A Letter to NH Governor Hassan

friends, hug, b+wOn Monday, Governor Maggie Hassan (NH), issued this statement through her communications director: “The Governor believes that the federal government should halt acceptance of refugees from Syria until intelligence and defense officials can assure that the process for vetting all refugees, including those from Syria, is as strong as possible to ensure the safety of the American people.”
As a concerned citizen, as a Christian, as the New England Annual Conference chair of the Conference Board of Church & Society, I wrote this letter to the Governor, signed by twelve United Methodist clergy in New Hampshire. An abbreviated version will also be appearing in the Valley News in the next few days. The letter is being sent by mail, and by a link to this post, to the Office of the Governor. 


Dear Governor Hassan,

As United Methodist faith leaders in the State of New Hampshire, we write to urge you to reconsider your position, which calls upon the federal government to halt the resettlement of Syrian refugees within the United States and, by extension, our state.

We want to thank you for your deep concern for the safety of the residents of the U.S. and of New Hampshire in particular. As one of our elected leaders, it is clear that you take your responsibility to public safety seriously and thoughtfully, and you are to be commended for that.

There comes a time, however, when the cries and the suffering of our siblings in the human family cannot be ignored or denied; our response cannot be delayed or deferred. Recognizing the unity and interdependence of humanity, we are obligated to respond from the greatest parts of ourselves, not from the fears which would restrain us. These are the very fears on which terrorism seeks to prey.

It is fear that would check our compassion, fear that causes us to withhold our welcome. As a nation, our process for screening and evaluating those seeking amnesty as refugees already is thorough and arduous. Halting the resettlement of refugees to re-examine that process, at this moment when the need is so great, is a fear-based reaction that delays justice—and justice delayed too long becomes justice denied.

But fear does not have the final say. There is another way: the way of love. Love drives out fear. Loves sees the children and adults fleeing violent regimes as our own children, parents, siblings, friends. Love moves individuals to open their homes, schools to open their classrooms, faith communities to open their piles of donated clothing and household goods, and yes, government bodies to open their borders. Love refuses to sleep at night in the “Land of Opportunity” while huddled masses of people yearning to breathe free are held back behind miles of red tape. Love refuses to enter a season of celebration—of community, of family, of the presence of the Divine with us—while those most in need of that embrace are told there is no room for them at any inn.

As we prepare in our communities for even the possibility of receiving refugees, we find in fact that we are drawn closer to one another—faith communities, service organizations, public institutions, and individuals work collaboratively to extend hospitality and welcome in our homes, towns, and regions. The people of New Hampshire are strengthened by this work, not diminished. We are at our best, strongest, most resilient, most connected, and most compassionate selves when we are working together for the good of others.

Governor, we hope and we pray that you will continue your deep care for the well being of the people of New Hampshire, and will extend that same, unrelenting compassion and passion for justice to those who are not yet among us. We hope that you will be moved by love beyond the fears pressing around us, and will boldly lead our State in wise, thoughtful, open-hearted welcome to those refugees who seek, like all of us, to live in safety and peace.


Rev. Rebecca Girrell
chair, New England Conference Board of Church & Society
pastor, Lebanon United Methodist Church

Rev. Dr. David Abbott, New Hampshire District Superintendent,
New England Annual Conference of the United Methodist Church

Pastor Marilyn Ayer
pastor, Chichester United Methodist Church

Rev. Sharon Baker
pastor, Moultonborogh United Methodist Church

Rev. Casey Collins
pastor, Milford United Methodist Church

Rev. Virginia Fryer
pastor, Bow Mills United Methodist Church

Rev. Tom Getchell-Lacey
pastor, First United Methodist Church of Gilford

Rev. Barbara Herber
United Methodist clergy, retired, Gilford

Rev. Philip Polhemus
United Methodist clergy, retired, Meredith

(and 3 other active and retired United Methodist clergy in the state of New Hampshire)

Signing this online version:

Rev. Geisa Matos-Machuca
pastor, First United Methodist Church, Manchester


An Invitation from the New England Annual Conference of The United Methodist Church

Here is the full text of the motion I made, as amended and adopted by the 2014 session of the New England Annual Conference:

An Invitation

The New England Annual Conference of The United Methodist Church strives to be an inclusive conference that celebrates, develops, and affirms God-given gifts for lay and ordained ministry. We commend our District Committees on Ordained Ministry and Board of Ordained Ministry in their work of discerning wisely, fairly, and prayerfully the readiness and effectiveness of those seeking to be accepted as candidates, commissioned as provisional members, and ordained as deacon or elder.

