Transforming Ourselves as We Transform the World 6-23-13

     

Transforming Ourselves as We Transform the World    6-23-13

            God, we pray for all those people who are members of MCC worldwide.  Help us to remember to pray for them and celebrate their churches and communities.  Teach us to look beyond our comfortable walls and enjoy the wonder of your created world in all her diversity and joy!  Help us today to hear your sweet soft voice.  Amen

            Today is the day we end our series on MCC values and purpose.  It has been a varied journey and has changed along the way.  In this series of sermons, I want to leave you with a very important message:  MCC is growing and changing all over the world.  We must become involved in this denomination as a global movement in order to serve God beyond our comfortable borders. 

            Rev. Elder Dr. Nancy Wilson introduces us to the International Task Force of MCC like this:  “After General Conference in 2010, the Governing Board sent out applications and went through

an exhaustive search for members of the ITF.  We also set out a plan and parameters, …  We were looking for people, mostly from outside the US., who had demonstrated leadership in their local church or area, who had expertise but not preconceptions. … most of the people on the ITF had little denominational level experience or baggage, though they have a devotion to the mission and vision of MCC.  We were so thrilled at the number and quality of the applicants and gave them a huge task.”

            One of the important things the Task Force did was to review the history of MCC. Dr. Juan Battle , professor of sociology in New York City, met with the Steering Committee by phone

7 May 2011, while the group met in Glen Mills, Pennsylvania, USA. He analyzed UFMCC in terms of phases during the life of the church. Battle stated that the first phase of MCC was the “LGBT Church.” During this time, MCC brought the message that God’s inclusive love extended to all persons, that God made LGBT people and loved them the way they were. The second phase of MCC’s development was “The AIDS Church.” MCC had a full-time pastor of HIV Ministries. MCC congregations around the globe provided pastoral care at hospices and hospitals and helped families come to terms with HIV and AIDS. The third phase of MCC was the “Human Rights Church.” He reminded them (and us) that MCC is well-known throughout the world for its work in Eastern Europe, Jamaica, Africa, Latin America, and North America as a leader in demanding the human rights of religious freedom, freedom of association, and freedom to marry of all persons.” 

            In 2008, Rev. Elder Diane Fisher, a First-Nation Canadian, wrote a Human Rights Protocol for MCC, which was adopted by the MCC Council of Elders at the time in August 2008. It

reflected MCC’s acknowledgement of the Christian mission to bring God’s transformative love through Jesus Christ into reality by supporting the right for all people to be fully human as God intended. “We are called as Christians to

• stand in solidarity with those who are marginalized and oppressed

• be partners in working for change

• be witnesses who call attention to Human Rights abuses

• be a voice in the international community for justice

• lift up new generations of remarkable, far-reaching spiritual activities

• build on hope and create our future.”

            The Task Force concluded, “MCC is now both an inclusive church for all people and a church that respects and embraces human rights, whilst still ministering effectively and powerfully to the LGBT community that gave birth to MCC. This is often challenging but is also central to MCC’s missiology as Christians working out what they believe to be God’s Will in the margins of society.  The struggle to defend minorities, preserve human dignity, and support human rights will be a long and enduring one.  The hope of many rests on us.  This is certain.

            The Task Force also spoke with Rev. Pat Bumgardner who is the head of the Global Justice Team.  She stated her belief that everyone involved in church planting should have a firm grounding in the Gospel as an instrument of social change.  She explained that financial support for the ministries GJI is undertaking and any newly planted ministries is one of the most crucial issues for MCC and the ITF.

The ITF looked at leadership development for pastors, the roles of lay delegates, leadership development in geographical areas, clergy and laity training, the Code of Conduct and Judiciary, and leadership in general within the church and the denomination.  They noted, “Churches often appoint individuals to perform selected tasks that are predefined or

characterized as functions of leadership, rather than accepting all people as leaders and

supporting them as they live into their individual callings. It is the case, though, that no human can lead others effectively without first being led—servanthood is a part of Christian leadership. Paradoxically then, emphasis for developing leadership in the Church lies in developing servanthood.

As a very important part of their study, the ITF explored issues of cultural diversity within churches and the acculturation of MCC in the communities that become a part of the denomination. The task force encourages all churches to be open to the rich varieties of cultures in communities, providing accessibility for speakers of other languages and for those persons with hearing and visual impairments. Radical inclusion of persons of all genders, gender expressions, sexual orientations, races, nationalities, abilities, and economic status should be a priority.  The importance of adapting the MCC experience to local cultures has been a major topic of exploration for the ITF. As groups approach the denomination for information about worship, theology, and structure, they should be encouraged to apply their cultural ethics, music, art, organizational style, etc. in their group development. However, the internalization of historical and current oppression by outside churches and governments can lead to lack of pride in one’s own culture, particularly if that culture has been maligned as inferior for centuries.

