Tuesday, April 6, 2010

Staight Christians who Talk to Gays and Gay Christians

CHRISTIANITY AND GAY TALK

Many of my friends and I have noticed the difficulty of the dialogue between the language of Christianity and the experience of the gay person.  I have many straight Christian friends who don’t understand the reaction they get when talking to gays.  The straight Christian says something “in the name of love” and all the gay hears is “hate” and BAM the walls go up.  The gay brother or sister says something about their lover  to the straight Christian and BAM the walls go up.  Hum—it would appear that we have a impasse, and one that most churches are not doing anything about.  Many people say they “love” but all they communicate and all that is heard is “hate” or “judgment”, this leads to alienation—language can create a total disconnect, making it as if you are talking to someone from another world.  I am going state the most common “hurtful” and alienating language, then respond from a gay point of view (NOT that there  is “one” single view—just some common thoughts).  Please note that I’m not trying to argue theology or biblical studies in this document (I do have other rather expansive documents that discusses the Biblical support for gays if you want to read those!), herein I’m simply trying to help understanding of why the Christian-language is so often alienating to many gays.

7 ALIENATING PHRASES!


1.       “Love the sinner, hate the sin” 

       Variations:  “ I love you unconditionally, I just don’t agree with your life style,”  “ I love you, but I don’t    support your life style”  “I  love you, but you need to know that I don’t believe in homosexuality,”  “God loves you even though you are a sinner,”  etc
Here’s the problems. 
a.       First:  you’ve qualified your love.  That’s not unconditional.  Do you qualify your love for others you speak to:  to the proud son do you say , “I love you son, but hate your pride” or to the person of a different political view, “I love you, but hate that you’re a democrat” or to the friend who is a girl “I love you, but wish you were a boy, but since you’re a girl we cannot hang out.”  More profoundly, the qualification is seen as a hate toward something the person cannot change, it’s like hating that a person is a girl or boy, black or white. 
b.      Second:  the view that homosexuality itself is a sin.  That will always be a problem in Christian language.  I would remind you that there are less homosexual acts listed as “sin” than there are heterosexual acts that are listed as “sin.”  I would also argue that homosexuality itself is NOT a sin.   Selah. Hum… Ok…so you see already, the fruit of many persons’ “love” will start an agreement about the “terms” of that love, and the judgment of its qualification.  No longer will the conversation be about “love” it will be about the “hate” or the definition of “sin.”

2.       “Homosexuality is a choice” 

Variations:  “have you tried to not to be gay?”; “have you tried to be heterosexual?”;  “have your tried to choice what Christ believes you to be instead of what the world says you are?”; “You need to believe the Truth of who you are in Christ, not your old man nature”; “you should try seeing yourself as a heterosexual and realize that being homosexual is a lie”;  “choose to be celibate”
(this argument is echoed in X Man, when Iceman came “out” as a mutant to his mother and father, and the mother asked  “have you tried not being a mutant?”  Boy did I laugh!)
Here’s the problems

a.       Homosexuality is not a choice.  If you use choice language you will alienate anyone who believes there are “born” this way—which is most gays.  Most gays believe that they are gay because of the way they are born.  Most gays will say they are not made “gay” by culture or by recruitment  and are certainly not “gay” by choice: any more than straights  “choose” heterosexuality, or Caucasians choose  to be white, or Africans to be black or brown, etc.  It is simply the way you are born.  To argue against the way they “are” causes a fundamental crisis of identity, and challenges something that is fundamental to the person’s being. Using “choice” language only increases the duress.

b.      Homosexuality itself is not an “old man” “fallen” behavior.  It is a natural behavior and orientation which occurs in other places in nature.  Selah. If you argue against this you have come to an impasse and will only succeed at alienation. 

c.       On the flip side.  We cannot choose our sexuality, but we do choose how we realize our sexuality with integrity.  Most people cannot be “celibate” (St. Paul says only the very few have that “gift”), don’t expect the gay population to be any more celibate than the heterosexual population.  Don’t require of gays what you don’t require of straights.  Trying to “contain” or “restrain” homosexual ‘behavior’ only increases its lack of control.  Gays should be encouraged to have healthy relationships as they grow up as much as other kids discovering their sexual identity—and with as much grace.  When you try to make gays be celibate or “straight”, what you produce is a system of failure that will only increase the guilt and shame, and at times create duel lives in those “trying” to be “good.”  You create a system that encourages lying, subterfuge, and “seduction,”  those gays who “try to choose” to be straight will often only fail, repent, fail, repent… and enter into a cycle of failure the ends up driving the person into a divided state of being. 
                                                               i.      Christianity too often produces the “sinners” they condemn. 