Whereas, we oppose all forms of personal bias and discrimination, including institutionalized discrimination written into our Book of Discipline, as criteria in evaluating potential clergy members, even as we confess our complicity in systems of exclusion;

Therefore, be it resolved, that the New England Annual Conference affirms the following statement:

We believe God calls all persons to lay, and sometimes LLP, Associate Member and ordained ministry. We grieve instances of systemic discrimination, prejudice, and unjust practices that cloud the discernment of this call within The United Methodist Church. The New England Annual Conference extends our invitation to people who wish to explore if their call to ministry might be affirmed and/or lived out in the New England Annual Conference.

While we do not promise to accept such persons into candidacy or membership, we do promise to discern in the Spirit with justice, fairness, and consistent standards to the best of our ability, and we entrust our District Committees on Ordained Ministry and Board of Ordained Ministry to act accordingly.

Be it further resolved, that the New England Annual Conference encourages its churches, Board of Ordained Ministry, and/or District Committees on Ordained Ministry, upon request from a candidate/potential member, or an individual inquiring on their behalf, to extend a written invitation to individual ordination candidates or potential members, inviting them to apply for membership in the New England Annual Conference, in accordance with Disciplinary and Annual Conference requirements.

In the 18+ hours since this motion was adopted, I have already been moved and amazed by the statements of relief, thanksgiving, and joy from those who have been marginalized and harmed by The United Methodist Church. I’m thankful to have been part of this action of the Conference, and hope and pray that this might be the beginning of a new chapter for New England, for those living at the margins, and for The United Methodist Church. Justice and joy, friends!  – Becca


Let the penalty fix the “crime”

shame hands face coveredHere we go again…

A month after the Board of Ordained Ministry in Pennsylvania stripped Rev. Frank Schaefer of his ordination credentials for officiating at his son’s wedding and refusing to state he would follow the entirety of the Book of Discipline in the future, the United Methodist Church is back at it again.

The New York Annual Conference announced the date of March 10 as the beginning of the trial of Rev. Dr. Tom Ogletree. Like Rev. Schaefer, Rev. Dr. Ogletree is an ordained United Methodist Elder. Like Schaefer, he has a son who is gay. Like Schaefer, he officiated at his son’s wedding. In addition, Rev. Dr. Ogletree is a former professor and Dean at a Divinity School in Connecticut, oh, right, Yale, and before that Drew. Where he taught such irrelevant courses as theological ethics and Christian social ethics. And literally wrote the book in the church’s witness to the world– Oh, just read about him here.

At least one friend has compared the coming trial to that time that the Ministry of Magic tried to interrogate Professor Dumbledore. Not a bad comparison.

I don’t want to get in to all that right now.

These trials have a sort of fatalistic nature to them. We all assume that the persons on trial will be found guilty. I’m not sure this should be the case– after all, the church says we can’t officiate at same-sex weddings, but does not take time to define sex, or explain how, in the absence of legal background checks, medical screenings and examinations, hormonal and chromosomal lab results and so on, a pastor is supposed to determine such. But I digress.

Let’s assume for a moment that Rev. Dr. Ogletree is found guilty of violating the unjust law as laid out in The United Methodist Book of Discipline. Where the real interest lies is in the sentencing.

Some clergy members who have been found guilty of such violations have their credentials revoked, as was the case with Rev. Schaefer (legal or not). But in 2011, the jury in the Wisconsin Annual Conference sentenced Rev. Amy DeLong (found not guilty of being a “self-avowed practicing homosexual” but guilty of officiating a same-sex wedding) with a twenty day suspension, and then charged her to research and write a paper addressing the nature of the clergy covenant, how it has been harmed and how it might be healed.

The old saying goes, let the punishment fit the crime. But DeLong’s “punishment” seemed more intended to fix or at least address the root problems in the alleged “crime.”

What if the jury in Rev. Dr. Ogletree’s trial took that approach? What if they used this opportunity not to punish Ogletree or scare others into compliance with laws they find unjust (how’s that working for ya?), but to address root problems in this issue?

