Monthly Archives: June 2014

Baptism is the beginning of a spiritual adventure: A Sermon for June 29, 2014

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I had a series of conversations this week that had a common theme—the spiritual journeys we are on in our lives. My conversation partners differed in many respects. Some were members or friends of Grace, some were newcomers, seekers, one was a woman I met at a gathering at the university. Of all of them, the most interesting journey was that of Peter Reinhart, the bread baker, teacher and writer who visited UW this week. Peter was raised Jewish, encountered yoga and eastern religions in the sixties and early seventies, found his way into an intentional community that combined aspects of new thought, eastern religions, and Christianity and eventually with that community joined the tradition of Eastern Orthodoxy. Continue reading →

More court decisions, but in Wisconsin, Episcopalians still wonder..

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In Indiana, a federal judge struck down that state’s ban on gay marriage. A Federal Appeals court yesterday overturned Utah’s ban, putting it on the fast track for appeal to the Supreme Court. In Louisiana, a suit to force the state to recognize out-of-state same sex marriages was expanded to include the state’s ban. As the Indiana judge wrote:

In less than a year, every federal district court to consider the issue has reached the same conclusion in thoughtful and thorough opinions – laws prohibiting the celebration and recognition of same-sex marriages are unconstitutional. It is clear that the fundamental right to marry shall not be deprived to some individuals based solely on the person they choose to love. In time, Americans will look at the marriage of couples such as Plaintiffs, and refer to it simply as a marriage – not a same-sex marriage. These couples, when gender and sexual orientation are taken away, are in all respects like the family down the street. The Constitution demands that we treat them as such.

The Episcopal Cafe asks: Should the Episcopal Church embrace marriage equality?

The article links to two other pieces, one a report on the Standing Commission on Liturgy and Music’s recent meeting where they discussed the provisional rite for the blessing of same sex couples. The other is a study guide on marriage produced by the Task Force on Marriage.

Meanwhile Christian Piatt offers Five Reasons why Churches need to “come out” on LGBTQ rights.

The first one is this:

Much of the pain, and therefore, suspicion and resentment, lies at the institutional level. It’s one thing for a person who identifies as a Christian to take the risk of putting themselves out there to say they support or affirm someone’s God-given orientation or identity. It’s entirely another when a church body does so. As long as the efforts to reconcile the brokenness between the Christian community and the LGBTQ community remain at the individual level, the history of marginalization and judgment lingers like an ever-present shadow. – See more at: http://www.redletterchristians.org/five-reasons-churches-need-come-lgbtq-rights/#sthash.D2F23x5y.dpufgm
Much of the pain, and therefore, suspicion and resentment, lies at the institutional level. It’s one thing for a person who identifies as a Christian to take the risk of putting themselves out there to say they support or affirm someone’s God-given orientation or identity. It’s entirely another when a church body does so. As long as the efforts to reconcile the brokenness between the Christian community and the LGBTQ community remain at the individual level, the history of marginalization and judgment lingers like an ever-present shadow. – See more at: http://www.redletterchristians.org/five-reasons-churches-need-come-lgbtq-rights/#sthash.D2F23x5y.dpuf

Much of the pain, and therefore, suspicion and resentment, lies at the institutional level. It’s one thing for a person who identifies as a Christian to take the risk of putting themselves out there to say they support or affirm someone’s God-given orientation or identity. It’s entirely another when a church body does so. As long as the efforts to reconcile the brokenness between the Christian community and the LGBTQ community remain at the individual level, the history of marginalization and judgment lingers like an ever-present shadow.

Much of the pain, and therefore, suspicion and resentment, lies at the institutional level. It’s one thing for a person who identifies as a Christian to take the risk of putting themselves out there to say they support or affirm someone’s God-given orientation or identity. It’s entirely another when a church body does so. As long as the efforts to reconcile the brokenness between the Christian community and the LGBTQ community remain at the individual level, the history of marginalization and judgment lingers like an ever-present shadow. – See more at: http://www.redletterchristians.org/five-reasons-churches-need-come-lgbtq-rights/#sthash.D2F23x5y.dpuf
Much of the pain, and therefore, suspicion and resentment, lies at the institutional level. It’s one thing for a person who identifies as a Christian to take the risk of putting themselves out there to say they support or affirm someone’s God-given orientation or identity. It’s entirely another when a church body does so. As long as the efforts to reconcile the brokenness between the Christian community and the LGBTQ community remain at the individual level, the history of marginalization and judgment lingers like an ever-present shadow. – See more at: http://www.redletterchristians.org/five-reasons-churches-need-come-lgbtq-rights/#sthash.D2F23x5y.dpuf
Much of the pain, and therefore, suspicion and resentment, lies at the institutional level. It’s one thing for a person who identifies as a Christian to take the risk of putting themselves out there to say they support or affirm someone’s God-given orientation or identity. It’s entirely another when a church body does so. As long as the efforts to reconcile the brokenness between the Christian community and the LGBTQ community remain at the individual level, the history of marginalization and judgment lingers like an ever-present shadow. – See more at: http://www.redletterchristians.org/five-reasons-churches-need-come-lgbtq-rights/#sthash.D2F23x5y.dpuf
Much of the pain, and therefore, suspicion and resentment, lies at the institutional level. It’s one thing for a person who identifies as a Christian to take the risk of putting themselves out there to say they support or affirm someone’s God-given orientation or identity. It’s entirely another when a church body does so. As long as the efforts to reconcile the brokenness between the Christian community and the LGBTQ community remain at the individual level, the history of marginalization and judgment lingers like an ever-present shadow. – See more at: http://www.redletterchristians.org/five-reasons-churches-need-come-lgbtq-rights/#sthash.D2F23x5y.dpuf