The idea of “choice” leads only to failure.  It encourages a false process and has gay men getting married only to find themselves unable to sustain the “choice” they have made.  The result is that there are many many gay men who tried to be Christian by getting “married” and “choosing” for Christ. They are told this is the righteous choice, and the right choice and they “choose” to live a lie in the name of truth.  As a result the gay person many times live a divided life, a half-life, or lives a lie, and a few divorce in order to try to live more integrally (though they are judged as “choosing wrongly.”).  The language of “Choice”  is one of the great sins of the Church parlays against homosexuals and families. 

3.       “God can heal your homosexuality”

Variations:  “have you prayed about it?” “I’ll pray for you to overcome this,” “God can help you overcome this,”  “Have you fasted?” “come to the healing rooms, you just need to be washed with God’s love,”  “tell me about your father,”  “have you gone to Exodus International, there are a lot of people who have overcome homosexuality,” “You know I have a friend who overcame their homosexuality, you can too!” “Your gay because you were molested, so if you just get healed from that you’ll overcome your homosexuality,”  “God can deliver you from this”  “isn’t God able to do anything?...so he can help you with this!” ‘with God anything is possible”
This is especially cruel to say to a gay person.  Because the truth of the matter is God doesn’t heal or deliver people from being gay.  Oh, there are a very few that say that God has, and many  many more who said “God healed me!” only to fall back into “homosexuality.”  Most gays who are or were Christian, prayed, cried, tried not to be, fasted, counseled, and “believed” in God: only to wake up the next morning—gay.  You cannot heal homosexuality, it is not a sickness, it is not a possession of evil.  Anytime you use this phrase or its variations you are only condemning them to failure.  God can do anything…but doesn’t.  Well, if you follow that line of thought it only leads to a very cruel God: for if God CAN heal gays and DOESN’T  heal gays of something that you perceive is destroying  a life and that of a families… what a cruel God.  So, I hope you can see how wrong and evil this statement is to make to a gay person. You can drive a wedge between them and God with your hopeful words.

4.       He/She says, “I’m gay,”:  you say, “I’m sorry!”

Homosexuality is not something to mourn; it should be celebrated as much as our heterosexuality.  We should celebrate their first boyfriends/girlfriends.  Their first kiss, the first time they held hands, etc..  We should be able to talk about what they “like” and who is “cute.”  We should encourage everyone to find heroes and mentors that help gays live a good gay life.  I’m not saying that we have to parade about, but if you want to, sure…parade as much as straights parade.  Kissing or holding hands in public should be as qualified or as “appropriately” done as it is for straights. Currently, most gays would be judged as “pushing it in our faces” if they showed public displays of affection—this is inconstant and hypocritical: are straights pushing heterosexuality “in our faces” when they hold hands in public?

5.        “Quit pushing your homosexuality in our faces”

Variations:  “every time we get together you talk about being gay…” “I don’t want to hear again about your gay boyfriend, cann’t we talk about something else!” “I don’t want to hear what you think the Bible says in support of gays”  “I don’t want to hear about what you did last night”

I’m going to repeat response 4:  I’m not saying that we have to parade about, but if you want to, sure…parade as much as straights parade.  Kissing or holding hands in public should be as qualified or as “appropriately” done as it is for straights. Currently, most gays would be judged as “pushing it in our faces” if they showed public displays of affection—this is inconstant and hypocritical: are straights pushing heterosexuality “in our faces” when they hold hands in public?   All humans talk about those people they love, their friends, their successes, their struggles, if you cannot talk about a gay persons loved one, then this is a problem not with them “pushing it in your face” but with the fact that you don’t actually accept their life.  If you cannot celebrate a person’s successes and struggles, loves and heart-breaks, you aren’t really a close friend—you’re just an acquaintance.  It is a great sorrow when a gay person cannot share significant successes and advances in life with a friend who sees such as a life as “sinful.”

Telling Story:  When a person first comes out, there is a life time of thoughts, feelings and experiences they have to share: and a new world to discover.  At first they will talk about it, share it, and explore its truths and realities.  This is the most important time for you to be involved in the discussion (with NO judgment).  This is when gays will find out what they will or will not do—like a teenager discovering the world.  They need to talk about it… encourage them and you can be part of a powerful process and redefinition of life.  You can be an advocate of a very important change for a new integrated and authentic person.  But if you are going to “judge” what they share—or share it with shame, then they will not tell you and you will not be part of one of the most important changes in their life…and possibly not part of their life afterward (for you weren’t there when they really needed you).