Specifically, I would like to see the jury, should they find Rev. Dr. Ogletree guilty of a violation of unjust church law, instruct him to create or propose a system for dealing with charges that persons are self-avowed practicing homosexuals or have officiated at same-sex weddings, in ways other than trials. Church trials are a waste of time, money, human resources, and spiritual strength. They show the watching world that The United Methodist Church is divided and broken, and no better able to live together in difference and brokenness than middle schoolers on the playground. Yes, they highlight the injustices in the system and as such become a force for eventual change, but I fear there won’t be much of a church left by the time they’ve accomplished that work. If only we had a former Dean of a theological school, a professor of Christian ethics, an author who has researched the church’s witness to the world on social issues, and a pastor and parent with life experience to reflect with us on these things!

So that’s my modest proposal for the jury in the Ogletree trial: Find Rev. Dr. Ogletree guilty if you must (although try to see if you can get your terms and concepts around sex and sexuality and gender and gender identity somewhat consistent if you can). But then consider the injustice of the letter of the law. Consider the pain to the whole church and the whole world for as long as the world is still listening to anything remotely called “church.” Consider the resource and gift of the person in front of you.

Seek the Middle Way. Remain in connection. Work for justice and for healing.

Let the punishment at least try to start fixing the crime.

The courage of couples

wedding rings 1Tim Schaefer takes the stand today.

Tim’s father, Rev. Frank Schaefer, was found guilty yesterday in a United Methodist Church trial for officiating at Tim’s wedding to his similarly-gendered partner six years ago. An inactive member of Schaefer’s church, angry because his mother and Schaefer had a disagreement which led to her being fired from her position as organist by the church’s personnel committee (SPRC, for Methopeeps), hunted down the marriage license and filed a complaint against Pastor Frank, just after his mother’s termination and just before the statute of limitations ran out.

Today, the jury will hear testimony to decide a sentence for Rev. Schaefer, which could range from a reprimand to being stripped of his credentials as a United Methodist clergy person.

Much has been made about Pastor Frank’s love for his son, which motivated him to officiate at the wedding. While this is beautiful and true, I rather think that all clergy should be motivated by their love of other people’s children as well. Nevertheless, Pastor Frank’s action is rightly heralded as heroic, courageous, and loving.

But what about Tim and his partner? What about the couple dragged into the spotlight for doing what couples everywhere long to do when they are in love and want to spend their lives together?

The sad fact is that when a United Methodist clergy person officiates at a wedding for persons who are of similar genders, that clergy person takes a risk with her or his livelihood. But the couple getting married takes a risk as well. Their names get printed online and flashed across TV screens. Their pictures are plastered on newspaper articles and church websites. Their marriage, relationship, sexuality, and very personhood are dissected, debated, shamed, and stigmatized. The counsel for the church yesterday used his closing argument to rant, not about a violation of church policy, but about the “unnaturalness” of homosexuality.

It takes a special sort of couple to be willing to subject themselves to such a spectacle, centered around what should be a celebration of their love and commitment before God and their loved ones.

I think this is why we see so many trials and cases in mediation involving pastors officiating for their children: Frank Schaefer, Tom Ogletree, Steve Heiss. The couple married have to agree to journey with their officiant into the dark pit of church policy, hateful rhetoric, and punitive judgements. It takes a trust that perhaps these children share with their parents. It takes courage on the part of the couples, to become the faces of the pain inflicted by the church’s injustice.

I have talked with similarly-gendered couples contemplating getting married, and we have discussed together (something I’ve never had to discuss with a heterosexual couple!) whether or not they are willing to be part of this frenzy, whether they want to take and disclose an action that could make their wedding day a political hot topic. Across the board, they have said that they did not want to be subjected to such public scrutiny, and I affirm their choices to maintain privacy and sacredness for themselves. The outcomes of those conversations are not mine to disclose; they belong to the couples themselves.

And so today I give thanks and I pray for the courageous couples who are so willing, who allow their love for one another to also be a call for justice, who invite the world to come barging into their relationships, so that God’s justice might one day barge into our church.

Today I give thanks for Tim.

Embodiment and Authenticity (Talking Taboo)

taboo coverOver a year ago, I wrote an essay for an amazing compilation, Talking Taboo: American Christian Women Get Frank About Faith (Erin Lane & Enuma Okoro, eds), which officially launches today. I’m overjoyed to be included in this book, a huge collaborative effort, and looking at the other authors I’m humbled and a little confused as to why I got to be part of something so cool. My copy came in the mail on Friday, and I excitedly tore into it.

And quickly realized that much has changed for me in the past eighteen months or so. And I don’t just mean my name.

