The Advocacy Committee for Women and Gender Justice and Advocacy Committee for Queer Equity of PC(USA) Stand with Trans Youth

This is the first question asked of a PC(USA) congregation when a child is baptized:

"Do you, as members of the church of Jesus Christ, promise to guide and nurture this child by word and deed, with love and prayer?"

As members of Christ’s body—and as parents, grandparents, aunts, uncles, and all who care deeply for the children of this broken world—we grieve rulings like the recent decision by the Supreme Court of the United States that uphold laws putting vulnerable children at greater risk.

Research has shown that when a transgender young person has even one adult in their life who affirms their identity, the risk of death by suicide is reduced by 40%. Laws that block access to gender-affirming care for youth threaten their health and well-being. These are not abstract issues—they impact the very children we have vowed to guide and nurture with love and prayer.

As parents, grandparents, pastors, youth leaders, Sunday school teachers, educators, coaches, and compassionate adults, we must raise our voices against these harmful laws. If we remain silent, we fail to honor the sacred vows we take when we baptize our infants, children, and youth.

The Advocacy Committee for Women and Gender Justice invites each of you to hold in prayer every child and youth across this country who is being denied the care they need. Pray that they may have at least one adult who affirms their identity and walks beside them as a witness to God’s love—a love that declares they are created in God’s image, redeemed by Jesus Christ, and sustained by the Holy Spirit. Pray for the courage to righteously dissent against policymakers who opt to drive fear and discord amongst thriving communities of faith.

As parents, grandparents, aunts, uncles, and fellow disciples, we stand in solidarity with transgender youth—both near and far—affirming their dignity, their worth, and their belovedness in the eyes of God.

"Undocumented People are God's Children, Too"

 

"Undocumented People are God's Children, Too"
By Andre Davis, Member, Park Lake Presbyterian, Orlando, ​and CFP Anti-Racism Committee Member

There is much anti-immigrants rhetoric coming out of the White House and our state governments. Undocumented people are getting blamed for much. But, while we do encourage people to follow the law, we must also acknowledge undocumented people are in this country doing the most undesirable work (agriculture, roofing, construction, hotels) for meager pay.  Someone could even argue that undocumented people—through their cheap labor—help us in America to achieve and maintain the American Dream.

However, where do the church and Faith Leaders stand? We, Faith Leaders and Christians—must remind ourselves and those in their audiences that undocumented people are God’s children, too. And, there could be immediate psychological repercussions if we fold our hands and just observe as politicians villainize these people. Further, we will absolutely have to answer to the Lord for not speaking up against evil and for being quiet all while God’s children are being stigmatized and hunted. We see that Jesus—in various parts of the Bible—challenged the Pharisees and Sadducees and other government institutions that were preoccupied with having an appearance of holiness, but were reluctant to actually do holy and good deeds.

Similarly, we see the agenda of our new president: he claims to be a Christian (even had his own Bible printed), but he has no compassion for these undocumented people. This is evidenced when he tells lies (calling them rapist and murderers), using them as scapegoats, and claiming undocumented people are solely responsible for why working-class Americans and the economy are not doing well. He is wrong, and in the name of Jesus Christ of Nazareth, undocumented people, we stand with you.

Link to original article

A Look at Three Lectionary Passages in Ordinary Time

 

In my study of the three lectionary passages designated for Proper 10, Proper 11, and Proper 12 (the 15,16, and 17th Sunday in Ordinary Time, I noticed a theme that connects all three.  The three passages are Luke 10:25-37, Luke 10:38-42, and Luke 11:1-13.  The three passages are more popularly known as The Good Samaritan, The story of Mary and Martha, and Jesus' teaching on the Lord's Prayer and prayer in general. 

The first is a story that engages our Christian acts of service and charity.  A person is found in distress.  Three persons pass by, the first two are religious leaders, the third is a Samaritan.  Jesus was telling a story to answer the question, who actually lived out what it means to be "neighborly".  This was an answer to the original question of "Who will inherit eternal life?" Most Christians understand that the relationship between Samaritans and Jews is a complicated relationship.  They often didn't get along and saw the other as being theologically in the wrong.  Yet in this case, it is clear, that the Samaritan lived out their faith. 

Now, we come to second passage, the story of Mary and Martha.  If the first passage questions who will be saved with an example of the "outsider" Samaritan, and example of living faith, this story is the exact opposite.  Martha is busying "doing".  Mary is sitting in learning at the feet of Jesus.  This is still a subversive act as women were not allowed to sit at the feet of a religious leader to learn.  

A good example of this is the film Yentl.  In this film, a young Jewish woman earns to learn theology.  Yentl's father is a rabbi, and her father secretly instructs her in the Talmud despite the fact she is a woman.  When her father dies, she cuts her hair short like a man, takes on her brother's name Anshel, and enters a Yeshiva, a Jewish seminary.  She falls in love with a seminary student, and in one theological debate, she asks if there was some reason that her friend would not be allowed to study Torah, (something like people with brown eyes or brown hair weren't allowed) would he still pursue learning.  Eventually, he agrees, that if there was a prohibition against studying Torah, and he was forbidden he would do so anyway. 