6.        “Just give me some space! I just need some time to deal with you being gay”

“I cried when I heard you were gay, so just let me heal before we talk about it”, “I cannot believe it, you cannot be gay” “just let me think about it for a while, then we will talk” “Can’t we just be friends like we were before?” “I don’t want to talk about it, just leave me alone”  “please don’t tell my friends (family members) your gay…I don’t want them to judge you”

Shame.  Are you ashamed of your gay friend?  Well, that’s going to only hurt you both.  They are not going to feel comfortable with your family, and everyone is going to be oversensitive to things that appear or come across as “too gay.”  So you will all behave falsely and things will become strained and fake.  Not a good foundation for any relationship or true public interchange.

Hurt.  You feel “hurt” by the confession of homosexuality.  Ok…so you need time to deal with the shock.  But while you deal with it, they are dying, afraid and alone.  I’d get over yourself quick and be a friend as soon as possible.   Most gays fear coming out to their family and friends because the most common reaction is rejection.  Your silence and “getting over it” will many times simply be understood as another form of rejection.  In truth, the “World” is much MUCH better at loving gays through the transition the most Christians I know.   Most Christians are too “shocked” “hurt” “betrayed” and biblically conflicted to be helpful, and usually have been more hurtful—saying the things I’ve listed herein.  Many Christians are so busy being “righteous” that they forget that the first rule of Christianity is love, even self sacrificing love.

The sad truth of the matter is that most gays find they lose most of their fundamentalist Christian friends.  Many gays lose their friends during this time because they no longer “relate” or they are “distanced” from them during the most important part of their life.   Some Christians “distance” themselves from the openly gay people because of “guilt by association,”  even if they think being gay is “ok” …. Frankly that is seen as a fair weather friend.

7.       Straight Christian says, “Why am I the one who is made out to be wrong, why do I have to change the way I talk?”

     Variations from Christians:   “Why do I have to apologize for what I said, I’m also hurt” “Can’ they see  that they are hurting me, that I feel betrayed by their lie”  “Can’t they give me the same grace they expect from me?”  “Why do I have to change? They are the ones that lied about being straight” “Don’t I have the right to an opinion?” 

Hum, you could also ask “Why did Jesus have to die for me?”   It’s the true Christ-like thing to do. 

                When Christians speak they speak from a position of privilege and power.  Many times it has be Christians who have oppressed gays and judged them as “sinners” and “hell bound.”  This means Christianity has some extra work to do to overcome what has been historically a position of great harm and cruelty.  It is Christians that have burned gays at the stake, Christians that have told society to hate gays, fear gays, not trust gays, and who say being gay is a sin, sickness, evil, possession.  It is the Christian’s interpretation of the Law that denies gay-rights, that teaches that homosexuality is a danger to the family, and is a perversion and aberrant behavior.  For these reasons, Christians should change their language and understand that it will take twice as much work to overcome the hurts gays have suffered.  That gays strike back is not a surprise, it is their very life they are fighting for,  not just doctrine or dogma.   

There are more phrases…and perhaps those reading can add some they have come against or have been hurt by, and let us also mention those that have been helpful!

“I love you, always and forever!”
"God loves you and says you are wonderously made"
“Tell me what you have been going through”
“What can we celebrate?”
“Can you introduce me to your friends?
“So, how can I support you during this time?”
“Hey, when can we hang out? The place is your choice!”

Wednesday, January 13, 2010

The God of Peace




The God of Peace

NOTE: The following is part of a series written for a my Church and their views.  It was written in balance with the opposite study on "the God of War"  which presents the pervasive use of warfare in the Old Testament and the use of warfare analogies in the New Testament.  These both are part of a day long event discussing the differences between "Just Peace Theory" and "Just War Theory"

I will be publishing notes on Just Peace Theory with in the next week, as follow up on this article.


Notes of Todd Farley

 OLD TESTAMENT AND THE GOD OF PEACE—THE GOD OF SHALOM

In the Old Testament the understanding of  “Peace” was first and foremost understood as being from God and part of  God’s “Shalom.”  Shalom is a very complex concept of the healthy wholeness of God out in our lives.   Out of Shalom all of our comings and goings are blessed, we exist in peace, we are healthy and whole, we exist in good relationship with our family, friends and society.  Shalom brings balance in life and all of its dynamics.  It is also understood as the “rest” of God, that concept of God’s rest on the 7th day, wherein God saw all that God created and said it was good.  It is resting in the Goodness of God.  Shalom as Peace  flows through the healthy state of being.  Shalom can be understood as God’s Spirit in the midst, or as the Hawaiian’s understand Aloha—being in the breath of God. 