The International Task Force looked at communion as very important in inclusion.  Open Communion is an aspect of MCC theology and practice that liberates people from any culture that has kept them away in the past. Millions around the world, heterosexual as well as LGBT people, live on the margins believing they are unworthy and unlovable.

            Finally, in the conversations of the International Task Force, several themes and core ideas began to emerge. 

First—Believe , Trust, Have Faith—Expanding and consolidating the global ministry of MCC is not going to be met without opposition. MCC must remain faithful to the God who makes the ministry of MCC authentic, as well as trust that God will empower the denomination to bear the witness they believe God desires them to bring.

            Secondly—Transformation—MCC has a transformative ministry to bring to the global community. “Tearing down walls and building up hope” throughout the world would positively change lives, societies, churches, communities, and families. States of being and ways of doing that are not yet realized must be imagined. If the denomination and the ITF want constructive solutions to current and future challenges, then everyone must think and pray creatively and imaginatively to foresee and explore these challenges and envision ways around them. MCC should be open to new ways of being church and of being God’s witness.

Thirdly—Authentic Community—Whatever changes or evolutions happen within an organization, it should not lose the authentic voice of the community it serves. In order to retain its authenticity as a globally inclusive community church, MCC must be responsive to the indigenous roots of the local churches and be adaptive to accommodate the diversity of that in dignity. MCC is Metropolitan Community Churches: Community is the middle name. This, by definition, should be a group of people, brought together in community to share common ground and relationship with one another. It is the people and the fellowship that defines what kind of a

group and community MCC is. The conversations of the ITF centered around the premise that it is the people, the members of MCC and the wider community, that should be driving any

exploration of who and what MCC is as a church.

In the fouth place—Inclusivity—MCC identifies first and foremost as an inclusive church. Any expansion or consolidation of its global ministry must embrace inclusivity at its heart. It was important for the ITF to talk about what it means to be inclusive in today’s age, and how inclusivity might be seen differently in different times, cultures and contexts.

Finally—Accessibility—In order for church to be inclusive, MCC must be accessible. Much of the ITF’s conversations centered on maintaining or improving accessibility for all members of the worldwide community to the transformative gospel and ministry that MCC believes it is called to share. MCC now exists in a technological age. Failing to use technology eventually leaves organizations or individuals on a back foot, as they struggle to keep up with society’s expectations. On the same note, an ability and willingness to embrace new technology at the outset can maximize efficiency and efficacy in ways that were not possible previously.

            The International Task Force has learned that adaptation, as in biologic evolution, is the key to the survival of MCC. The churches must adapt to changes in demographics in their locality, changes in technology, and changes in people’s desires for spirit-filled worship.  Young people must be included in leadership positions in churches to keep the process fresh and in step with the times. All assumptions must be challenged, and the church should be continuously reinventing itself. The denominational structure may need to be adapted to meet the needs of a widely dispersed global church. The culture of MCC must be adapted as it arrives in culturally diverse locations so that a new story is written for new churches. The history of MCC is inspirational and must be shared with all new participants so they will be encouraged to persist in their efforts to achieve more civil and religious rights in the face of oppressive cultures and governments. Inspiration combined with faith leads to transformation.  Amen and amen.

Renewed by a Spiritual Revolution in MCC--6-16-13

To be published soon

A God with Open Arms in MCC--6-9-13

“A God with Open Arms—in MCC”  6-8-13

God, Father and Mother of us all, You created us to dine with You at Your holy banquet.  Keep us on our toes, always alert to participate in the coming of your reign of justice here on earth.  Let us grow together as Your church and as Your children.  We ask these things in the name of the one who taught us what loving You looks like.  Amen

