one vote short - for less than a day

Tonight was the vote on changing the Marriage Canon of the Anglican Church of Canada to include same-sex marriage. It passed the house of laity and the house of bishops, with over 2/3's majority in each. But in the house of clergy, it was one vote short of passing.... 

And then the next day, an error was discovered which shifted the motion into passing!!

"But will we be addressing root causes of homelessness among lgbtq youth?" wonders someone attending the 2016 General Synod of the Anglican Church of Canada.

That's a good question. If ending homelessness is not just about providing housing, the root causes  behind the homelessness of many people should be addressed, or we will just be treating the symptoms....

Yet is is much easier to provide some housing than it is to recognize and acknowledge that we are complicit in causing the problem. Let's take homeless lgbtq youth, for example. We are complicit because for years, the church has preached and acted against those who are part of sexual and gender minorities. Complicit because for years, the church has closed its heart to the least of these. Complicit because churches that are progressive in regard to their understanding of Scripture often still seem ashamed of the sexual and gender minorities in their midst, not offering a full and public welcome.

Read more here. 

And read more here. 

apology from the Baton Rouge Police Department

In memory of Alton Sterling, age 37, killed by Baton Rouge Police Department officers who responded to a report that a man selling CDs had threatened someone with a gun. July 5, 2016.

---

we just want to say

father of five in red shirt
selling CDs outside store
someone called in
an altercation

die Bullen pinned him to the ground
he's got a gun one shouted
the other did his sworn duty
and gored him to death

Forgive us
we had hoped to spar with a white dude
but the night was dark
and his dance card was full

poem by rob g

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Read the story here.

Last stanza in poem refers to this:
If only #AltonSterling had this luxury. pic.twitter.com/uueoZE5eDP

— Anthony Anderson (@anthonyanderson) July 6, 2016

This is a false apology poem in the style of William Carlos Williams. If you are new to my blog, be aware that this is a social commentary blog. Most posts are rather frank and some are hard-hitting. Read more about this blog.

how Gentiles almost ended up not being part of the body of Christ

And many years later, Peter and the other Jewish followers of Jesus might still be debating whether Gentiles could or should be part of the kingdom of God.

Remind anyone of our current times?

Churches and denominations dialogue and debate and chat and argue about if and how our LGBTQ+ siblings in Christ can and should be included in the church in a way equal to the way cishet Christians are included.

And while this is carried on by people whose lives it does not directly affect in any way, our siblings in Christ are often left outside the door or in the back pew....

[crossing the line]

In regard to plantations (see previous post), Bishop Flunder says,

It seems difficult in most cases, however, to cross the line from benevolent tolerance to full affirmation; to create a community of affectional orientation parity along with gender parity, class parity, and the like ...

What has occurred is a subculture of SGL [same gender loving] persons in the Christian community who are not necessarily condemned for being SGL, but who are also not given equal status with heterosexual persons in a heteronormative environment. SGL Christians are not often free to celebrate anniversaries, be close in public, or share a last name.

Bishop Yvette Flunder, in Where the Edge Gathers:

building a community of radical inclusion, pages 15-16

not ashamed but...

And how about publicly proclaiming that our lgbtq+ siblings are actually and actively welcome and embraced?

if the apostle paul was like us...

If the Apostle Paul was like us... would Gentiles be part of the church?

[trouble i've seen, by drew g.i. hart]

Just got Trouble I've Seen: Changing the way the church views racism for my birthday. Pretty amazing book and very readable.

"In this provocative book, theologian and blogger Drew G. I. Hart places police brutality, mass incarceration, antiblack stereotypes, poverty, and everyday acts of racism within the larger framework of white supremacy. Leading readers toward Jesus, Hart offers concrete practices for churches that seek solidarity with the oppressed and are committed to racial justice.

What if all Christians listened to the stories of those on the racialized margins? How might the church be changed by the trouble they've seen?"

(source: herald press)

Here's a key thought from chapter one:

I suggest directly and indirectly throughout this book that our very intuitions cannot be shaped in hierarchy and dominance, as were the postures of Caesar, Herod, and Pilate. Instead, we must come alongside the crucified of the world in solidarity, as Jesus himself did, so that we can have our minds renewed. Dominant cultural intuitions run contrary to Christ's way of knowing. The one taking on the form of Christ in the world does not take for granted the popular or dominant view of things. Rather, the person committed to Jesus follows him to the margins and cracks of society, entering into what I call "counterintuitive solidarity" with the oppressed.

(pages 28-29)

Read more about this book, including praise, a sample chapter, and a free study guide at the publisher's webpage.

jesus and "this lot"

How easy it is to ignore the way of Jesus and to find ways to hate people...

thesis / antithesis

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.

[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

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See also twelve key points about the radical inclusivity model.

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.

making a difference, one baby at a time

Our white friends to the south managed to do it. Jim Crow laws which enforced racial segregation in the southern states were in place until the 1960's. As the Civil Rights movement brought about legal changes, the state and local laws regarding segregation were overturned. In some ways, however, not that much changed and the U.S. situation evolved to what is known as the new Jim Crow, which is seeing (among other injustices and inequities) high percentages of black people (black men in particular) end up in for-profit prisons and many other barriers in place to prevent equal participation in society.