That which fights against Shalom is Sin and its practice which break down the human spirit and leads to depravity.  Sin is the absence of Shalom in action, or the absence of God in an activity.  Sin is that self-seeking deception that leads away from God and God’s Shalom.   There is also a false peace that happens in the Old Testament, a false peace that blinds and deafens the human spirit to truth.  When we accept a false peace, the fruit is many times a temporary prosperity, and more often than not a prosperity that oppresses others.   A false peace is what we have when people call out for “peace” when we are actually at war.  War is the fruit of sin, and an agent of counterbalance that brings correction, suffering or judgment.  At times Israel existed in false peace and entered into the brokenness of war:  war itself at times functioned as a corrective, a ‘wake-up call’ that made physical Israel’s spiritual depravity, and by being made physical it helped correct Israel in a physical way.  Time and time again Israel was awakened by war and captivity for the need to change and called once again to seek true shalom, to repent and return to God.  War is not the fruit of righteousness; it is a way in which sin and brokenness was dealt with in human actions.   However, War is NOT part of Shalom.  War exists because of ‘sin,’ because of the human willful depravity that walks away from Shalom. 


God goes to war?   This topic is covered in another review.  But does the warring activities of  Israel justify present day war?   From a traditional Christian view,  the Old Testament is read as a natural symbol, in other words what they did in the natural actually is symbolic of spiritual truths.  If this is systematically kept as a rule of interpretation, than phsycial warfare in the Old Testament is only valued as an example of  spiritual warfare (as spoken of by Paul and John) in the New Testament.  Old Testament warfare therefore does NOT justify present warfare (nor does it discredit it).

NEW TESTAMENT AND THE GREEK CONCEPT OF  PEACE

JESUS… BRINGER OF PEACE ON EARTH AND GOOD WILL TO ALL…Jesus is known as the Prince of Peace.  In Jesus’ actions in the Gospels, Jesus certainly confronts sin and falsehood.  And in one case gets angry and “turns over the tables” in the temple, when he sees the temple of his Father being “defiled.”  However, that is the only “violent” act of Christ.  He never kills, he never fights back.  He stands his ground “righteously,” he certainly stands up to his accusers and addressing them with great authority.  But he never fights.  At the end of the day, Jesus allows himself to be falsely accused by culture and society and is murdered.  God’s ultimate plan was not a war, but a sacrifice.  God’s ultimate concern was not about the temporary society or culture’s rules and wars, but the eternal Kingdom of God.  A Kingdom won not by fighting but by Love.   Peace was bought for us in the Blood of Christ given for us by the Love of God.  Peace was not won by a war waged amongst human beings. Peace was not strong armed, imposed, or forced on another.  Christ’s peace is given to those who do not deserve it!  It is given not won.

PAX ROMANA  captures the idea of a more common Greco-Roman concept to “peace”—peace through warfare and conquest.  Peace exists for the Roman because Rome kept the peace, they conquered their enemies and enforced peace.  Thus during the times of the New testament Peace was understood by Roman culture as mostly a social rest from civil strife or war.    It is less about the totality of being and more about the specific lack of war.  Peace is an absence of violence (after violence and sustained by violent threat against those who would break it).  Peace can be a state of rest between violence, Peace doesn’t not bear its own fruit, it must be made.   Peace avails the opportunity for rejuvenation, but it does not bring rejuvenation itself.  It is not an active agent.   


CHRISTIANS MIXING ROMAN AND JEWISH IDEAS: Christians reached back into Jewish conceptualizations of Peace (Shalom) when they created the concept of the “Peace of Christ” and our current day “passing the peace. ”  In both of these ideas Christ is seen as our Peace.  Christians acknowledge we should have peace (no war or violence) between our brothers and sisters, but sometimes miss the deeper concepts of Shalom.   Furthermore Peace as Shalom is weakened by a  Christianization of the Greco-Roman idea of  Peace .  the Spirit of Christ brings peace (in a process): now there starts to be echoes of the concept of the Pax Romana, the idea of a Peace as represented in the book of  Revelation— where Christ comes as a Warrior God to first judge and subdue all enemies then brings Peace (like the Roman concept of conquest first then peace). 


WAR AND REVELATION!
Answering the Warring figure of Jesus in Revelation:  the Book of Revelation is written to the Christian/Jew using Roman and Jewish imagery.  If understood as being written before the fall of Jerusalem in 70AD, it was a prophetic warning of what was to become of Jerusalem.  For those who see it as after the destruction of Jerusalem it is read a prophecy of the end of times (or the cycle of evil).  In both cases, the Book of  Revelation, offers a symbolic hope for a spiritual kingdom beyond the depravity and cruelty of  Oppressive and Evil Regimes, and it offers the restoration not of a physical Jerusalem but a new spiritual Jerusalem to come.  It is primarily symbolic, but is often taken “literally” or mixed in its interpretation.  Having Jesus as the “Captain of the Host” is akin to us being dressed in Roman Armor and fight a “spiritual” battle, Paul never intended for us to actually wear Roman Armor and fight!  So these texts are poorly used as a justification of war as a earthly activity (in contract to the many texts on war in the Old Testament).

