[st. lydia's dinner party church]

St. Lydia's is a small church in Brooklyn, where the service takes the form of worship happening around a dinner shared together. It is particularly counter cultural in Brooklyn, where the pace of life is fast, meals are often eaten on the go or standing up and often alone, kitchens and eating areas are often too small to accommodate many people.

However, even in my city, in the churches I've been part of, communion is usually done in pews or going up to the front in rows. Having the eucharist as a real meal eaten together is unusual, and would be especially meaningful if eating with non-family members.

I also like the way that they make some declarations right on the home page. Along with affirming GLBTQ, they refer to dispelling isolation, reconnecting neighbours, and subverting the status quo.

Read more about St. Lydia's:
St. Lydia's website.
Article in The Atlantic
Article in Faith and Leadership

[if the gospel is truly good news...]

If the gospel is truly good news, it has to be good news for everyone, for it is either an inclusive gospel or no gospel at all.

Prejudice, paranoia, the politics of exclusion - all these little systems have their day, and there are moments when they appear to prevail, but the church, we know from experience, will eventually do the right thing once it has exhausted every other alternative. We who struggle today know that a social gospel and inclusive gospel are the consequences of a hopeful gospel. In a world surrounded on every hand by bad news, we turn now to the reasonable hope of the gospel, the good news toward which scripture, Jesus, and the Spirit all point.

Peter J. Gomes in The Scandalous Gospel of Jesus (2007). Page 207.

historical example of declared space

The Jewish temple in Jesus' day was definitely a declared space. In fact, each literal space in it was declared as to who could enter and be in it.

The progression was from the Court of the Gentiles, to the Court of Women, the Court of Men, and then the Court of the Priests.

jesus visits the new synagogue...

Jesus visits the new synagogue and has a suggestion:

Ah yes, the ubiquitous "everyone welcome" sign. That's all it takes to encourage people to come, isn't it?

Of course, with the Jewish temple, not everyone was welcome in the same way. Nor is everyone welcome the same way now. More on that in an upcoming cartoon.

See my article on uncertain spaces for a different take on the usefulness of the "everyone welcome" sign.

exploring uncertainty and embrace at your own church

As discussed at length in a previous post, which I highly recommend you read first, uncertain spaces are those which have not clearly articulated if and how they value and embrace diverse people. In contrast, a declared space has clearly articulated if and how it values and embraces diverse people. Uncertainty about a space - especially a church - can be a significant barrier to new people who are looking for a church home. This is of particular interest to churches that want to be more welcoming, especially as much conversation about being welcoming addresses what happens once the newcomer is in the church, rather than the barriers that keep people from entering. (If you have not read the article, I suggest reading it first).

At first thought, it might seem easy to cease being an uncertain space: declare where you are at as an individual or a community in terms of how you value and embrace people.

The process of creating such declarations, along with being a growing experience for the community, can be difficult and potentially divisive at the same time. It will involve conversations and dialogue about where one’s community is actually at and where it wants to be, which is entirely intertwined with where the community’s members are at and where they want to be. And it can result in the discovery that what might have seemed like a fairly homogenous community on the surface, has a lot more diversity when one digs deeper.

This post is intended to be a starting point, a help in exploring where your church is at and where it might want to go. Ideally, work through it with a group so that you can benefit from one another’s insights. Note that this document is a work in progress and may be expanded upon in the future.

an authentic ethic of inclusion...

I came across this nugget in Yvette Flunder's Where the Edge Gathers: Building a Community of Radical Inclusion:

An authentic ethic of inclusion must reach from the center to the farthest margin and work its way back. When we reach for the ones who are the least accepted, we give a clear message of welcome to everyone. Jesus modeled this type of radical inclusivity when he openly received those most despised by society and the religious establishment.

Where the Edge Gathers, pp 25-26

What does it mean to reach from the center to the farthest margin?


Can you imagine Jesus raising money to give to missionaries and mission agencies to do the work for him, and then mostly in the form of evangelism, poverty relief and development directed at worthy groups, as helpful as this is to some, and then considering his role finished?

Can you imagine Jesus helping an existing ministry to the urban poor by hosting a church service and providing a meal once a month, or serving meals and helping at drop-in centers, as important as this is, and just going to the synagogue the rest of the time?

These are not the farthest margins. And Jesus isn't an "at arm's length" kind of guy from what I've seen.

So along with sending out missionaries and helping urban ministries, shouldn't there be some kind of tangible, personal way that we are specifically reaching to the farthest margin?

Wouldn't it make sense to take some kind of concrete action in partnership with the least of these?