This is the same as Mary.  Mary and Yentl remind us of the same truth.  That these are both people with a passion and a calling that transcend societies limitations when they pursue God's call in their lives.  But where Martha was busy doing, Mary was busy sitting and learning.  These are very different activities.  Helping the injured man on the road to Damascus is heavy on action.  Sitting and learning is using our minds and thinking.  If the first passage encourages us to do, the second encourages us to learn.  Finally, we come to the third.  It's Jesus teaching on prayer.  It's a classic, where we read the "Lord's Prayer".  Jesus speaks about persistence, and God's care and concern for us.  

So what is the theme that connects all three.  Imagine a three or four legged chair.  This chair is our spiritual lives.  Each of these passages adds an important aspect of our spiritual lives that all keep us upright.  Our faith has to be an active faith.  A faith that is lived out in deeds.  A faith like that of the Samaritan that is lived without discrimination.  But we also must rely on the second leg of the chair.  Our learning, reflection and study is important for us to be thoughtful Christians.  To ensure that our actions are rooted in good theology and belief.  That we understand why we do what we do.  

Lastly, prayer and contemplation is essential.  Prayer allows us to spend the time we need on unpacking what we learn, and evaluating how we act.  It draws us back into the scriptures, worship, liturgy and supplication.  It allows us to be realigned with God's word.  All four legs (action/charity, study/learning, prayer and contemplation/reflection) form essential tasks for our spiritual life.  

How about you this week.  Is there one of these four that comes easier?  Is there one that is harder?  How well have we done not ignoring or neglecting completely one or all of these 'legs'.  As we journey in the next three weeks through these passages, ask God to reveal to you which of these needs to be engaged, so that we might grow in our spiritual lives and how we might engage these in our life in the coming days. 

Rev Jihyun Oh Letter to the PCUSA

Dear Siblings in Christ Jesus and Fellow Disciples of our Crucified and Risen Lord,

Scripture reminds us that as Christ Jesus journeyed to the cross, he was also entrusting his earthly ministry to his disciples. Failing to understand, the disciples found themselves arguing about who would be greatest. To this, Jesus says, “The greatest among you will be your servant. All who exalt themselves will be humbled, and all who humble themselves will be exalted” (Matthew 23:11–12).

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We find ourselves in a nation in which leaders who purport to be Christian are attacking those who preach the mercy and love of Christ Jesus, arresting those who pray for justice, and using their position of leadership to harm the most vulnerable and to enrich themselves and their friends and allies by impoverishing those who have much less. Instead of emulating Christ’s earthly ministry of justice and love that brought God’s reign of wholeness and peace, these leaders seek to create a society that is marked by fracture and violence, a society in which power matters more than truth, winning more than communion and the good of the whole. Instead of working for a world in which strangers and foreigners can become neighbors, the weak and sick are protected, and the young and lonely are embraced, they build up dividing walls of hostility, threaten the vulnerable, and ridicule the marginalized. This is not Christian. This is not Christian leadership.

This is the heart of leadership, especially for any who would claim to be “Christian” — to serve others instead of insisting on one’s own greatness, to lift up others instead of pushing them down, to show honor to the least instead of denigrating their humanity, to use one’s power and authority to work toward the wholeness of God’s beloved world instead of harming those who are most vulnerable in society.

As the Co-Moderators of the 226th General Assembly and I wrote in December, as a Christian, Reformed, Presbyterian denomination, we as the PC(USA) will be a church for this time and place as God calls us to be. And we will act in accordance with our biblical and theological values that have also guided the actions of our General Assemblies, both PC(USA) and our predecessor denominations, in the discernment of our policies.

We will continue to stand with and for the most vulnerable in our society, whether that is because of status, identity, ability, resources, or any other factor; all bear the image of God. In our common life as a denomination, we will continue to pursue representation and full participation of all in the life of our denomination as we continue living into unity in our diversity. We will continue to stand with and for LGBTQIA+ siblings and communities and act to resist efforts to denigrate or harm them, or exclude them from the promise of the fullness of life.

We will work toward the day of God’s wholeness when all tears are wiped away, weapons are hammered into plowshares, hunger and violence are no more, Earth and all that inhabit it are restored, and God’s love and justice reign.

As Reformed Christians, our Sovereign God calls us to involvement in the world instead of being apart from it. And our involvement should be more than words. The Church’s call is to follow Christ, “entrusting itself to God alone, even at the risk of losing its life” [PC(USA) Book of Order, F-1.0301].

As Presbyterians, the Lord of our conscience calls us to stand up against the abuse of power and authority, especially when it is done in the name of Christ but not in the image and likeness of Christ and his earthly ministry.

Our God calls us and our cloud of witnesses calls out to us and strengthens us by their witness to the love and justice of Christ Jesus in the world.