SUMMARY
Shalom—God’s given peace wherein we are whole
Pax Romana—Human peace achieved by war
The Gospel of  Peace—given by the Prince of Peace, Jesus












OTHER STUDIES ON PEACE  BY OTHER AUTHORS
PEACE
Achtemeier, Paul J. ; Harper & Row, Publishers ; Society of Biblical Literature: Harper's Bible Dictionary. 1st ed. San Francisco : Harper & Row, 1985, S. 766

peace, a word with a wide range of meanings in both the ot and the nt. Its root meaning in the ot (Heb. shalom) is wholeness or well-being, and it can be used in both religious and secular contexts. It is used as a general greeting (Judg. 6:23; Ezra 5:7; Dan. 4:1) and as a farewell (Exod. 4:18; 2 Sam. 15:9). In these uses, it seems to indicate good wishes for the people addressed and friendly intentions on the part of the speaker. It is also used to indicate peace between nations as opposed to war (Josh. 10:1, 4; 1 Sam. 7:14; 1 Kings 5:12).
Peace is often associated with other terms. The ot speaks of ‘peace and security,’ usually from invasion (2 Kings 20:19; Ps. 122:7) and ‘peace and prosperity’ (Deut. 23:6; Ezra 9:12). Here, peace is associated with material well-being, good harvests and safety from wild beasts and enemies (Lev. 26:6-10; Zech. 8:12). Peace is also found in conjunction with moral concepts. It is associated with truth in the sense of faithfulness (Esther 9:30; Zech. 8:16, 19). Above all, it is found in parallel with righteousness (Ps. 85:10; Isa. 60:17). Righteousness will bring peace (Isa. 32:17), but there is no peace for the wicked (Isa. 48:22; 57:21).
Peace is the gift of God (Lev. 26:6; 1 Kings 2:33; Pss. 29:11; 85:8; Isa. 26:12). The false prophets cry, ‘Peace, peace,’ at times when the true prophets know that God is not sending peace (Jer. 6:14; 8:11; Ezek. 13:10, 16). The ot speaks of God’s covenant of peace in connection with priests (Num. 25:12-13; Mal. 2:4-6) and in connection with God’s promises to Israel (Isa. 54:10). In Ezekiel, God’s peace is the future or eschatological blessing (Ezek. 34:25-31; 37:26), and, in Isaiah, the Messiah will be a Prince of Peace (Isa. 9:6).
Throughout the various ot uses of peace as material well-being, righteousness, and as having its source in God, the emphasis tends to be relational: peace exists between people or between people and God. The idea of peace as individual spiritual peace with God or internal peace of mind is not an ot notion.
The Greek word for ‘peace’ normally means simply the absence of war or conflict. In the nt, however, the word also acquires much of the range of shalom and some new, specifically Christian understandings. As in the ot, it is used in the Gospels as a greeting and farewell (John 20:19, 21, 26; Mark 5:34; Luke 7:50). This peace appears to be a concrete blessing which the disciples can give to others, but, if the others are unworthy, it returns to the disciples (Matt. 10:13; Luke 10:5, 6). Virtually all of the nt Letters include ‘peace’ in their opening greeting, usually paired with ‘grace’ (e.g., Rom. 1:7; 1 Cor. 1:3; 2 Cor. 1:2; Gal. 1:3).
The term is used in the nt to mean absence of strife among individuals or nations (Luke 11:21; 14:32; Rev. 6:4). It is also used for order and concord within the Christian congregation: Paul frequently exhorts Christians to be at peace with one another (Rom. 14:19; 1 Cor. 14:33; 2 Cor. 13:11; 1 Thess. 5:13; cf. also Mark 9:50). Christians should strive for peace with all people, Christian or not (Heb. 12:14). Paul writes, ‘If possible, so far as it depends upon you, live peaceably with all. Beloved, never avenge yourselves, but leave it to the wrath of God’ (Rom. 12:18-19). Here and in Jesus’ commands on not resisting evil and on loving one’s enemies (Matt. 5:38-48; Luke 6:27-36), the nt advocates a nonaggressive stance.
The association between peace and material prosperity found in the ot is not stressed in the nt; rather, the connection between peace and spiritual blessing is emphasized. Peace occurs in association with righteousness (Rom. 14:17; Heb. 12:11; James 3:18), grace (Phil. 1:2; Rev. 1:4), mercy (Gal. 6:16; 1 Tim. 1:2), love (Jude 2), joy (Rom. 14:17; 15:13), and life (Rom. 8:6).
The spiritual blessings are from God. God is a God of peace (Rom. 15:33; Phil. 4:9; 1 Thess. 5:23; Heb. 13:20). The gospel can be described as the gospel of peace (Acts 10:36; Eph. 6:15). Christ’s work is to bring peace. Christ’s death has accomplished peace between God and humanity (Rom. 5:1; Col. 1:20) and peace between Jew and Gentile (Eph. 2:14, 17). Yet of greater value than peace is obedience to God’s will. That is why in the Gospels Jesus also speaks of bringing not peace but a sword, creating division in families where some obey God’s will by following Jesus, and others do not (Matt. 10:34-36; Luke 12:51-53).
Finally, in the nt, the notion of individual spiritual peace or peace of mind is found in a few passages. The peace of God (Phil. 4:7) or the peace of Christ (Col. 3:15) may rule people’s hearts; a mind set on the Spirit is life and peace (Rom. 8:6). The God of hope may fill one with joy and peace (Rom. 15:13).
