Here in Canada, one of our historical evils was the Indian residential schools: Aboriginal children were forcibly removed from their families and put into residential schools, forbidden to use their own languages and not allowed to practice their culture. Abuse was wide-spread. This took place roughly from 1876 to the late 1960's. The recent Final Report of the Truth and Reconciliation Commission calls it cultural genocide.

Understandably, Indian residential schools are done with. However, that doesn't mean that those in power suddenly believe that Aboriginal lives matter.

Around the end of the Indian residential school system, the Manitoba government began "systematically apprehending aboriginal children starting in the 1960s and placing them with non-aboriginal families — a practice known as the ’60s Scoop." (source). Read more here and here. Thousands of children were taken and placed in foster and adoptive homes. Just this past June 2015, the Premier of Manitoba apologized on behalf of the province for the 60's scoop. Yes, this is Canada - the Canada we don't here much about.

But is it over?  And now what's happening in Manitoba?

Child and Family Services workers are seizing an average of one newborn a day, without assessing the parents or their ability to care for their baby, according to Cora Morgan, First Nations Children's Advocate. She says,

“In this system, you are guilty until you can prove you’re innocent. They’re not going in and investigating to see if there is another side of the story. They’re not going in there to say, ‘How can we help you?’ … They just take the kids.” (source)

You can imagine the effects on a baby of being removed from its mother, put in care for the key months of attachment, and then handed back. And the cycle continues...

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Read more about the seizures of babies.

Read Christi Belcourt's indictment of Manitoba's child welfare system.

Estimated numbers:

The numbers of children in the system are staggering – it is estimated that there are today anywhere from 60, 000 – 70, 0000 Native children in foster care in Canada , a much higher proportion than the 20, 000 children taken in the horrific Sixties Scoop, where 20, 000 children were taken and placed into adoption or in residential schools, those institutions meant to “kill the Indian in the child”.

[final report of the Truth and Reconciliation Commission]

Honouring the Truth,
Reconciling for the Future
Summary of the Final Report of the Truth and Reconciliation Commission of Canada

From the Introduction:

For over a century, the central goals of Canada’s Aboriginal policy were to eliminate Aboriginal governments; ignore Aboriginal rights; terminate the Treaties; and, through a process of assimilation, cause Aboriginal peoples to cease to exist as distinct legal, social, cultural, religious, and racial entities in Canada. The establishment and operation of residential schools were a central element of this policy, which can best be described as “cultural genocide.”

Physical genocide is the mass killing of the members of a targeted group, and biological genocide is the destruction of the group’s reproductive capacity. Cultural genocide is the destruction of those structures and practices that allow the group to continue as a group. States that engage in cultural genocide set out to destroy the political and social institutions of the targeted group. Land is seized, and populations are forcibly transferred and their movement is restricted. Languages are banned. Spiritual leaders are persecuted, spiritual practices are forbidden, and objects of spiritual value are confiscated and destroyed. And, most significantly to the issue at hand, families are disrupted to prevent the transmission of cultural values and identity from one generation to the next.

In its dealing with Aboriginal people, Canada did all these things.

(emphasis added)

Link to full PDF online.

[there is one catch...]

Reality check: racism is alive and well in Canada:

A black man is looking for a furnished place, and adds the following to the end of his Kijiji ad:

There is one catch I am a black male.

It suggests that he has previously called about apartments and received a positive response, until he showed up in person to look at it. At that point, the landlord saw that he is black and was no longer wanting to rent to him.

So he now gives a heads up in his ad so that his time isn't wasted, and so he can avoid another experience of racism. 

And some people believe that the world is more civilized than it used to be...

See also if this is an issue for anyone.

jesus goes to church

Jesus tries to go to church and, instead, gets directions to the least of these. How perfect is that!

the eucharist as the great leveler

When was the last time you heard that from the pulpit? And what kind of response do you think such a statement would get?


In his book Unclean: Meditations on Purity, Hospitality, and Mortality, Richard Beck says:

...the Last Supper is a profoundly deep and powerful psychological intervention.
...
The Last Supper becomes a profoundly subversive political event in the lives of the participants. The sacrament brings real people - divided in the larger world - into a sweaty, intimate, flesh-and-blood embrace where "there shall be no difference between them and the rest."

(p. 114)

Beck also talks about the Eucharist as the great leveler.

[if this is an issue for anyone...]

An aboriginal person and their daughter are looking to rent a room, and this phrase in their kijiji ad caught my eye.

We ARE OF aboriginal descent if this is an issue for anyone...

It suggests that the following scenario has previously taken place, and too many times:

They posted an ad which did not mention that they are aboriginal.
Someone responded positively by telephone.
They went to look at the room.
When the landlord saw them, the room was suddenly no longer available.

And so now, they give a heads up in their ad so that their time isn't wasted.


How many other people do the same? How many others have gotten used to "giving warning", or simply avoiding places where they expect to be rejected?

And what can those of us who follow Jesus, do to make it obvious that everyone truly is welcome and wanted?