asked:

  1. What role do the current Social Principles play in enhancing the mission and ministry of The United Methodist Church?
  2. How much or how well have the current Social Principles served to empower mission and ministry in your geographical area?
  3. What might globally relevant Social Principles look like?

The consultations in Washington were live streamed and recorded, and you can view much of them online at this channel. I can’t find the place where we discussed marriage, sexuality, and abortion, so I can’t link directly to that. If you’d like to hear me rattle off on some other stuff, you could jump to 57:00 in the 1/16 11 am session (ecology), 19:55 in the 1/17 morning session (corporate responsibility), or 28:55 in the 1/17 afternoon session 2 (restorative justice). Although for my money, the winner for the whole consultation was Sunny’s “Social Principles for Texans” in that same video, 34:30.

It’s actually fairly easy to summarize what our group in particular and I believe the consultation overall thought about these questions.

1. What role do the current Social Principles play in enhancing the mission and ministry of The United Methodist Church?

On almost every issue, we felt that the ministry and mission of The United Methodist Church were enhanced by the Social Principles because they indicate that our church says something about important challenges in our world. We gave thanks that ours is a church that clearly and emphatically opposes the death penalty, that defines abuse as verbal, psychological, and sexual in addition to physical, that calls for just economic practices and so on. However, in nearly every social principle, we found ways in which the ministry and mission of The UMC was harmed by either not being strong enough on a position, by being too United-States-centric, or by using language and upholding positions that are hurtful and inflict harm on people.

2. How much or how well have the current Social Principles served to empower mission and ministry in your geographical area?

Again, on almost every issue, individuals could point to examples of using the Social Principles to educate and advocate in their contexts. We heard from one another about opposition to gambling, calling out usurious lending, advocating for organized labor, and on and on. We gave thanks for the 1908 Social Creed of The UMC, and the rich history of our denomination in the struggle for justice in labor and economics particularly. Again, however, we also heard examples of places where the Social Principles have undermined local ministries, most notably and predictably, by driving away and harming LGBTQ persons in our communities and circles of beloved ones.

3. What might globally relevant Social Principles look like?

Our first and simplest answer to this question: SHORTER. Our group felt that in order for the Social Principles to be relevant worldwide, they would need to

  • Be shorter– less is more
  • Name values (principles), not behaviors (positions)
  • Be positively worded– state what we believe, not what we oppose or fear
  • Be statements that incorporate theology and human dignity we can’t just re-state a universal statement of human rights, but say something unique to us as people of faith
  • Contain only that which is applicable cross-culturally or world-wide

We do feel that this is possible, and that there is much The United Methodist Church specifically can say about most or all of the issues named in the Social Principles. In addition, the current Social Principles contain specifics about living out these principles (where we manage to articulate them) in ways that are contextual. As I describe at 32:45 in this session, our group suggests that we have this shorter, worldwide set of principles and then hopefully many books of resolutions (The UMC currently has one Book of Resolutions), specific to different contexts and cultures, including United States’ culture(s), which are contextually written, time-specific, and give relevant examples.

Finally, it is important to note that the goal of these Consultations is not to amend or re-write any of the Social Principles. The feedback from these Consultations is being summarized and crafted into a proposal to the next General Conference (in Portland, OR, in spring of 2016), to then develop a plan for how to update, amend, or re-write the Social Principles. Yes, we all just love the glacial rate at which institutional change happens. Fortunately, nothing stops any United Methodist anywhere in the connection from writing and submitting their suggestions for re-writes and changes. My experience at the Consultation convinced me of the need for shorter, values- and theology- driven, positively stated, world-wide relevant re-writes to each and every Social Principle. 

So I’ll be over here, working on just that.

The White Echo-Chamber

I’m offering these reflections honestly, as part of my own thinking and growing, and to share what I see. I’m claiming no special awareness or insight, and I really don’t want to compare how enlightened I am to anyone else. Spoiler: not very. You probably have more non-white friends than I do, and that’s cool. My self-reflection is about what I can learn about myself, and how I can do better.  

hands children black whiteAs part of my preparation for the Board of Ordained Ministry meeting next week, I read this article, which in turn references this study, and states “in a network of 100 friends, a white person, on average, has one black friend.”