Buried with Christ in Baptism–A Sermon for Proper 7, Year A

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There’s an interesting discussion on one of the Christianity websites I regularly visit about the role of scripture in Progressive Christianity. Now, to be honest, I’m not comfortable with the term. Too often, those who identify themselves as “progressive” Christians have more to say about national and international politics than about the good news of Jesus Christ. In addition, I find progressives defining themselves over against what they oppose than offering a positive vision and message of what it might mean to be disciples of Jesus Christ in community. Still, if I’m honest with myself, for the most part the theological positions staked out by most in the progressive camp are closer to my own positions than those of the conservative evangelical camp. Continue reading →

Introduction to Romans

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The Letter to the Romans is a dense, difficult, breathtaking work. It is unique among Paul’s authentic letters in that it is the only one written to a community with which he has no direct connection. He didn’t found it; he’s never visited it. He writes in advance of a trip he hopes to make. In 15:23-24, Paul says:

I desire, as I have for many years, to come to you 24when I go to Spain. For I do hope to see you on my journey and to be sent on by you, once I have enjoyed your company for a little while.

He does have personal relationships with a number of the Christians in Rome and sends greetings to many of them. It’s somewhat misleading to use “church” or even “Christian” when referring to the communities to whom Paul was writing. Chapter 16 makes clear that he knows of a number of communities that gather in individual homes and may not have close connections with each other.

Unlike most of Paul’s other letters, Romans is not written in response to conflict he is aware of, or in response to questions or issues that have developed. Instead, Paul is addressing the issues that he thinks are most important; above all, the relationship between these Gentiles who believe Jesus is the Messiah and Jews, some of whom also believe Jesus to be the Messiah, and many others who have rejected that idea. It’s likely that there are some Jews among the Christians in Rome, but it’s also likely that part of the issue for Paul is making a case for the continued inclusion of Jewish believers in these communities.

Dale Allison (Yale University) on the social context of the letter to the Romans. Allison suggests that Paul writes about law and justification in such a way because he’s worried about his upcoming visit to Jerusalem and he’s hoping to get the Roman Christians on his side. Allison: “There’s no Christians or Christianity in Paul’s letters.”

It’s also important to note that the traditional Protestant interpretation of Romans that focused on matters of individual justification and salvation and viewed Paul’s argument as a rejection of Jewish law, however compelling that may be, is probably not what Paul originally intended.

Who was the first person to “teach” Paul’s letter to the Romans? According to Michael Byrd, Phoebe.

National Attention on Racism in Wisconsin

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It’s just coincidence, I’m sure, but two national media outlets have run stories on racism in Wisconsin. The first, in The New Republic, focuses on Governor Scott Walker’s rise to power in Milwaukee. It details the deep racial divide between Milwaukee and its suburbs, pointing out that African-American migration came relatively late to Milwaukee (in the 60s). The political consequences of the divide are breathtaking:

During this period, the WOW counties continued to expand. But unlike suburbs elsewhere, they had not grown more diverse. Today, less than 2 percent of the WOW counties’ population is African American and less than 5 percent is Hispanic. According to studies by the Brookings Institution and Brown University, the Milwaukee metro area is one of the top two most racially segregated regions in the country. The WOW counties were voting Republican at levels unseen in other Northern suburbs; one needed to look as far as the white suburbs around Atlanta and Birmingham for similar numbers. The partisan gulf between Milwaukee and its suburbs in presidential elections has now grown wider than in any of the nation’s 50 largest cities, except for New Orleans, according to the Journal Sentinel series.

And this:

It is as if the Milwaukee area were in a kind of time warp. Like the suburbanites of the ’70s and ’80s elsewhere in the United States, the residents of the WOW counties are full of anxiety and contempt for the place they abandoned. “We’re still in the disco era here,” says Democratic political consultant Paul Maslin. This has affected the politics of the state in myriad ways. The nationwide trend of exploring alternatives to prison hasn’t reached Wisconsin—it has the highest rate of black male incarceration of any state in the country.

The other story focuses on Madison’s Alex Gee and the efforts here to overcome the deep divide between Black and White. It ran on PBS Newshour last night. I think it’s important to see the connections between the two pieces–not in order to praise Dane County and Madison over against Milwaukee, but to recognize that there are deep continuities between the two situations and the political context. Madison and Dane County may be Democratic and Progressive strongholds but the reality of the racial divide calls into question the progressive agenda and politics of many of our political leaders. Their comfortable electoral majorities have resulted in complacency and building coalitions or working with the African-American has not been in their self-interest. The racial divide may not have been exploited here in quite the same way that it has been exploited in Milwaukee, but the results are the same–deep inequities, an unresponsive political system, and white flight.