How can we follow Jesus in embracing the ones "most despised" by society and the religious establishment?

an apology from Senior Deputy Ben Fields of the Richland County Sheriff's Department

To the unnamed black female high school student at Spring Valley High School who was violently assaulted by Deputy Ben Fields for refusing to get up and leave after being written up for not putting away her phone. Columbia, South Carolina. October 26, 2015.

---

i just want to say

Sitting at your desk

you wanted to use your phone

teacher said no

but you didn't listen

your parents didn't teach you right

so I taught you a lesson

about learning

while black

Forgive me

for teaching you the back flip

in math class

I should have dragged you down to the gym first

poem by rob g

---

Read the story here.

This is a false apology poem in the style of William Carlos Williams.

[twelve key points about radical exclusivity]

Twelve key points about radical exclusivity from yours truly, written as the opposite of the twelve points of radical inclusivity:

1.
Radical Exclusivity is and must be conservative.

2.
Radical Exclusivity recognizes, values, loves and celebrates the people at the center.

3.
Radical Exclusivity does harm in the name of God.

4.
Radical Exclusivity is intentional and creates ministry at the center.

5.
The primary goal of Radical Exclusivity is to be the one and only true church.

6.
Radical Exclusivity maintains existing ways of seeing and being.

7.
Radical Exclusivity requires ambiguity, control and power.

8.
Radical Exclusivity is based on shame and fear.

9.
Radical Exclusivity ignores and devalues the margin.

10.
Radical Exclusivity must be linked to preaching and teaching.

11.
Radical Exclusivity demands conformity.

12.
Radical Exclusivity is best sustained when the members of the community are kept under control of the leadership.

adapted by rob g

---

See also twelve key points about the radical inclusivity model.

[twelve key points about the radical inclusivity model]

Bishop Flunder, author of Where the Edge Gathers: Building a Community of Radical Inclusion, discusses twelve key aspects about the radical inclusivity model in the appendix of her book. Here are the twelve summary statements from these key aspects:

Twelve Steps: The Refuge Radical Inclusivity Model from Bishop Yvette Flunder

1.
Radical Inclusivity is and must be radical.

2.
Radical Inclusivity, recognizes, values, loves and celebrates people on the margin.


3.
Radical Inclusivity recognizes harm done in the name of God.

4.
Radical Inclusivity is intentional and creates ministry on the margin.

5.
The primary goal of Radical Inclusivity is not to imitate or change the mainline church, but rather to be Church.

6.
Radical Inclusivity requires a new way of seeing and a new way of being.

7.
Radical Inclusivity requires awareness, information and understanding.

8.
Radical Inclusivity does not hide and works to undo shame and fear.

9.
Radical Inclusivity recognizes diversity on the margin.

10.
Radical Inclusivity must be linked to preaching and teaching.

11.
Radical Inclusivity demands hospitality.

12.
Radical Inclusivity is best sustained and celebrated when everyone in the community is responsible and accountable.

From Yvette A. Flunder, author of Where the Edge Gathers: Building a Community of Racial Inclusion

---

For more information on each point, see the appendix for the book.

[where the edge gathers: building a community of radical inclusion, by yvette a. flunder]

Where the Edge Gathers is quite a remarkable book, which is really no surprise considering that it's written by Bishop Flunder of the City of Refuge United Church of Christ.

"In Where The Edge Gathers, Flunder uses examples of persons most marginalized by church and society to illustrate the use of "village ethics" -- knowing where the boundaries are when all things are exposed--and "village theology" -- giving everyone a seat at the central meeting place or welcome table. Flunder focuses on the following marginalized groups: Same-sex couples, to convey the need to re-examine sexual and relational ethics, Transgendered persons, to illustrate the importance of radical inclusivity, Gay persons living with AIDS, to emphasize the need to de-stigmatize societies view of any group of people."

(source)

Flunder's book is divided into two main parts: the first contains four chapters on community, and the second contains nineteen sermons, given as an example of "one tool that defines, reinforces, and supports the collective theology of the community." I recommend it as an excellent book on the topic.

[peace community church's artistic declaration]

Peace Community Church in Oberlin, Ohio, wants people to know that its doors are open to everyone. As part of this, they have a new mural which clearly states where it is at when it comes to welcoming people regardless of sexual orientation or skin colour.

Painted by Robert Cothran, the five-panel piece shows a rainbow ribbon coming from the left and a racial harmony ribbon coming from the right, to join around a cross in the center panel. I especially like this because the incorporation of the lgbt ribbon with the racial harmony ribbon, which I've never seen before, acknowledges the diversity of people and the fact that people can be part of several minorities at the same time.

Read more about this mural.

Read more about uncertain spaces and what some churches are doing to articulate how they value and embrace diverse people.

transubstantiation, carnivores and divorcees

St. Atkin's makes it pretty clear that they are pro-carnivore (see previous cartoon in this post). Other things are less certain, but of greater significance to this couple. Will they be welcome even though they married each other after divorcing their previous partners? Not that many years ago, the answer would have been no.  In some churches, it still is.