               When I began my study of this week’s element of MCC beliefs and values, the choice of scripture seemed obvious.  A “God with open arms”--almost nowhere is it more obvious than in the parable of the Great Banquet that God is eagerly waiting and wanting us, just as we are to come to God’s table and feast on the riches of justice and peace.  Let’s take a look at our story.  Jesus has just finished a story about being willing to be last in God’s kingdom, in order to be first.  One rather perceptive listener states the obvious, “What a blessing it will be to be seated at God’s table.”  Jesus agrees with him and then tells the story that is the focus of our study today.  It seems a king (aka, God) had prepared a great feast.  The king sent a servant out to gather all those who had been invited.  One after another, they begged off, citing reasons that were really not very plausible and sounded pretty lame.  The king (aka, God) was angry.  After all, it had taken a lot of work and a great deal of expense to prepare such a meal.  So the king (aka, God) sent the servant back out to round up all the folks who would never expect to be invited to the king’s house for a feast—crippled folk, poor folk, sinners, all those who had been shunned by the polite society of the day.  The servant helps then all find a seat and then he returns to tell the king (aka God) that there is still more room.  The king (ok, you get my point) tells the servant to go now into the country side and invite anyone who didn’t get invited the first time.  The king declares that no one who turned down his first invitation should get a second chance.  The king only wants those who no one else would want at the banquet. 

Approximately two years ago, I and several of you, began praying that God would send to Open Circle all those folks that no one else wanted—and that we would become a safe haven for people who don’t fit in any other description of “church”.  I think that God has honored and continues to honor that prayer.  What is really a miracle is the way God changes us when we accept the invitation to the great feast of God’s riches.  Listen to the purpose of MCC that we are studying today in light of the story of the “great banquet”:  “At MCC, we come as we are to Christ and are changed by what we find.  We experience a God with open arms, inviting all to take the sacred journey of faith and transformation...  We are one of the many voices of God that, until now, has been lost in the margins!”

               For whatever reason, many of us would have been among those people who were invited only after the wealthy and well-to-do turned away from the invitation to spiritual transformation and faith.  And, I am proud to be among those thought less desirable by society, because I know I am, therefore, among those most desired by God.  I think both the parable and the stated purpose of MCC has much to say to us today.  We may think that the wealthy and the well-to-do are fairly easy to identify.  I, for one, am ready to jump on the bandwagon and determine that the Jerry Falwell’s , the Anita Bryant’s, the Westboro Baptist Churches and most of the Evangelical Religious Right are among those who God invited first.  I had to tell myself that this is too easy.  God intends for us to look deeper.  

               As always, it is important to look at the context or the occasion where Jesus is telling this story.  He has been invited to a luncheon given by one of the Pharisees.  Now, before we settle into an “Oh, how nice” mindset, we must remember that everything the Pharisees did was to try to trick Jesus into violating one of the Jewish laws so that they could prove he was not from God.  This time they were trying to trick Jesus into healing a man on the Sabbath.  Jesus, on to their intentions, turns the table, so to speak, on them.  Not only does he heal the man, he ridicules their attempt to trick him by asking them what they would do themselves if someone desperately needed their help on the Sabbath.  Their protests were quickly changed to mumbles and frustration.  Showing them to be the hypocrites that they were, Jesus then talks about humility—the kind of humility that is obvious in those who do enter God’s reign.  After his discourse on humility, he reminds them that only those who have that kind of humility will see God’s final glory.  In words, that probably sounded very strange to them (and very treasonous), he told them that they must have humble hearts if they were to actually inherit the resurrection of the righteous.  Now the Pharisees and the scribes were sure that they were the righteous.  Weren’t they the ones who lived up to every tiny little letter of the law?  (It doesn’t take much of a leap to begin to see who the modern Scribes and Pharisees just might be.)  In Jesus’ time, and today as well, some who viewed themselves to be the most righteous were those who gave up or appeared to give up much for the kingdom of God.  Jesus walks in and turns their view of themselves and those far under them upside down. 

               And, then, Jesus goes for the jugular, so to speak.  In his second story about banquets, Jesus tells us of the banquet that ends up being full of the lowest of society—those unaccepted, those shunned, those rejected by “proper society”.   Jesus is not the first to compare God’s reign to a banquet.  The prophet Isaiah described it in the same way.  "The Lord of hosts," verse 6, Isaiah 25, "will prepare a lavish banquet for all peoples on this mountain. A banquet of aged wine, choice pieces with marrow and refined aged wine… The Lord God will wipe tears away from all faces, remove the reproach of God’s people from all the earth.”   All of this should have helped them understand what Jesus was saying.  But, instead, they scorned his words. 

It is not entirely their fault that they could not or would not understand what Jesus is saying.  They were raised this way—society confirmed that they were right.  It’s beginning to sound all too familiar.  But, Jesus says,--not now, not here.  The first will be last and the last, first.  Jesus saw, as part of his work on earth, the need to shatter false religious hope.  He was quick to say, “things are different now, and you better get with the difference, or you will not be among those who inherit God’s reign of justice and peace.”  Jesus talked of honest religion—of faith where all are considered equal heirs of God’s grace. 