My essay, “The Pastor has Breasts,” dances in the dynamics of pregnancy, pregnancy loss, breastfeeding, and embodiment as they intersect with personal boundaries. It’s the story of two congregations, three pregnancies, and one scary incident where my lived, embodied authenticity contributed to me feeling too vulnerable and unsafe. I hope people read it not as a cautionary tale about being too approachable or “human,” but as a wrestling with the struggle of embodiment and authenticity in a space and a vocation where those are still challenging and potentially unsafe, particularly for women.

I don’t regret the words I wrote, or the story I shared. I think my essay has an important place in this compilation, standing in dialogue with other essays about one’s body and/or about pastoral roles. Surely there are new and relevant stories I can tell from today’s vantage point (and someday may), although other women have written about divorce and relationships, so I’d be in different conversations within the collection.

But the biggest difference I see now is how my story about physical authenticity and vulnerability is a metaphor or  perhaps an illustration of a larger theme in my life. Just as I embrace my femaleness and my body, not apologizing for the “discomfort” people may feel when forced to deal with the physical reality of who I am, I also strive to be honest about my life and the situations I am going through. In each case, this real-ness is not only something I personally value, but it runs the risk of putting me in situations where I feel more vulnerable– sometimes more vulnerable than I want to be. Coming through separation and divorce and entering into single parenthood in a way that has been public and honest was only somewhat of a choice; there was very little I could hide about my struggle even if I wanted to. The result is that I’m open to support and critique, solidarity and prying questions, affirmation and painful rebuff.

If I had the essay to write over, I’d draw out this connection, and talk about how physical and emotional vulnerability intersect in ways both beautiful and damaging. I think this is true for all of us, and might only be elevated in the lives and experiences of women. For me, it’s not a commitment I’d ever want to back down from. I believe authenticity is important and I wouldn’t know how to live, much less minister, in any other way. That this embodiment and authenticity come with vulnerability is a given; that this vulnerability can be too much or even dangerous to physical or emotional well-being is a reason for pursuing strength and wholeness, not for shutting down.

Other things I’d change, now that I’ve seen the published book:

I didn’t realize how many of the contributors come from more conservative, evangelical backgrounds and denominations/sects. These contexts have shaped their experiences profoundly, and many of their essays convey the dissonance between where they may have started and where they have come. My writing takes for granted that I’m steeped in mainline to liberal protestant Christianity, which is fine because that is my context. However, there are things I gloss over about that, and seeing it as part of a compilation now, I’d have done more to name the relative openness of United Methodism to women as leaders and pastors, and the progressive theology that is my oxygen, from which statements like breastfeeding my daughter in the sanctuary was sacramental come.

I’d have left out the Reverend in my name in my bio, seeing as no one else used it where applicable, and now I feel stuffy. I would of course have changed my last name entirely (the legal change happened even after the very last last last proof went to print), but I am glad I did not excise evidence of my then husband from the piece. He was and is part of the story.

I’d have submitted a better picture, without a robe. But hey, I was distracted at the time, and felt horrible about both my body and my life. I didn’t have a lot of pictures of me smiling. Too vulnerable? Too real?

My learning continues.

Looking for a place to purchase Talking Taboo?

1. Let me know if you’d like to buy a (n autographed) copy from me and I can order up a box to sell and share.

2. Contact a bookstore near you and ask them to carry the book– this is great for spreading the word!

3. Buy from the publisher, White Cloud.

4. Buy from Amazon.

Follow more conversation from the editors and contributors at the Talking Taboo blog (webetalkingtaboo), and on Twitter #TalkingTaboo.

Link love

Here is an column about the #DreamUMC movement I wrote for UM Reporter.

I’m still working on a summary of last week’s chat– hopefully by the end of the day, and Jeremy is hard at work on the break down of work/interest groups. Stay tuned to the facebook page and twitter account!

We All Have a Dream…

The DreamUMC conversation is more than two months old, and growing in some exciting ways. We are putting words and ideas to action, and finding new partners across denominational lines.


Coming out of the 2012 General Conference, many delegates, volunteers, and folks who had followed the proceedings from afar looked for a way to continue a broad conversation about the United Methodist Church and the directions into which God is calling us. Using the social networking platform of Twitter, we created space for this communication through the account @DreamUMC and the corresponding hashtag #DreamUMC. The central goal is to have the communication and vision building be as open, grassroots, and participatory as possible. We fundamentally believe that there is something inherently Methodist about seeking out, listening for, and valuing every voice, rather than assuming direction comes from the top. Sometimes—often, even!—the Spirit speaks boldly through the people one might least expect.