Peace
Torrey, R.A.: The New Topical Text Book : A Scriptural Text Book for the Use of Ministers, Teachers, and All Christian Workers. Oak Harbor, WA : Logos research Systems, Inc., 1995, c1897

1.     God is the author of. Ps 147:14; Isa 45:7; 1Co 14:33.
2.     Results from
a.     Heavenly wisdom. Jas 3:17.
b.     The government of Christ. Isa 2:4.
c.     Praying for rulers. 1Ti 2:2.
d.     Seeking the peace of those with whom we dwell. Jer 29:7.
3.     Necessary to the enjoyment of life. Ps 34:12,14; 1Pe 3:10,11.
4.     God bestows upon those who
a.     Obey him. Le 26:6.
b.     Please him. Ps 16:7.
c.     Endure his chastisements. Job 5:17,23,24.
5.     Is a bond of union. Eph 4:3.
6.     The fruit of righteousness should be sown in. Jas 3:18.
7.     The church shall enjoy. Ps 125:5; 128:6; Isa 2:4; Ho 2:18.
8.     Saints should
a.     Love. Zec 8:19.
b.     Seek. Ps 34:14; 1Pe 3:11.
c.     Follow. 2Ti 2:22.
d.     Follow the things which make for. Ro 14:19.
e.     Cultivate. Ps 120:7.
f.     Speak. Es 10:3.
g.     Live in. 2Co 13:11.
h.     Have, with each other. Mr 9:50; 1Th 5:13.
i.     Endeavour to have will all men. Ro 12:18; Heb 12:14.
9.     Pray for that of the church. Ps 122:6-8.
10.     Exhort others to. Ge 45:24.
11.     Ministers should exhort to. 2Th 3:12.
12.     Advantages of. Pr 17:1; Ec 4:6.
13.     Blessedness of. Ps 133:1.
14.     Blessedness of promoting. Mt 5:9.
15.     The wicked
a.     Hypocritically speak. Ps 28:3.
b.     Speak not. Ps 35:20.
c.     Enjoy not. Isa 48:22; Eze 7:25.
d.     Opposed to. Ps 120:7.
e.     Hate. Ps 120:6.
16.     Shall abound in the latter days. Isa 2:4; 11:13; 32:18.
17.     Exemplified
a.     Abraham. Ge 13:8,9.
b.     Abimelech. Ge 26:29.
c.     Mordecai. Es 10:3.
d.     David. Ps 120:7.


ot Old Testament
nt New Testament

Sunday, December 27, 2009

THE RIDICULOUS DIFFERENCES BETWEEN BEING GAY AND BEING DEAD

At 4am I was awakened out of dream. Joan Dempsey, who is dead, was with me in the dream and together we went to a church which was once very dear to me. The Pastor came out to meet us both. When they saw Joan they took into the church meeting with great honor and celebration. I stood outside the door and the pastor spoke with me briefly, visibly mourning and at odds with himself. He said some day we should get together for a meal, someday he'd call me, but he needed to get back to the Lord's work. It started to rain and we were both getting wet, so he patted my head and walked away wiping his hands. I awoke from the dream missing both my old Godmother Joan and my old pastor friend for whom I had been a frequent and special guest minister. And I thought about the difference between the Christian Dead and the Christian Gay ("practicing"). Now understand this clearly, I've not really contemplated suicide and don't have a death wish, but as I laid there in my bed the comparisons ran willy-nilly through my mind. So, I thought I'd write down what is clearly rather ridiculous, yet made sad by the fact that for some Christians these comparisons are only too true. I thank God that these comparisons are NOT True for Churches that are "open and affirming" to LGBT persons. I thank God for the United Church of Christ (and the Church in which I pastor).