               Here’s what I think of when I hear this parable.  Now, when I was in elementary school the lunch tables were long tables in long rows with benches to sit on.  In my particular sixth grade class, middle schools still being pretty far into the future, the really cool kids sat at “that” table.  The next coolest sat at the next table and so on.  Let’s just say, that I was pretty far from the seats of childhood “honor”.  I was geeky because I was studious, I wore glasses, and my body had already shown its resistance to anything remotely athletic.  I made my first foray into counseling because of my despair over failing to be awarded one of the six seats at “that” table;, and, while the counselor tried her best, I was never going to get the whole “it’s better to be yourself than to fit in with the carbon-copy popular girls”.  Now, just a wee few decades later, I get it.  This is what Jesus is saying and what MCC is saying as well.

               That geeky little sixth-grader would have loved what Paul said in his letter that we read today.  For it basically says that the world’s judgments are off and that they don’t matter for “But God chose the foolish things of the world to shame the wise; God chose the weak things of the world to shame the strong.  God chose the lowly things of this world and the despised things—and the things that are not—to nullify the things that are, so that no one may boast before [God].”

But we are not left off the hook just because we may have been unwanted elsewhere.  Let us hear it again, “At MCC, we come as we are to Christ and are changed by what we find.  We experience a God with open arms, inviting all to take the sacred journey of faith and transformation...”  So, we—you and I—come as we are to the banquet table but we are changed by what we find when we get here.  As one of the voices that were formerly marginalized, we now have the opportunity, perhaps even responsibility, to be changed by the love and acceptance that we find here.  We cannot help but think of those who remain “lost in the margins”.  And we cannot help but reach out to give them an invitation to the great banquet of God.  Amen and amen.

Acts of Compassion and Justice in MCC 6-2-13

Holy God, we thank you today for the knowledge that we are all included in the good news of the Gospel.  Help us to spread this knowledge far and wide.  Let us remember the words that Jesus taught while he walked upon this earth.  Spur us on to give of what we have received.  May my words be from you and our thoughts give glory to you alone.  Amen and amen.

          Now, you’d think that the so-called “Golden Rule” would make for easy sermon reflection.  Alas, it did not.  So, I went back to basics—let’s think for a moment about the way we would teach a child the “Golden Rule”.  It seems a good thing to do because if we cannot break it down enough for a child to understand, we probably don’t understand it very well ourselves.  So, pretend just for a moment, that I am talking to a child of, say, seven or so. 

          David (well, I didn’t say it wasn’t my child) comes home from Sunday school with all kinds of questions about the “Golden Rule”.  We need to find a way to answer those questions so that he can really understand the impact of the words on his young life.  We might say something like this:  the Golden Rule is a great way to measure whether or not you are living your life the way Jesus lived his life.  We know that it is important when we look at the way Jesus loved people.  You know how mom is always saying “Don’t do this” and “Don’t do that”?  Well, this rule is not about don’ts, it’s about do’s.  First, we have to love ourselves and that can be hard to do sometimes.  Then we need to love everyone else the same way.  This rule tells us to DO something.  It tells us to get out there and love other people before they even have the chance to love us first.  It tells us to be on the alert for places where we can reach out and help someone before they ask for help.  Does that make sense, David?”  And so we wait with bated breath, hoping that Freddie understands what we mean. 

          Oh, Great!  David has a question or two!  “What about people I don’t like, do I have to be nice to them?”  I try again:  “Well, yes, it does mean that.  It means that if we really experience God’s love for us that we will want everyone to experience that same love.  The only way we can do that is to be more kind and caring than anyone can possibly expect us to be.”  Freddie is not so sure about this part of the Golden Rule because kids at school are sometimes not very nice to him, but, bless his heart, he is trying to get it.

          And what about those of us who are adults?  Why is it so hard for us to hear and understand the Golden Rule for ourselves?  We certainly have heard enough sermons, sat through enough Sunday School classes, and listened to enough lectures from our parents or grandparents to think we understand it.  But sometimes the simplest to hear is the most difficult to understand.  So, how would you describe the Golden Rule?  Try this one written by Joseph L. Gross in 1915 on for size.  Gross says:  “The Golden Rule [is] the throbbing heart and center around which revolve all the duties every [person] toward every one of [his/her] [fellow persons].  It contains two vital truths--to think of all others in the realm of their needs as one an equality with ourselves, and then to treat them from the standpoint of the unselfish love with which we would be treated. As we think of others from the standpoint of our own needs, our hearts will be more tender toward their frailties and we will be ready to go with them the other mile….  When [people] open their hearts to beat in unison with this living truth, coming from the throbbing heart of Christ, then will the hurt of the world be healed, and not till then.”  