Taking a stand against the rise of the Nazi party, the Confessing Church movement in Germany drafted the 1934 Theological Declaration of Barmen, asserting that Christ alone is Lord of the church and Sovereign of the world: “Jesus Christ, as he is attested for us in Holy Scripture, is the one Word of God which we have to hear and which we have to trust and obey in life and in death” [PC(USA) Book of Confessions, 8.11].

Our God calls us and also sends us.  God sends the Church to work for justice in the world: exercising its power for the common good; dealing honestly in personal and public spheres; seeking dignity and freedom for all people; welcoming strangers in the land; promoting justice and fairness in the law; overcoming disparities between rich and poor; bearing witness against systems of violence and oppression; and redressing wrongs against individuals, groups, and peoples [PC(USA) Book of Order, W-5.0303].

So many in the church, in faithful discipleship to Jesus Christ, have been working for and toward God’s justice and love in the world. In the coming weeks and months, more will be shared about what Presbyterians are doing and can join to do.

Romans 12:9-16, 21 reminds us:
9 Love must be sincere. Hate what is evil; cling to what is good. 10 Be devoted to one another in love. Honor one another above yourselves. 11 Never be lacking in zeal, but keep your spiritual fervor, serving the Lord. 12 Be joyful in hope, patient in affliction, faithful in prayer. 13 Share with the Lord’s people who are in need. Practice hospitality.
14 Bless those who persecute you; bless and do not curse. 15 Rejoice with those who rejoice; mourn with those who mourn. 16 Live in harmony with one another. Do not be proud, but be willing to associate with people of low position. Do not be conceited.
21 Do not be overcome by evil, but overcome evil with good.

Let us not despair even as we grieve the brokenness and the pain we witness. Let us not lose heart. Let our discipleship be a faithful witness to what it means to be “Christian” in this time. May it be so for all of us.

Learn more:

General Assembly Committee on Representation

Advocacy Committee for Women and Gender Justice

Advocacy Committee for LGBTQIA+ Equity (ACQ+E)

The Rev. Jihyun Oh is Stated Clerk of the General Assembly and Executive Director of the Interim Unified Agency.

Original Link to PC(USA) news agency

Reflections on the Medellín Conference of 1968

In August of 1968, representatives from every Catholic Bishop's Conference in Central and South America and the Caribbean met in Medellín, Colombia with a simple mission. Apply the vision of the Second Vatican Council to the region. 

What emerged from the conference was a series of documents that looked at every aspect of Latin American life and gave pastoral advice.  "The Church in the Present-Day Transformation of Latin America in the Light of the Council" makes it clear that the Catholic Church decided that it was making a decision to side with the poor in this part of the world and think through its theology to live it out in practical and faithful means. 

The methodology used by the conference was adjacent to Liberation Theology which was just beginning to appear in the discussions of the church.  A social analysis was followed by scriptural and theological reflections. The methodology came to be called the "circle of praxis", another way of describing the process of "observe, judge, act".  See note below.  

"The traditionalists or conservatives show little or no social conscience, have a middle-class orientation and consequently do not question social structures...in general they are concerned with preserving the privilege which they identity with the established order." Liberation theology has contributed positively to agrarian reform, poverty reduction, and human rights and continues to push back and challenge the our middle and upper class orientation. 

The influence of Liberation Theology and the Medellín Conference has forever impacted the church and theology, with the call of God's preferential option for the Poor.  Read more about Liberation Theology in the documents below or the book by Gustavo Gutierrez "Liberation Theology" 

Note on the "Circle of Praxis" 

To this day, the "Circle of Praxis" is still in use in many justice and peace ministries. Step on in the Circle of Praxis Pedagogy is Insertion/Immersion.  In this step, the starting point is not an academic idea, but rather direct encounters with people living at the margins or trying to overcome unjust systems. This step can be accomplished in many different ways, (immersion trips, community service and engagements, film, guest speakers etc. 

The second step is Descriptive Analysis.  This step seeks to identify specific causal factors that are directly resulting in hunger, poverty, violence, war, or social injustice. This results in the rigorous study of poverty and the underlying systems resulting in harmful practices.  It points to decision makers as well as who benefits from decisions that are made. Who is paying the cost? 

The Third Step is Normative Analysis.  After steps are taken to experience the world, and to determine the causal factors using the best in social science (descriptive analysis), then normative analysis happens.  It is important to recognize that human suffering, poverty, inequality, racism, hunger, war and violence requires a radical reassessment of the faith system that supports the unjust system. The underlying values and vision of a system are examined.  Here voice, decision making, and collective agency are all examined for how to change an unjust system. Problematic biases are examined, as well as our assumptions. 

The Fourth Step is Action Planning. This is where people can take responsibility as agents of change. Here the goal is to pause and examine/re-examine how actions actually result in the real world. Based on all available data, an action plan is created that is specific. There is always a commitment to "do no harm", it is important to understand how unintended consequences often can hurt the underlying goal of equality and social change.  When actions steps are identified and planned, execution of those steps and a later reanalysis of the results can lead to change, and an accountability of that change. 

Books and links for further reading: 

Ellacuria, