Link to the Overture from Palisades Presbyterian Church NY
On Monday, September 10, 2007, the Faith & Orders Committee of the Presbytery of Hudson River, New York will consider an Overture from the Palisades Presbyterian Church, New York for the deletion of G-6.0106b and a New Authoritative Interpretation, which would remove the amendment and language from the Book of Order that is most frequently used to prevent sisters and brothers who are Lesbian, Gay. Bisexual, and Transgender (LGBT) from serving as leaders in the PC(USA).
The committee will consider the options available, which include sending the overture to the September 18th meeting of the Presbytery at the Presbyterian Center at Holmes, Holmes, NY. If approved, it would then be sent to the Office of the General Assembly as an overture to the 218th General Assembly to be held in San Jose, California, June 21 - 28, 2008.
The Presbytery of Hudson River is in a unique position to lead in moving the overture, which is virtually the same as the Heartland Overture with which it concurred prior to the 217th General Assembly. The presbytery has long been a supporter of amendments for the deletion of G-6.0106b, as well as calling openly LGBT individuals to serve in positions of leadership. If the overture is sent to the September meeting of the Presbytery and approved, it would provide other presbyteries across the country with an opportunity to concur, and ample time to meet the 120 day deadline prior to the General Assembly, the cut-off for overtures and concurrences.
In presenting the Palisades, NY Overture, which could become the Hudson River Overture, it is hoped that a clear and focused debate will take place on G-6.0106b and the Authoritative Interpretation, a conversation which has been somewhat obscured by other legislation over the last several years. It is believed that even those who might oppose the deletion of G-6.0106b, while voting against the overture - will find some measure of willingness to move forward since such proposed legislation would refocus the conversation on the amendments of Constitution, rather than interpretation of the Book of Order using such methods as "scrupling," based on the 1724 Adoption Act. While these methods and others recommended by such reports as the Theological Task Force of Peace Unity and Purity are important considerations, the continued presence of G-6.0106b and the Authoritative Interpretation are deep wounds to the church that cannot begin to truly heal until they are removed.
The overture is a prayer, in itself, for healing and fnding ways to move ahead with our differences, rather than drawing lines to separate us.
We ask for your prayers as we move forward over the next several days. We welcome your comments, which will be passed along to the committee, and we thank you for entering into this sacred place into which the Spirit has led us.
In hope, prayer, and peace,
Ray Bagnuolo, Openly Gay Minister of the Word and SacramentPalisades Presbyterian Church, Interim Minister
Thursday, September 6, 2007
Sunday, August 19, 2007
Simon says, "What?!"
Simon says, “What?!”
Sermon delivered to the Palisades Presbyterian Church
© 2007 Ray Bagnuolo
This time last week, I was in a worship service at the Downtown United Presbyterian Church in Rochester New York. I was there on behalf of Palisades Presbyterian Church and the broader community of those who have supported Janie Spahr and the work of That All May Freely Serve. For those who might not know,
"That All May Freely Serve began in March 1993 when a Presbyterian court ruled the Rev. Dr. Jane Adams Spahr, was not permitted to accept a co-pastor position at Downtown United Presbyterian Church in Rochester, New York because she is a lesbian.
In response, the Downtown United Presbyterian Church invited Janie to become an evangelist, under the auspices of a new mission project called That All May Freely Serve. Since that time, That All May Freely Serve has become a national organization encompassing eight regions, all working together to fulfill its mission:
Called by the life and teachings of Jesus, compelled by our faith, and changed by our conscience, we advocate an inclusive church for all who are disenfranchised: A church that honors diversity and welcomes lesbian, gay, bisexual, and transgender persons as full members. Full membership includes eligibility for ordination to the offices of elder, deacon, and pastor." (The quote is from TAMFS' heart and literature.)
Janie retired this week and passed the torch to Candidate for Minister of the Word and Sacrament, Lisa Larges. Lisa is also a lesbian and has been a candidate for the last 22 years, denied being cleared to be called to serve as a Minister of the Word and Sacrament because she is a lesbian and in a loving relationship with another woman for the last several years.
A member of the San Francisco Presbytery, Lisa continues to encourage the Presbytery to find its prophetic voice by remaining present and knocking at the door with a relentless love that certainly surpasses my patience.
Last week’s celebration and worship brought home to me, once more, just how much this congregation and the Presbytery of Hudson River that honored your call to me is at the leading edge of the life and teachings of Jesus in this broken world of ours. It may be that the importance of the radical hospitality of the Palisades Presbyterian Church has become so much of who you (and we) are – that it loses some of its “denominational and societal impact” in our day to day work with one another. It is apparent to me that this congregation is far from content to be a hamlet church, focused on itself, cut off from the communities and world of which it is a part. Were we ever to become such a place, I have a feeling the music would cease and the doors would close. We would disperse and the denomination would lose a particular voice of the Spirit that has brought courage and hope to many.
This is all true, you know. I’m not making any of this up. “Called by the life and teachings of Jesus” as we are here has made and continues to make a national difference in the lives of people seeking to be faithful and shake off the antiquated, stifling, domineering prejudices that give many elsewhere comfort in their lives, freeing them from the sacred and difficult work of questioning, challenge, dissent, even disobedience, and change.
Imagine if Jesus sought such comfort. Imagine if he never left home; never listened to the voice that called him. Listened to what others told him to do. Imagine if those who preceded him and followed him had done the same.
Or, imagine if he stopped short of “setting his face toward Jerusalem,” saying: “OK, we’ve gone far enough. This is a nice spot to settle down and draw a nice little circle about ourselves and just remain here, just taking care of one another and forget the rest of the world. He tried that once, remember?” With the Syrophoeneician woman who caused him to re-examine his call?
We don’t know with accuracy everything that transpired those many years ago, but we do know that there was no retirement plan for Jesus and seemingly little rest.
And this morning’s first reading of Hebrews encourages us to look at this restless Jesus in a cosmic way that has impact beyond anything we could understand.
A bit about Hebrews: Author? Unknown. Sometimes attributed to Paul or one of his followers, but – not sure. Audience? Unknown? Date written. Unknown (thought to be somewhere in the early second century, but not sure).
What is sure about this piece of writing is that it identifies Jesus as the high priest who has perfected the faith by his life, death, and resurrection. He is the key to all that needs to be opened in the universe for all of humankind.
Hebrews is a relatively short work with beautiful poetic language. In many ways, the author describes the Jesus many of us know in out heart:
- a better hope through which we draw near to God (7:19)
- he [Jesus] is able for all time to save those who draw near to God through him, since he always makes intercession for [us] (7:25)
- we are of those who keep faith and keep [our] souls (10:39)
The author’s writings and this morning’s reading is all about faith: Faith in the unseen and what is beyond our experiences. It is about the faithful of all times who lived their lives from such a place, a place that eventually led to the intercession of God and Jesus in this world in such a way that faith became incarnated in this man and Son of God. Jesus, according to the author of Hebrews has perfected faith by his life, his teachings, and his transition to heaven. He came out of the world that was just a shadow of God and the Heavens and transcended the darkness, the angels, and more… and took all humankind with him. He was the last of the necessary sacrifices, his blood on the cross making all other blood offerings meaningless. He was and is, according to Hebrews, atonement and forgiveness of sins for all times.
The author’s fervent conviction is soothing; a balm in its own right. The gravity of such truth in an ancient’s mind and heart cannot be lost on us. Like those before the author who lived their lives based on faith, this believer was doing the same. Faith was guiding the author in the same way it had guided those who had come before and after this work.
The pause to consider this is important. It is important because deeply in many hearts, we would just love to alight in such a place as this writer: peaceful, certain, assured, absolutely assured, approaching a perfect faith, clearly outlined, easily described, convincingly taught, no need to go any further. Whew! Done. Arrived.
The work shortened the space between God and humankind for its times; it spoke to the general belief by many that the world was now ready to come to its end – just a matter of time; that the plan was complete; take care of one another while we wait, and believe: The kindom of God is at hand.
It is no coincidence that Paul is often thought to have been the author or an influence on the author.
But the end has yet to come. The dust of ancient times remains but is out of our realm of experience. The figures of the times are unseen, more mythical sometimes than real, again – shadowy reflections of what was so clear to the author.
We have gone through 2000 years of interpretations, revisions, discoveries: archaeological, linguistic, spiritual, revelatory – and with each one, something we thought was sure has become a little less so; something we once believed as certain as those that once believed the earth to be flat, have now found themselves curved a bit – like the light that was once thought to travel through space and time in a rigid, unwavering straight angle from point-to-point. It is natural to long for certainty, especially in matters of eternity.
While a more confusing world today; it is also, in some ways, a bit softer. In both ways it is definitely more upsetting to those who wish to control the message and the truth, neatly, in an organized and – for those so inclined – faithful way.
I began by talking about my trip to Rochester. Just about this time last week during worship, I offered the Children’s Message. It was centered on the game Simon Says. Accessible to the children as well as the adults, the message moved to a point where someone had broken the rule of not following Simon’s directions because it was clear to them that Simon was telling them to do something wrong – in this case break an object: one of these [held up small figurine].
Resisting all pressure to play by the rules, all the voices of those insisting that you had to do what you were told to do – the individual refused and those in the game gathered around him, protecting him from Simon and his unacceptable demands.
They might has just as well said, “Simon says, What?! What, Simon? Are you crazy?!”
The lesson went on, talking about what to do when you are asked to do something that is wrong, even if that someone who is insistent is strong, powerful, respected – and threatening retribution. The adults got the connection to Janie, the risks she and many churches have taken, continuing today in the progressive movement for inclusion that finds itself struggling with a Simon of a Constitution. A constitution many feel is wrong and unjust and cannot be followed. That All May Freely Serve and this congregation encapsulates that struggle and the courage that it takes to stand fast, say “What?!”, and live into their faith regardless of the consequences, trusting in the Spirit, the teachings of Jesus, and the God who created us all.
I continue to believe that it is exactly this type of eternal justice that Jesus lived and died for, teaching us to do the same.
Luke’s reading this morning, which has a parallel in Matthew – with references to the unknown source we refer to as Q, gives some idea of what type of disruption living into faithfulness can cause to the broader society, comfortable in its ways. From the reading of Luke:
"I came to bring fire to the earth, and how I wish it were already kindled! I have a baptism with which to be baptized, and what stress I am under until it is completed! Do you think that I have come to bring peace to the earth? No, I tell you, but rather division!”