Remember, the comparisons were framed in reaction to my the friend of my dream, when I awoke I asked myself "If I was dead as a 'straight man,' how would I be remembered in contrast to the treatment I'd receive 'if I was gay' (which was recently an assumption and illustration in a sermon I preached)." The sad thing is that many people do treat gays worse then if they were dead (both christiand and non-christian alike). Comdemnations of gays is a gross behavior that have caused too many gays to actually consider suicide. It is behavior for which too many churches, christians, and families should repent. Note that these ridiculous comparisons are drawn from actual actions and comments levied against gays.

THE RIDICULOUS DIFFERENCES BETWEEN BEING GAY AND BEING DEAD

If I were dead they would mourn at my funeral,
If I was gay they would mourn me while yet I lived

If I were dead they would say that they love me, while rejoicing I am in heaven,
If I was gay some would say that they loved me, while believing I'd be going to hell

If I were dead they would speak of me fondly, remembering the great things I had done
If I was gay all deeds, great and small, would be in question, better forgotten, not
spoken, and to be undone

If I were dead they would love all I had created, tripling its value as they clamor to own it all,
If I was gay they would look at what I had created as if it were a witches glamour, and
fearing pollution or vile intention they would scurry to destroy it all.

If I were dead they would rejoice all my sicknesses were gone, and all pain a thing of the past
If I was gay they would put me in quarantine and be the cause of the pain I lived

If I were dead my bosses would celebrate my successes while saying how much higher I could have climbed, mourning the jobs that could have been
If I was gay they would simply take my job away as one unworthy of its honor, and then
they would mourn if thereafter I succeeded

If I were dead as a confession Christian who died in my pride and vanity, all sin would be forgiven, and Heaven my lot
If I was gay as a confession Christian, an abomination always I'd be and hell would be
awaiting me

If I were dead I'd be free of their prattle, hate and agressivity
If I was gay both awake or asleep I'd be subject to their taunts and opinions

and I'd think to myself  ["if all this were true--which it is NOT..."]
"I'd be better off dead!"

Friday, December 18, 2009

New Year Resolutions: Reflections from a Pastor's point of view



“Sorrow may endure for a night by Joy cometh in the morning….The stead fast love of the Lord never changes God’s mercy never comes to an end it is new every morning…. [in this life’s journey] We go from glory to glory…. ” There are many promises in Christian Scripture, promises that say each day is a new opportunity for growth and betterment; that tomorrow will be a better day; that God’s work in us is new and exciting, full of hope and possibility. Each day gives us a fresh start. New Years Day has traditionally been used by culture to signify a start anew, and to resolve to do better. So we set up New Year Resolutions—many which are overly optimistic—and set out once again to conquer our world! Many of us make grandiose resolutions which are just as grandiose in our failure.


Even when we fail to achieve those things which we proclaim in the spirit of the New Year, we still feel a fresh excitement and renewed hope. Yet, in for many “New Years Resolutions” have become a joke… (from: http://www.ahajokes.com/fp059.html)



RESOLUTION #1:



1999: I will read at least 20 good books a year.

2000: I will read at least 10 books a year.

2001: I will read 5 books a year.

2002: I will finish The Pelican Brief

2003: I will read some articles in the newspaper this year.

2004: I will read at least one article this year.

2005: I will try and finish the comics section this year.



RESOLUTION #2:



1999: I will get my weight down below 180.

2000: I will watch my calories until I get below 190.

2001: I will follow my new diet religiously until I get below 200.

2002: I will try to develop a realistic attitude about my weight.

2003: I will work out 5 days a week.

2004: I will work out 3 days a week.

2005: I will try to drive past a gym at least once a week.



Well, sound familiar? Too often, the above joke reflects the truth. Often, we set our resolutions too high and our hopes are too great, and when they fail we can suffer a bout of depression—as the Hebrew Scripture says “Hope deferred maketh the heart sick.” Thus, ones a year we set ourselves up to fail, and our resolutions become more and more feeble, our efforts less and less effective, and our expectation for success dies a bitter death. Eventually, we train ourselves out of hoping or evening trying. So, stop setting yourself up for failures that drags you down! The problem is not that we shouldn’t make resolutions; the problem is that too many times we have made our resolutions in the wrong order. The above joke showed that many go from “glory to gory,” one descending step at a time, but you CAN go from “glory to glory.” This year, when you make your New Year’s resolution, make it part of a process toward success, one that includes steps that are obtainable! Turn around the decline-into-pessimism and find the upward-accent-into-new hope. Rarely can we simply and immediately “change”; change usually comes over time from established patterns of behavior, so re-establish patterns of betterment. Don’t lose heart! Realize that it IS a new day, and you DO indeed have a new chance to change for the better! So, make a good and obtainable resolution, grasp a hold of that new hope and believe!