Every two weeks, Monday nights at 9 Eastern, we have participated in moderated Twitter chats or “tweetups,” where people follow the same hashtag at the same time, and respond to discussion questions. Three separate people from two different Jurisdictions have moderated the chats, and participation has been strong, with the number of people tweeting declining, but the number of new tweets and secondary level questions increasing as the conversation goes deeper. The chats are archived on a Facebook page so that people who can’t tune in at that time can read the questions and responses later. Often, one or more person summarizes the conversation (here’s one of my early summaries) for people to read.

Challenges and Benefits

Certainly there are challenges and drawbacks to this method; not everyone is able to use Twitter and Facebook or comfortable in those platforms. Our conversations have been tipped toward United States based individuals (although we have several participants who sign in from Europe or Africa), and most popular in those under 40 (although there are again many active participants who are young at heart if not in years). Overcoming these limitations to being inclusive with respect to age, geographic, and socioeconomic status remains a top priority.

The benefits and advantages are stunning, however.

One might expect the conversation to be monolithic theologically, or to point to particular polity positions. This has not been the case. In the open conversation forum, participants have voiced widely diverging opinions, beliefs, and positions, and returned to engage with one another two weeks later. Sharing insights, the people tweeting have offered up a wide range of creative, forward-thinking ideas on a range of topics from the major lessons of General Conference to the need for theological and spiritual formation in local churches, from the essential qualities of an episcopal leader to spreading the message and model of DreamUMC’s open-source conversation.

Focusing the conversation

With people weighing in from around the United States and around the world, both during the chat and on their own time, the folks of DreamUMC have begun to identify key areas of focus for conversation and action moving forward, including building toward a United Methodist Church that is more connected to its Wesleyan heritage, has a stronger focus on discipleship and development, more inclusive, and more equitable globally. For weeks, we have discussed the need for education and formation in local churches, and for the development of lay and clergy leadership at all levels of the church. We have also heard frustration about the divisions, exclusions, and process-related technical details that keep us from being as effective as we can be in mission and service (like debating almost all critical topics using Robert’s Rule of Order rather than living into a more open and holy conferencing style).

These areas of interest are exciting to think about as the conversation continues. The plan is to invite participants to place themselves on one or more teams and work intentionally around these topics, while continuing the wider discussion about the United Methodist Church as a whole, and where the Spirit is leading us in the months and years ahead. For a full list of the topics we’ve lifted up, or to add a topic that should be included, please visit the DreamUMC Facebook poll.

Ecumenical dreams unfolding

One of the most exciting developments in the DreamUMC movement is not limited to the UMC. At the recent Presbyterian Church, USA General Assembly, a conversation began on Twitter that was very similar to the conversation that we had experienced at our General Conference. One United Methodist, following the PCUSA tweets, mentioned this similarity, inviting the participants there to peruse the conversations that we’d been having through DreamUMC, and suddenly @WeDreamPCUSA / #DreamPCUSA was born (you can read Rev. Andy Oliver’s perspective on the launch of this sister movement here).

Within days, new hashtags and user accounts popped up for other denominations, including the United Church of Christ (@DreamUCC and #dreamucc), the Episcopal Church (#Acts8), the Disciples of Christ (#dreamccdoc) and a broader ecumenical gathering, @MainlineDreams / #MainlineDreams. Together, we’ve begun to think of ourselves as a movement not unlike the “Arab Spring,” in the term Andy coined as the “Mainline Summer” (there’s a short summary of the known movements so far here by Rev. Emily Heath).

Dreams carry forward

My personal hope for this wider movement is well stated by Emily when she calls for a “new chapter in mainline Christian renewal.” That’s what we’re talking about here: reconnecting to the things that make us Christian, that give us power and purpose as the Body of Christ, and that inform and shape us in our various theological and historical foundations. In talking with a friend from another denomination this morning, we reflected that the ecumenical movement has historically focused on either mergers or, more typically, on sharing in mission. What if this time, we focused on a different kind of mission: to reclaim and reinvigorate mainline Christianity, to engage with a culture hungry for meaning and purpose and connection, and to offer what the church as a whole has found in Christ, trusting that individuals will flock to the particular and distinct denominations with which they best resonate?  Can we, this summer, this year, at this season in the church, open a conversation at all levels and in all places, hearing, discerning, and sharing where God is calling the Christian church into a new and more relevant, vital, connected future?

Now that’s a dream I want to live into.


Get every new post delivered to your Inbox.

Join 1,092 other followers