To the ancients, fire meant change. I think it’s easy to see why, considering how fire does alter things. The reference to baptism is clearly a reference to Jesus’ death. And I think it is interesting that there is an acknowledgment of the stress all of this had on Jesus and those around him. The writer of Luke makes it clear that the paradox of the peacemaker was known even then: Those working for peace often stir up conflict in the process.
Towards the end of the reading, the reference to the hypocrites from the Greek hypokrisis for “pretender,” is often thought to refer to the fact that those leaders of the time knew what was happening and could see it just as well as they could see the change in the weather, but they refused to acknowledge what needed to be changed, preferring to remain in their own denial. Standing by, watching the wrongs, the marginalization, oppression, and violence – and not seeing a thing.
Sort of like Sergeant Schultz of the desert!
Well, Jesus called them out by reaching into their comfortable domineering lives in a way that frightened them so much -- that they ultimately executed him.
I have always said that Christianity is a risky business, calling those who follow the teachings of Jesus (as with other great prophetic leaders) to places that call for sacrifice in many ways. Yet, it is the way of faith to do such things – believing in the unseen often beyond our experiences and leaning into such a place, willing to take the risk, bucking the trend, letting go of comfort, seeing others – really seeing others and reaching out to them because it is what Jesus did and what we who follow are called to do.
As we say, “Thank you to Janie and Godspeed in retirement,” we now call forward others like Lisa to lead, to step into the same prophetic, courageous place that demands reliance on what is unseen and, in many ways, unexperienced. Our prayers go with Janie and Lisa and all others who work to bring the Kindom of God closer to this shadowy place in which we live.
Postscript: In the time I have remaining here, you will hear me say it more than once that this congregation takes the risks, with such grace and faithfulness that it is almost taken for granted. You are the faithful that Hebrews wrote of; you are the fire that Jesus has kindled; and you, I believe, are called to continue to say. “No!” to Simon when Simon simply cannot be followed. It is what makes us who we are and carries us beyond these four walls.
God bless you and Godspeed to you all.
Amen
Sermon delivered to the Palisades Presbyterian Church
© 2007 Ray Bagnuolo
This time last week, I was in a worship service at the Downtown United Presbyterian Church in Rochester New York. I was there on behalf of Palisades Presbyterian Church and the broader community of those who have supported Janie Spahr and the work of That All May Freely Serve. For those who might not know,
"That All May Freely Serve began in March 1993 when a Presbyterian court ruled the Rev. Dr. Jane Adams Spahr, was not permitted to accept a co-pastor position at Downtown United Presbyterian Church in Rochester, New York because she is a lesbian.
In response, the Downtown United Presbyterian Church invited Janie to become an evangelist, under the auspices of a new mission project called That All May Freely Serve. Since that time, That All May Freely Serve has become a national organization encompassing eight regions, all working together to fulfill its mission:
Called by the life and teachings of Jesus, compelled by our faith, and changed by our conscience, we advocate an inclusive church for all who are disenfranchised: A church that honors diversity and welcomes lesbian, gay, bisexual, and transgender persons as full members. Full membership includes eligibility for ordination to the offices of elder, deacon, and pastor." (The quote is from TAMFS' heart and literature.)
Janie retired this week and passed the torch to Candidate for Minister of the Word and Sacrament, Lisa Larges. Lisa is also a lesbian and has been a candidate for the last 22 years, denied being cleared to be called to serve as a Minister of the Word and Sacrament because she is a lesbian and in a loving relationship with another woman for the last several years.
A member of the San Francisco Presbytery, Lisa continues to encourage the Presbytery to find its prophetic voice by remaining present and knocking at the door with a relentless love that certainly surpasses my patience.
Last week’s celebration and worship brought home to me, once more, just how much this congregation and the Presbytery of Hudson River that honored your call to me is at the leading edge of the life and teachings of Jesus in this broken world of ours. It may be that the importance of the radical hospitality of the Palisades Presbyterian Church has become so much of who you (and we) are – that it loses some of its “denominational and societal impact” in our day to day work with one another. It is apparent to me that this congregation is far from content to be a hamlet church, focused on itself, cut off from the communities and world of which it is a part. Were we ever to become such a place, I have a feeling the music would cease and the doors would close. We would disperse and the denomination would lose a particular voice of the Spirit that has brought courage and hope to many.
This is all true, you know. I’m not making any of this up. “Called by the life and teachings of Jesus” as we are here has made and continues to make a national difference in the lives of people seeking to be faithful and shake off the antiquated, stifling, domineering prejudices that give many elsewhere comfort in their lives, freeing them from the sacred and difficult work of questioning, challenge, dissent, even disobedience, and change.
Imagine if Jesus sought such comfort. Imagine if he never left home; never listened to the voice that called him. Listened to what others told him to do. Imagine if those who preceded him and followed him had done the same.
Or, imagine if he stopped short of “setting his face toward Jerusalem,” saying: “OK, we’ve gone far enough. This is a nice spot to settle down and draw a nice little circle about ourselves and just remain here, just taking care of one another and forget the rest of the world. He tried that once, remember?” With the Syrophoeneician woman who caused him to re-examine his call?
We don’t know with accuracy everything that transpired those many years ago, but we do know that there was no retirement plan for Jesus and seemingly little rest.
And this morning’s first reading of Hebrews encourages us to look at this restless Jesus in a cosmic way that has impact beyond anything we could understand.
A bit about Hebrews: Author? Unknown. Sometimes attributed to Paul or one of his followers, but – not sure. Audience? Unknown? Date written. Unknown (thought to be somewhere in the early second century, but not sure).
What is sure about this piece of writing is that it identifies Jesus as the high priest who has perfected the faith by his life, death, and resurrection. He is the key to all that needs to be opened in the universe for all of humankind.
Hebrews is a relatively short work with beautiful poetic language. In many ways, the author describes the Jesus many of us know in out heart:
- a better hope through which we draw near to God (7:19)
- he [Jesus] is able for all time to save those who draw near to God through him, since he always makes intercession for [us] (7:25)
- we are of those who keep faith and keep [our] souls (10:39)
The author’s writings and this morning’s reading is all about faith: Faith in the unseen and what is beyond our experiences. It is about the faithful of all times who lived their lives from such a place, a place that eventually led to the intercession of God and Jesus in this world in such a way that faith became incarnated in this man and Son of God. Jesus, according to the author of Hebrews has perfected faith by his life, his teachings, and his transition to heaven. He came out of the world that was just a shadow of God and the Heavens and transcended the darkness, the angels, and more… and took all humankind with him. He was the last of the necessary sacrifices, his blood on the cross making all other blood offerings meaningless. He was and is, according to Hebrews, atonement and forgiveness of sins for all times.
The author’s fervent conviction is soothing; a balm in its own right. The gravity of such truth in an ancient’s mind and heart cannot be lost on us. Like those before the author who lived their lives based on faith, this believer was doing the same. Faith was guiding the author in the same way it had guided those who had come before and after this work.
The pause to consider this is important. It is important because deeply in many hearts, we would just love to alight in such a place as this writer: peaceful, certain, assured, absolutely assured, approaching a perfect faith, clearly outlined, easily described, convincingly taught, no need to go any further. Whew! Done. Arrived.
The work shortened the space between God and humankind for its times; it spoke to the general belief by many that the world was now ready to come to its end – just a matter of time; that the plan was complete; take care of one another while we wait, and believe: The kindom of God is at hand.
It is no coincidence that Paul is often thought to have been the author or an influence on the author.
But the end has yet to come. The dust of ancient times remains but is out of our realm of experience. The figures of the times are unseen, more mythical sometimes than real, again – shadowy reflections of what was so clear to the author.
We have gone through 2000 years of interpretations, revisions, discoveries: archaeological, linguistic, spiritual, revelatory – and with each one, something we thought was sure has become a little less so; something we once believed as certain as those that once believed the earth to be flat, have now found themselves curved a bit – like the light that was once thought to travel through space and time in a rigid, unwavering straight angle from point-to-point. It is natural to long for certainty, especially in matters of eternity.
While a more confusing world today; it is also, in some ways, a bit softer. In both ways it is definitely more upsetting to those who wish to control the message and the truth, neatly, in an organized and – for those so inclined – faithful way.
I began by talking about my trip to Rochester. Just about this time last week during worship, I offered the Children’s Message. It was centered on the game Simon Says. Accessible to the children as well as the adults, the message moved to a point where someone had broken the rule of not following Simon’s directions because it was clear to them that Simon was telling them to do something wrong – in this case break an object: one of these [held up small figurine].
Resisting all pressure to play by the rules, all the voices of those insisting that you had to do what you were told to do – the individual refused and those in the game gathered around him, protecting him from Simon and his unacceptable demands.
They might has just as well said, “Simon says, What?! What, Simon? Are you crazy?!”
The lesson went on, talking about what to do when you are asked to do something that is wrong, even if that someone who is insistent is strong, powerful, respected – and threatening retribution. The adults got the connection to Janie, the risks she and many churches have taken, continuing today in the progressive movement for inclusion that finds itself struggling with a Simon of a Constitution. A constitution many feel is wrong and unjust and cannot be followed. That All May Freely Serve and this congregation encapsulates that struggle and the courage that it takes to stand fast, say “What?!”, and live into their faith regardless of the consequences, trusting in the Spirit, the teachings of Jesus, and the God who created us all.
I continue to believe that it is exactly this type of eternal justice that Jesus lived and died for, teaching us to do the same.
Luke’s reading this morning, which has a parallel in Matthew – with references to the unknown source we refer to as Q, gives some idea of what type of disruption living into faithfulness can cause to the broader society, comfortable in its ways. From the reading of Luke:
"I came to bring fire to the earth, and how I wish it were already kindled! I have a baptism with which to be baptized, and what stress I am under until it is completed! Do you think that I have come to bring peace to the earth? No, I tell you, but rather division!”
To the ancients, fire meant change. I think it’s easy to see why, considering how fire does alter things. The reference to baptism is clearly a reference to Jesus’ death. And I think it is interesting that there is an acknowledgment of the stress all of this had on Jesus and those around him. The writer of Luke makes it clear that the paradox of the peacemaker was known even then: Those working for peace often stir up conflict in the process.
Towards the end of the reading, the reference to the hypocrites from the Greek hypokrisis for “pretender,” is often thought to refer to the fact that those leaders of the time knew what was happening and could see it just as well as they could see the change in the weather, but they refused to acknowledge what needed to be changed, preferring to remain in their own denial. Standing by, watching the wrongs, the marginalization, oppression, and violence – and not seeing a thing.
Sort of like Sergeant Schultz of the desert!
Well, Jesus called them out by reaching into their comfortable domineering lives in a way that frightened them so much -- that they ultimately executed him.
I have always said that Christianity is a risky business, calling those who follow the teachings of Jesus (as with other great prophetic leaders) to places that call for sacrifice in many ways. Yet, it is the way of faith to do such things – believing in the unseen often beyond our experiences and leaning into such a place, willing to take the risk, bucking the trend, letting go of comfort, seeing others – really seeing others and reaching out to them because it is what Jesus did and what we who follow are called to do.
As we say, “Thank you to Janie and Godspeed in retirement,” we now call forward others like Lisa to lead, to step into the same prophetic, courageous place that demands reliance on what is unseen and, in many ways, unexperienced. Our prayers go with Janie and Lisa and all others who work to bring the Kindom of God closer to this shadowy place in which we live.
Postscript: In the time I have remaining here, you will hear me say it more than once that this congregation takes the risks, with such grace and faithfulness that it is almost taken for granted. You are the faithful that Hebrews wrote of; you are the fire that Jesus has kindled; and you, I believe, are called to continue to say. “No!” to Simon when Simon simply cannot be followed. It is what makes us who we are and carries us beyond these four walls.
God bless you and Godspeed to you all.
Amen
Friday, June 8, 2007
In Response...How to stay connected?
THe following was sent to the blog for the Candidates and Inquirers Retreat currently taking place in Michgan. You can view the blog here at: http://www.bookofdis-order.blogspot.com/
---
How to stay connected without bleeding over the church?
Good question. Especially for those on the path to ordination who identify themsleves as queer.
Yet, a more important question, I think, is how not to allow our need for comfort and our fear of rejection prevent us from being honest and transparent with those who will bring their lives to us as their ministers.
The answer to both questions, for me, has been to embrace the possibility of not being ordained (I was) and losing the ordination (not yet!) by being honest and out from the start. When I finally realized that I did not need to be ordained to the degree that I would be other than who I was in such a sacred process, well - I think a lot of the bleeding stopped. It was the realization that my call was to stay on the path with the voice and life I had been given and leave the rest up to God. It took a while, but once I got there the freedom and the path opened in ways I never would have imagined.
For me, the idea of quietly shutting down part of the sacred gift of my identity to accommodate those who might approve me for ordination was to participate in the violence that nearly took my life and my soul. It would mean that I was to become complicit in perpetrating the silence that has been imposed on queer folk by the same instruction that invites us in, if we will just be quiet. For me, that is not an invitation to serve. It is an invitation to something quite different and, well, dysfunctional.
Not bleeding over the church may only be possible when we don't hold on so tightly to the church that we find ourselves impaled on the deceptive violence we hope to overturn by eliminating G-6.0106b from the Book of Order. True ministry is always about those we serve, and for me they deserve the greatest gift of all from their ministers – transparency that reveals the heart and creation of the God who calls us to this work in ways that welcome them with the same radical hospitality of Jesus -- alive and well in these limited days of ours.
I hope you find the retreat to be a blessed time of discernment, truth, and courage as only the Holy Spirit can make happen!
Peace and Namasthe,
Ray Bagnuolo, Palisades Presbyterian Church, Palisades, NY
---
How to stay connected without bleeding over the church?
Good question. Especially for those on the path to ordination who identify themsleves as queer.
Yet, a more important question, I think, is how not to allow our need for comfort and our fear of rejection prevent us from being honest and transparent with those who will bring their lives to us as their ministers.
The answer to both questions, for me, has been to embrace the possibility of not being ordained (I was) and losing the ordination (not yet!) by being honest and out from the start. When I finally realized that I did not need to be ordained to the degree that I would be other than who I was in such a sacred process, well - I think a lot of the bleeding stopped. It was the realization that my call was to stay on the path with the voice and life I had been given and leave the rest up to God. It took a while, but once I got there the freedom and the path opened in ways I never would have imagined.
For me, the idea of quietly shutting down part of the sacred gift of my identity to accommodate those who might approve me for ordination was to participate in the violence that nearly took my life and my soul. It would mean that I was to become complicit in perpetrating the silence that has been imposed on queer folk by the same instruction that invites us in, if we will just be quiet. For me, that is not an invitation to serve. It is an invitation to something quite different and, well, dysfunctional.
Not bleeding over the church may only be possible when we don't hold on so tightly to the church that we find ourselves impaled on the deceptive violence we hope to overturn by eliminating G-6.0106b from the Book of Order. True ministry is always about those we serve, and for me they deserve the greatest gift of all from their ministers – transparency that reveals the heart and creation of the God who calls us to this work in ways that welcome them with the same radical hospitality of Jesus -- alive and well in these limited days of ours.
I hope you find the retreat to be a blessed time of discernment, truth, and courage as only the Holy Spirit can make happen!