          “Equality with ourselves—to me this says that everyone’s—from the smallest child in the orphanage in Uganda to the great powers that be, with us somewhere in between, are all equal.  Think of the change that would come if we truly believed this—if we truly believed that it is as important for children in other lands to have healthy good food as it is for our grandchildren or children.  Would we not then as a people work harder to make sure that resources are shared equitably?  And, think of it this way—if our leaders and politicians treasured the safety of all people the way they treasure our safety—would we be as apt to start and continue wars and battles in other lands?  In MCC, we believe that the right of the LGBT or straight person in every country has the same right to know God’s acceptance and grace as we do.  That will naturally cause us to look outward and not inward.  As we look outward, we see a myriad of needs in communities and countries far beyond our quiet suburban life.  Looking outward also invites us to utilize our great resources to ensure that all within our smaller community know that we are here and stand ready to invite them into this place with us no matter what their need.  Our God is a great God and, as we share, we ourselves learn more and more of this divine grace and peace.

          Now, take a look at this definition, written in 1945 by James V. Defoe:  “The Golden Rule is golden indeed. It is not the whole gospel of Christ, but our devotion to the gospel is mere pretense unless we practice the Golden Rule. The Golden Rule itself needs a criterion–such as standards of right and wrong that are valid in the sight of God rather than what custom, or the status quo, or our own ignorance, says is right. ... If the Golden Rule were practiced, heaven would begin on earth. Try it for one day and see what a difference it makes.”  Mr. Defoe calls us to account for the way we practice the “whole gospel of Christ”.  If we do not practice the Golden Rule, than our devotion to Christ or to spreading the Gospel is for naught.  I believe that every ounce of discrimination, hatred, and bigotry comes from this simple truth.  A religious belief that singles out people to hate is not consistent with Christianity itself.   Many ask me what I believe about heaven.  I share Mr. Defoe’s suggestion that heaven can begin while we are still on this earth; and that in terms of loving and being as Christians, it is more important to work to bring about justice and compassion for all, than it is to focus on the promise of eternal life.  This is not to say that I do not value eternal life, but it is a gift given to us from God, our creator.  Creating a world where heavenly justice and grace is real changes the world for hundreds of thousands of people is a call which we must answer if we are to live the “Golden Rule”. 

          F.R. Boston suggests that “The golden rule is the criterion of character. By it we can test ourselves as to our right relation with God and by it our [brothers and sisters] can judge of our relations to God. ... When we are lacking in brotherly [and sisterly] feeling and conduct, it is a positive evidence that we are lacking in the spirit of [being a child of] God.”  Right relationship—how many times before have we talked about right relationship?  Some of you have asked me how you know if you are in right relationship.  The rule of loving others as you love yourself is certainly a worthy measurement.  I am specifically drawn to the last sentence in the quote above—“when we are lacking in brotherly and sisterly feeling and conduct, it is positive evidence that we are lacking in the spirit of being a child of God.”  I don’t know about you, but this one cuts to the core of all my beliefs.  If I am not loving like a brother or sister to all without distinction or exception, I am not experiencing the spirit of being a child of God.  Now that will cause us to stop and think.  In MCC we equate this spirit of being a child of God with the will and way to reach out to others who do not know or believe that they can have this same spirit of being a child of God.  The famous orator, William Jennings Bryan, said in 1910 regarding the Golden Rule, “It is not negative harmlessness, but aggressive and positive helpfulness.”

          “Aggressive and positive helpfulness” spells out the call to work for justice and to spread the compassion we have received from God and from other children of God in our lives.  It calls us to be the one person who makes a difference in the life of a desperately scared adolescent.  It calls us to be a community of children of God working together to create a space—an MCC space—where all can come without regard for social or economic status, or race, or ethnicity, or any other challenge they may be facing.  It calls us to be a community of the Golden Rule and to live out that equal compassion and love amongst ourselves; and, as we are able to do that with more and more equity and encouragement, we will be able to reach out at the same time to be a living Golden Rule community.   

Do you remember that when the two men who brutally attacked and murdered Matthew Shepherd, they should have received the death penalty in the state of Wyoming.  But Matthew’s mother was there and she asked the judge to spare their lives.  Can we ever understand what she must have gone through living with the memories of what had happened to her son?  I know I can’t.  What greater example of ‘loving your enemies and treating others with reciprocal respect can be found?  The next time I think of the Golden Rule I will think of Mathew Shepherd’s mother and hold her in my heart as a woman who loved with a love that can change the world. 

And to that we need only say, Amen and amen.