If you're thinking, "Divorced and remarried? Who cares!", then I ask you: "What do you care about? What matters to you?"

What things make it difficult for you to accept someone else?

Who do you find difficult to embrace?

What's stopping you from loving people the way Jesus did?

And for what things have you yourself experienced rejection?

---

Read the article on uncertain spaces.

uncertain spaces

introduction

Your colleague tells you that Human Resources wants to see you right away. If you have no idea as to why, there is uncertainty ahead - perhaps combined with some anxiety or fear -- until you find out whether they are going to fire you, promote you to a special project, or just need a form signed.

You are in an uncertain space, even if just for a few moments until you find out what they really want.

Now what if you're new in town, or perhaps what's new is that you've decided you want to be part of a church. You drive by a church in your neighbourhood, and the sign out in front says "Everyone Welcome".

what does that mean - “everyone welcome”?

Did you know that a study done in the U.S. found that three of the top words non-Christians ages 16 to 29 associate with Christians are judgmental, hypocritical and anti-homosexual? (source: unChristian and article)

Which means that there’s a good chance the person driving past your church and wondering about it, is already doubting the truthfulness and reality of the “Everyone Welcome” sign. Add to that any past negative experience they've had with the church or with Christians, and the uncertainty is even stronger.

The church you drive past is most likely an uncertain space. Will it be hostile or indifferent to you? Or will it be welcoming and embracing? Most times you just don't know.

confession, baptism, and the radical, far-reaching rethinking of everything

This quote from Brian McLaren seems very fitting for this time:

John (the Baptist) defines the essential meaning himself: he proclaims not a baptism of conformity but a baptism of repentance, which means a radical, far-reaching rethinking of everything. If one was previously formed by a conventional Temple establishment identity, one rethinks that way of life. If one was previously formed by an Essenic antiestablishment identity, one rethinks that way of life. What might have been acceptable before – hating Gentiles, hating priests, hating the poor, hating the rich—now seems like a sin to be confessed. What might have been considered unacceptable before—reconciling with enemies, showing kindness to outcasts, putting the needs of people above religious rules—now seems like a good thing. That kind of repenting would determine the kinds of sins people would confess as they descended into the Jordan for baptism.

So for John, baptism is hardly a second-rate tribal rite comparable to sitting on Santa’s knee. It is the radical reversal of identities of exclusion and hostility. It is a defection from all exclusive, hostile, and elitist identities—whether they be establishment or antiestablishment in nature. It is a sign that one is repenting of all hostile identities, knowing that those identities can only lead to violent cataclysm. By de-identifying with oppositional identities—by dying to them, one can identify with something new: the kingdom, reign, or commonwealth of God—which is a call not to separation and exclusion, but rather to solidarity and reconciliation, as we have seen again and again.

Brian D. McLaren, pp.183, 185, in Why did Jesus, Moses, the Buddha, and Mohammed Cross the Road? Christian Identity in a Multi-Faith World

What Brian says makes good sense to me. I want such a radical reversal, both in my own life and in the life of the church.

whose names do you not mention?

Whose names are not mentioned in your church? Of whom have you never heard it said, "they are our brothers and sisters?"


Consider this from Brian McLaren:

The vestiges of Imperial Christianity are not always as obvious as this inscription in stone. But they are no less present in most of our churches. Racism, colonialism, exclusivism, elitism, and other members of the hostility family often hide camouflaged in songs and hymns, devotionals and prayers, sermons and Sunday School lessons. And it’s not only what is said that aids and abets hostility: it’s what is left unsaid. For example, I remember preaching in a predominantly Tutsi church in Burundi. After I made an appeal for the Twa people, the nation’s oppressed minority, someone came up to me and said, “The word Twa has never been spoken before in this church. It is as if the Twa didn’t exist. Thank you for reminding us that the Twa are God’s children.” I thought of how many real-world hostilities around the world are similarly protected through avoidance and silence in churches today.

Brian D. McLaren, p.168, in Why did Jesus, Moses, the Buddha, and Mohammed Cross the Road? Christian Identity in a Multi-Faith World

I spoke up at a church meeting a few years ago, and talked about wanting the church to be a place that is welcoming of our gay brothers and sisters in Christ. Later I realized that I had never heard anyone use the expression "our gay brothers and sisters in Christ" at our church, ever. Perhaps that was the first time it was even said there....

Perhaps it reminded some that this isn't an issue to be debated and ideas to be objected to, but that there are real people involved....

 Hopefully, some who never thought about it might begin to consider the breadth and width and depth of God's love and of the body of Christ.