Peace and Namasthe,
Ray Bagnuolo, Palisades Presbyterian Church, Palisades, NY
Wednesday, May 16, 2007
On the Rev. Dr. Jerry Falwell...
I never really thought I would be writing about the Rev. Dr. Jerry Falwell.
So much has been broadcast and written about him in the past few days, that at times I barely recognized the man.
Having been privileged to serve at several memorial services, it has often been the case that when those gathered speak about the one who has died, they frequently find out information they never knew about the individual. So, I am not surprised that we are finding out many things we never knew about someone as public as this man, especially as the special reports and editorials continue. We are learnng more about his faith, relation to his family, and other honorable qualities he exemplified, and I join with all who know the sting of loss and the promise of eternal glory, including the Falwells and their friends and followers. I share this time in prayer for them and all those who are navigating the sacred space of letting go of someone they loved.
It is true for me, though, that those with the bully pulpit (in religious or public life) who have spoken out against gay people from whatever their convictions may be -- these individuals have been responsible for spreading hatred and violence. Have we forgotten that in the last few days?
What is more disconcerting is that individuals with a wide following and even universities established in their names - leave behind them legacies that gain fervor in seeking to honor those who have passed.
Would it surprise anyone that the next one to step into the position left vacant by Dr. Falwell's passing would exert their authority as a leader of the moral majority on the backs of gays and the protection of the family? Certainly there are other examples of this, most recently in the succession of Pope John Paul II. A simple Internet search of recent days makes that very clear.
On many occasions, I have sat and spoken with those who some might call my enemies. I really don't feel that I have enemies. It may be true that I do, but I look at everyone as a brother and sister with respect and love. I am called to do that as an imperfect follower of the teachings of Jesus. However, when I finish my conversations with those who were intent on changing me or condmening me, however charming, public, well-known, or powerful they might have been -- it was always clear to me that they were wrong in their position that we (the LGBT community) were somehow "less than" or a "second-class" because we were gay. How could we feel otherwise?
When these same folk used their influence to marginalize us and galvanize others to do the same, they were not only wrong -- they had become dangerous. When someone like a Dr. Falwell cited us as a contributing factor to the destruction at Ground Zero or threats to the family - we have a responsibility to love such people and then speak out strongly and transparently to let folks SEE us and know us, as best we can.
Probably the greatest damage of the teachings of zealots is that they use the fear they condemn to dominate and quiet those they wish to exclude. The fear and the repercussions that are real or imagined from such campaigns and pograms force gay people more deeply into the closet. We become represented by an out few and a blessed group of supporters. We hear others speaking about and for us -- rather than our speaking about and for ourselves. We reinforce that we have something to hide, by hiding ourselves.
I believe that until we grow into a community that is willing to take risks across a broad spectrum to address these systems doing their best to controlling our lives, we will be ineffective in meaningful change during anything that looks like our lifetimes.
So, the answer for many of us is that we walk alongside those who wish us silent, waiting to be recognized and admitted into their hearts and voices. We join in the throngs who see someone like a Dr. Falwell as worthy of being honored for his work against us, as helping us in our own movement. Really?
Early AIDS activist goup "Act-Up" had as their slogan: "Silence = Death." If we really want to make a difference, we all need to find ways to end the silence. Let's not be quiet about those who seek to destroy us in life or in death. There is no honor in their actions for us, nor is there any gain in our silence.
So much has been broadcast and written about him in the past few days, that at times I barely recognized the man.
Having been privileged to serve at several memorial services, it has often been the case that when those gathered speak about the one who has died, they frequently find out information they never knew about the individual. So, I am not surprised that we are finding out many things we never knew about someone as public as this man, especially as the special reports and editorials continue. We are learnng more about his faith, relation to his family, and other honorable qualities he exemplified, and I join with all who know the sting of loss and the promise of eternal glory, including the Falwells and their friends and followers. I share this time in prayer for them and all those who are navigating the sacred space of letting go of someone they loved.
It is true for me, though, that those with the bully pulpit (in religious or public life) who have spoken out against gay people from whatever their convictions may be -- these individuals have been responsible for spreading hatred and violence. Have we forgotten that in the last few days?
What is more disconcerting is that individuals with a wide following and even universities established in their names - leave behind them legacies that gain fervor in seeking to honor those who have passed.
Would it surprise anyone that the next one to step into the position left vacant by Dr. Falwell's passing would exert their authority as a leader of the moral majority on the backs of gays and the protection of the family? Certainly there are other examples of this, most recently in the succession of Pope John Paul II. A simple Internet search of recent days makes that very clear.
On many occasions, I have sat and spoken with those who some might call my enemies. I really don't feel that I have enemies. It may be true that I do, but I look at everyone as a brother and sister with respect and love. I am called to do that as an imperfect follower of the teachings of Jesus. However, when I finish my conversations with those who were intent on changing me or condmening me, however charming, public, well-known, or powerful they might have been -- it was always clear to me that they were wrong in their position that we (the LGBT community) were somehow "less than" or a "second-class" because we were gay. How could we feel otherwise?
When these same folk used their influence to marginalize us and galvanize others to do the same, they were not only wrong -- they had become dangerous. When someone like a Dr. Falwell cited us as a contributing factor to the destruction at Ground Zero or threats to the family - we have a responsibility to love such people and then speak out strongly and transparently to let folks SEE us and know us, as best we can.
Probably the greatest damage of the teachings of zealots is that they use the fear they condemn to dominate and quiet those they wish to exclude. The fear and the repercussions that are real or imagined from such campaigns and pograms force gay people more deeply into the closet. We become represented by an out few and a blessed group of supporters. We hear others speaking about and for us -- rather than our speaking about and for ourselves. We reinforce that we have something to hide, by hiding ourselves.
I believe that until we grow into a community that is willing to take risks across a broad spectrum to address these systems doing their best to controlling our lives, we will be ineffective in meaningful change during anything that looks like our lifetimes.
So, the answer for many of us is that we walk alongside those who wish us silent, waiting to be recognized and admitted into their hearts and voices. We join in the throngs who see someone like a Dr. Falwell as worthy of being honored for his work against us, as helping us in our own movement. Really?
Early AIDS activist goup "Act-Up" had as their slogan: "Silence = Death." If we really want to make a difference, we all need to find ways to end the silence. Let's not be quiet about those who seek to destroy us in life or in death. There is no honor in their actions for us, nor is there any gain in our silence.
Thursday, April 26, 2007
The Triumph of Fear
I sat in my faovrite pizzeria on Sunday. It's become my usual stop after service and coffee hour at church. My Sunday mornings begin about 2 A.M., as I finish the final draft of my sermon and last minute bulletin changes. It's a good time for me to write. Anyway, somewhere around 12 hours later, I'm on my way home, hungry, and then ready for a Sunday nap.
As I waited, the normally genial pizza guy was in something of a tizzy, railing against the church to a customer, connecting his angst with an early childhood experience in which he was tossed out of church. It seems this priest of his childhood had made a comment about Jesus being lowered through the ceiling. Kids, being kids, took the image and converted it into an animated discussion about Jesus coming through their roof, in that church, right then and there!
As a teacher, I see it as a perfectly understandable, teachable moment. Back in the 50's, the humor wasn't so readily embraced. In this case, it was seen as being disrespectful, inattentive, and maybe even sacriligious. Fifty years later, sometimes, it seems as though not much has changed. Jesus is still foisted on many in narrow, overly-defined ways - in other words, as a hostage to particular beliefs or ideas. Jesus, not being used to inform beliefs or ideals, but used in the most unlikely of ways as ballast for individual or institutional agendas - many about as far away from Jesus as you can get. And it's become serious, too serious.
Ever wonder if we are missing the joy and even good time that Jesus had in his ministry, amidst his work. As his ministry grew and he matured, the wonder of the diversity and inclusiveness of those who were disenfranchised and found hospitality and welcome with him must have been a great source of joy and fulfillment. Those who were welcome no where else, were welcome with him. We keep missing that lesson, especially when we get close to the idea of a church, in particular the Presbyterian Church USA, embracing LGBT folk as we do, basically, all others.
What might it have been like if we had gotten the message sooner and took the same risks Jesus did in his hospitality and welcome? Imagine gay kids growing up and feeling perfectly comfortable and affirmed by their church; yes, their church, too. The world would be a different place.
But somewhere along the way, we gave up that invtation to prophetic sanctuary and shelter in favor of our own fears. And the fears are many: fear of "catching gay" (whatever that means), fear of losing a place in heaven, fear of children being in danger around gay people, fear, fear, fear.
Since fear cannot be acknowledged for what it is, it has to be renamed and framed in more acceptable terms. And so, bias and prejudice become disguised as things like righteousness, faithfulness, protectiveness, love (if only you would change, they say - we love you, but we hate your sin), and on and on.
What happened to the two greatest commandments of all? Since when did love one another bring with it a manifesto to change others to fit a mold? We love you, let us change you.
No, it's more like: "We're scared to death of you and what welcoming you means to our comfortable, well-planned out lives and after-lives. It's best we keep you out of this church, out of wedlock, and out of our sight - at least until things change."
Fear triumphs in ways that change otherwise good and kind hearts into calcified and cruel instruments that beat only with the blood that passes through them. The warmth, the love, the willingness to risk for the sake of others has gone and in its place self-centered fear has taken up residence, disguised in the most comfortable of ways.
As I waited, the normally genial pizza guy was in something of a tizzy, railing against the church to a customer, connecting his angst with an early childhood experience in which he was tossed out of church. It seems this priest of his childhood had made a comment about Jesus being lowered through the ceiling. Kids, being kids, took the image and converted it into an animated discussion about Jesus coming through their roof, in that church, right then and there!
As a teacher, I see it as a perfectly understandable, teachable moment. Back in the 50's, the humor wasn't so readily embraced. In this case, it was seen as being disrespectful, inattentive, and maybe even sacriligious. Fifty years later, sometimes, it seems as though not much has changed. Jesus is still foisted on many in narrow, overly-defined ways - in other words, as a hostage to particular beliefs or ideas. Jesus, not being used to inform beliefs or ideals, but used in the most unlikely of ways as ballast for individual or institutional agendas - many about as far away from Jesus as you can get. And it's become serious, too serious.
Ever wonder if we are missing the joy and even good time that Jesus had in his ministry, amidst his work. As his ministry grew and he matured, the wonder of the diversity and inclusiveness of those who were disenfranchised and found hospitality and welcome with him must have been a great source of joy and fulfillment. Those who were welcome no where else, were welcome with him. We keep missing that lesson, especially when we get close to the idea of a church, in particular the Presbyterian Church USA, embracing LGBT folk as we do, basically, all others.
What might it have been like if we had gotten the message sooner and took the same risks Jesus did in his hospitality and welcome? Imagine gay kids growing up and feeling perfectly comfortable and affirmed by their church; yes, their church, too. The world would be a different place.
But somewhere along the way, we gave up that invtation to prophetic sanctuary and shelter in favor of our own fears. And the fears are many: fear of "catching gay" (whatever that means), fear of losing a place in heaven, fear of children being in danger around gay people, fear, fear, fear.
Since fear cannot be acknowledged for what it is, it has to be renamed and framed in more acceptable terms. And so, bias and prejudice become disguised as things like righteousness, faithfulness, protectiveness, love (if only you would change, they say - we love you, but we hate your sin), and on and on.
What happened to the two greatest commandments of all? Since when did love one another bring with it a manifesto to change others to fit a mold? We love you, let us change you.
No, it's more like: "We're scared to death of you and what welcoming you means to our comfortable, well-planned out lives and after-lives. It's best we keep you out of this church, out of wedlock, and out of our sight - at least until things change."
Fear triumphs in ways that change otherwise good and kind hearts into calcified and cruel instruments that beat only with the blood that passes through them. The warmth, the love, the willingness to risk for the sake of others has gone and in its place self-centered fear has taken up residence, disguised in the most comfortable of ways.
Thursday, February 22, 2007
The Myth of the Middle
With less than 1% of the US population being Presbyterian and a dwindling amount of those folks being active members in terms of church attendance, it would seem that our middle is looking more and more like the rest of us - thin and thinning.
The dominant strategy, as I have observed it, during my 12 years in the PC(USA)- as it applies to welcoming LGBT/Q folk into the full work and worship of the church - has been largely based on changing the hearts and minds of the "middle" of the church, that group of believers who are not sure they want to see change -- but are sure that whatever change occurs should happen slowly and in an orderly, consitutional way. Churches, individuals, and groups who call for faster change or even more strident "enforcement" of the constitution - frequently have found themselves further marginalized by this "middle group," in a variety of ways.
The primary goal of the "middle church" and its most visible leadership is to keep the church together at all costs - even if that means creating or sustaining situations that make it intolerable, unhealthy, unsafe, and spiritually violent for the marginalized to stay. I am absolutely sure that this is far from their intentions -- however, it is frequently the end result of their actions. PUP, for example, supported to a large degree by the middle majority at the last GA, has done more to drive a wedge between groups working for change than any action short of adding G-6.0106b to the Book of Order.
Speaking of the Book of Order, I actually think the Book of Order is en eloquent, generally faithfully inspired and loving document. One example has to do with G-3.0400, where the church is called to risk and to trust in its mission:
The dominant strategy, as I have observed it, during my 12 years in the PC(USA)- as it applies to welcoming LGBT/Q folk into the full work and worship of the church - has been largely based on changing the hearts and minds of the "middle" of the church, that group of believers who are not sure they want to see change -- but are sure that whatever change occurs should happen slowly and in an orderly, consitutional way. Churches, individuals, and groups who call for faster change or even more strident "enforcement" of the constitution - frequently have found themselves further marginalized by this "middle group," in a variety of ways.
The primary goal of the "middle church" and its most visible leadership is to keep the church together at all costs - even if that means creating or sustaining situations that make it intolerable, unhealthy, unsafe, and spiritually violent for the marginalized to stay. I am absolutely sure that this is far from their intentions -- however, it is frequently the end result of their actions. PUP, for example, supported to a large degree by the middle majority at the last GA, has done more to drive a wedge between groups working for change than any action short of adding G-6.0106b to the Book of Order.
Speaking of the Book of Order, I actually think the Book of Order is en eloquent, generally faithfully inspired and loving document. One example has to do with G-3.0400, where the church is called to risk and to trust in its mission:
The church is called to undertake this mission even at the risk of losing its life, trusting God alone as the author and giver of life, sharing the gospel and doing those deeds in the world that point beyond themsleves to the new reality of Christ.
There is diagreement. What is the new reality of Christ? What do the Scriptures and the words we use, pointers at best to more than we could ever know, what do they mean? As my seminary professior, The Rev. Dr. Barbara Austin-Lucas once said, "When you read the Bible, it reads you." I believe that, so I cannot tell you what is in your heart. I can tell you that I don't believe that the new reality of Christ is:
- Violence as the price of order
- Marginalization as a device of unity
- Domination as a method of instruction
- Rejection of consecrated love between same-sex couples
- Patience that takes no risk
- Exclusion of God's creation based on human judgments
No, the myth of the middle is that it is actually a place of fear, not a place of action. Like the human body that immediately sends the blood to its middle vital organs when threatened, so too are the current methods and designs of efforts like PUP more a warming blanket for the fears of those who are least affected by their own actions or inactions -- than real and immediate movement for those living under the debris of years of ineffective and unconscionable practices.
Next, how did we get to this place of faith trumped by fear?
More to come...
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