Thursday, December 3, 2009

What Child is This


I sat at my desk, working on the Christmas services for my church.  The song “What Child is this…” played, and played, and replayed through my mind.  Answer…ah, Jesus!  That’s what "Child is This"!   Then I though what Jesus looked like and what the Jews of the day expected their Messiah to look like.  I realize that the image I have is very much like that painted and sculpted by Michelangelo—a white European Mary holding a white Jesus—fully imaged with a halo and benefic expressions on both of their faces and Jesus’ little hand uplifted as if already blessing us with his divinity.  Gadzooks....that image is far from the reality of a dirty stable filled with animals and dark-skinned Mediterraneans who probably hadn’t bathed in a while!  Would I have recognized that Child as This Christ?

The Jews of the day didn’t recognize Jesus as Messiah. They expected a King and Conquering Messiah…not a lowly carpenter and crucified rabbi.  In the Gospel of Matthew (25), it tells that even Christians in the future will not recognize Jesus.  For they expect Jesus only to appear as the Glorious God, and fail to see Jesus as the poor and needy amongst us!  Jesus said in the Gospel of Matthew that he is to be found in the hungry, naked, imprisoned, oppressed and sick.  

During Christmas do we only look for a European Jesus of our own imaginations?  Do we only see him as God Almighty? Or do we seek the Christ-Child that is amongst us, in the needy and in each other?  Will we be like the ancient Jews and miss the day of God’s visitation?  Will we miss God amongst us?  Or will we have faith to follow a Star like the magi of old, will we listen to the messenger angels and go and find the baby Jesus amongst the lowly?  Use your Eyes of Faith, and Ears of wonder to find the Christ-Child this season.  Look beyond your expectations, your religious ideologies, and your own cultural shortsightedness…and discover anew What Child is This!

Friday, November 20, 2009

Messianic Hope


Thanksgiving is swiftly coming and so it will pass and Christmas season begins. I am certainly thankful for many things, family, health, food on the table, shared love, good friends, and so much more. It is the "good" things in life that help us carry on. We spring board from our time of Thanksgiving directly into Christmas celebrations; lights go up, Christmas trees are trimmed, Christmas music is everywhere, and sales are announced with great joy. For those with whole families, good friends and steady jobs this is a time easily given over to, but for those with broken homes, lack of jobs with increased financial difficulty, and few friends it can be a most depressing time. It is a perfect time to reach out and touch others with love, compassion and "Messianic hope," for we all need a savior.

Messianic hope is the term used to describe the condition of Israel just prior to Jesus' coming. They were a conquered nation and felt "oppressed" by Roman rule. They were in religiously divisive times with religious factions which were from violently radical, to stuck in the mud traditional, to Hellenizers (similar to our Postmodern pop culture religion of today). The religious interpretations of scripture where vastly different--some Jews didn't even believe in an afterlife, others fought for a new political kingdom of God, while others hid away thinking the end of the world was near. Troubled times indeed. They needed a Messiah, a savior--and those who could believe for a better day had a messianic hope.

Today we have as many religious interpretations of the Bible, we have as many diverse and radical groups claiming "they have the truth." Today we has social unrest, economic uncertainty, joblessness and broken homes. Today we need a messianic hope, we need a savior to heal our lives, we need God's clarity, we need God's kingdom to come in our situations. So as we unpack the lights, put up our tress, buy our presents and prepare our meals... let us also prepare our hearts to hear from God, to receive the Christ Child into our lives, and learn how to live in God's Kingdom of Love and Grace. This all raises a question for me, "will we be able to recognize and receive the Christ Child in our lives?"

Many people of Christ's day never recognized the "Messiah" (Christ/Savior) amongst them, though they cried out for a savior they were blind and deaf to his arrival. They were too lost in the details of their own crusades and struggles. His life passed them by, they never found their hope, they were never touched by his miracles, and never heard their answers. In this season Christ comes to us again, speaks to us, ministers to our needs--will we hear? Will we recognize Messiah's work in our life and partake in sharing it with others? Or will we just have another busy holiday? How will we realize our Messianic Hope?

Wednesday, November 11, 2009

Comment on the Post Format


The commentary on Scriptures dealing with Homosexuality has not posted well due to its complex formating. I'll try to fix it, but thought the content might be of interest: most problematic is the footnotes (which get cut off) and the way the scriptures themselves appear. A cleaner copy is available on face book.