 

Michigan Bishops file brief in marriage case

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All four bishops of the Episcopal dioceses in the state of Michigan have joined in filing an amicus brief in the Sixth Circuit Court supporting marriage equality for same-sex couples. The bishops unite with a range of religious groups and leaders in support of the plaintiffs in DeBoer v. Snyder, a case under consideration in the Sixth Circuit Court of Appeals.

The full story is here.

Prayers for the victims of the storms in Madison and across the country

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O God, who spoke in earthquake, wind, and fire, who answered Job out of the whirlwind, pour out your mercy and grace on all those who have been affected by the recent storms. We pray for all  those who have been injured or suffered loss to their property. We pray also for those who have responded to the disasters and those working in recovery efforts. May all of them, and us, know the calming presence of Jesus Christ, who said to the wind and waves, “Peace be still.” All this we ask in His name, Amen.

Almighty Father, who laid the foundation of the earth and set the limit of the sea, whose Son wept at the grave of Lazarus his friend and endured the cross for our salvation, strengthen with your grace all victims of natural disasters, especially the victims of the recent storms. Grant rest and peace to the dead, healing to the wounded, strength and endurance to those who rebuild. May all who grieve know the consolation of your love, and by your grace, help us to seek you even in the midst of things we cannot understand. Grant this for the sake of your only Son Jesus Christ, who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen. (from Calvary Episcopal Church, Louisville, KY)

 

Lectionary Reflections: The Season after Pentecost, Year A

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This week’s readings are here.

I’m surprised this year by the abrupt changes in the lectionary in this season after Pentecost. As we move into Ordinary Time, there are almost no sign posts or markers to help us orient ourselves to the Sunday readings. The Gospel plops us back into the middle of Matthew, which apart from its appearance on Trinity Sunday (28:16-20), we’ve not encountered since Holy Week and Easter. And even that was something of an intrusion into our long sojourn with the Gospel of John (from the Second Sunday of Lent through all of the Sundays of Easter). The gospel reading includes sayings about discipleship that are quite challenging but consistent with Matthew’ overall depiction of Jesus.

Almost as disorienting is the reading from Genesis (we’ll be following Track I or the “semi-continuous” readings from Hebrew scripture). But again, we’re plopped into the middle of a much longer narrative arc. We hear the difficult and distressing story of Abraham casting Hagar and Ishmael out into the wilderness. This comes long after God’s call of Abraham in Genesis 12; long after the promise that Abraham and Sarah would give birth to a mighty nation; after Abraham’s two attempts to take matters into his own hand (first by naming Eliezer as his heir, then by impregnating his slave Hagar). The story of Abraham is a story of call and response, of the covenant God made with Abraham, a story of Abraham’s faith and God’s faithfulness, and a story of promises deferred. Abraham’s story ends with the only land he possesses the burial plot he purchased for Sarah, and his only offspring a son Isaac.

Even the lesson from Romans comes as a surprise with no back story. I’ll be writing about that separately in the next couple of days as part of my summer’s exploration of Paul’s letter to the Romans

 

The case against disruptive innovation

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As made by Jill Lepore in The New Yorker. Lepore is a historian who looks at the evidence behind everyone’s favorite theory these days. What she finds is a very mixed bag: cherry-picked case studies and examples where the longer history doesn’t support the theory. More interestingly, she puts the theory in the larger context of theories of history (progress, historicism, secularization). She writes provocatively:

“Disruptive innovation is competitive strategy for an age seized by terror.”

Even more interesting perhaps is her challenge to the adoption of the theory by organizations and institutions other than industry:

Disruptive innovation as an explanation for how change happens is everywhere. Ideas that come from business schools are exceptionally well marketed. Faith in disruption is the best illustration, and the worst case, of a larger historical transformation having to do with secularization, and what happens when the invisible hand replaces the hand of God as explanation and justification. Innovation and disruption are ideas that originated in the arena of business but which have since been applied to arenas whose values and goals are remote from the values and goals of business. People aren’t disk drives. Public schools, colleges and universities, churches, museums, and many hospitals, all of which have been subjected to disruptive innovation, have revenues and expenses and infrastructures, but they aren’t industries in the same way that manufacturers of hard-disk drives or truck engines or drygoods are industries. Journalism isn’t an industry in that sense, either.

For a while, I was collecting links to stories that compared the church to companies like Kodak. These stories all drew parallels between failed industries and the church, with dire warnings about the future of the church if we didn’t change. In fact, many of the problems facing institutional Christianity in the twenty-first century are related to our having adopted corporate models of governance and organization in the twentieth century. Blindly to adopt the language and theories of twenty-first century consultants and business leaders is to make the same mistake. Lepore points out that “industries turn things into commodities and sell them for gain.” As far as I know, we are called to proclaim the Good News of Jesus Christ.