This made me curious. I used my Facebook friends list, which inflates my friends in both number and diversity, by including people who would otherwise be separated by geography. Still, it’s a sample set I could easily identify. I know it’s not a perfect or scientific exercise, but it’s a place to start.

I have about 840 friends (excluding duplicate accounts, people’s pets, and group pages)
35 people– 4%– are people who are black. An additional 41 people are non-white members of other ethnicities (5%). In total, 76 of my Facebook friends (9%) are not white.

As I reflect on this, several things come to mind.

1. My shelter and privilege– and loss– as someone who has lived primarily in 95%+ white communities. I grew up in a town of less than 1000 people. In seminary, I looked back at some demographic information from the 2000 census in the larger town nearby, the place where I went to high school. There were listed on that census “African American: 6.” Six people. In the whole town. I knew the names of all six. I don’t think that’s a good thing; homogeneous communities don’t help individuals learn about much beyond their own experiences. And while I did learn a little from the experiences of at least three of those six people– black men as close as family– nothing can undo the whiteness of my childhood. It’s not bad, per se. It just is. Compared to my friends who have lived in more populated and diverse areas, I start farther back on the line when it comes to seeing, owning, and dismantling my privilege and racism inherent in homogeneity. 

2. The tremendous gift of friends who have shared their experiences with me so I can see beyond the blinders of my social location. I’m embarrassed, looking back, by the ignorance of my questions and lack of understanding when I did venture into the wider world. In college and then again in seminary in the Boston area– my first and only daily contact with an actual city– I was a well-intentioned but largely naive white girl. I know that no one was under any obligation to be patient or loving with me as I blundered my way through that early awareness. And yet, time and time again, I’ve been met with people from a variety of racial, ethnic, and cultural backgrounds who have been patient, kind, long-suffering, and honest, people who have let me make mistakes and called me out gently but clearly. That’s not the responsibility of people of color, to educate and pull along their friends and classmates and peers. Each time, it is a vulnerable, unmerited gift. Thank you.

3. Where I see color, and where I don’t, and what that might mean. This is not something I’m proud of by any means, but it’s something I observed. Fascinatingly, as I was going through my friend list, person by person, looking at profile pictures and calling to mind friends by name, I noticed that there are some people whose ethnicity I instantly think of, while others I only was able to identify as non-white after thinking intentionally about it. Family members topped the list, followed by friends who are bi/multi-racial, and then followed by Facebook friends who I know in a particular role or function. What does this say about the times I “forget” the ethnicity of persons in my circle? That the role of family or of function is the primary category for my brain while skin color is secondary? That bi/multi-ethnic persons suffer the same erasure in my consciousness that these friends have also reported in their lived world experience? No conclusions here, but a hard thing to look at for me.

4. The choices I have made and can still make about where and how I make and keep friendships that shatter my echo chamber. Living outside Boston in a duplex instead of as a single person in an apartment downtown, trying to make friends “as a couple” with my first spouse, being immersed in the dominant cultures of the towns in which I’ve lived: these have increased the number of friends I have who look (and think and act) like me. Intentionally staying in touch with people I’ve met on travels, getting out on my own, looking for the people on the margins of my communities with whom I might actually have more in common: these are choices that have increased the diversity of my friendships in every way when and where I’ve made them. And the good news is, I get to pick how I approach the world, so I can continue to do the latter.

But number five is the beauty. 

5. The church is the place where I have broken out of my echo chamber. I realize that for some, the church is a homogenous, white, straight, middle class institution. Certainly for some, the church is less diverse than the rest of their lives. But for me, the church, The United Methodist Church, is a place where I have come in contact with and relationship with more people unlike me in every way, including ethnicity. When I look at those 76 people who are not white, nearly all of them are people I know through church– mission trips, the worldwide UMC connection, local connections and friendships that bring me into places and into the lives of people where I might not otherwise go. The church has made my life richer and fuller, given me colleagues and friends that I would not otherwise I have met, and opened to me a world of connection and grace that would never have been possible for me without it.

For all its faults, the church has given me the extraordinary gift of a life that is broader than my own context. It’s incomplete, but that’s a beautiful kin-dom.

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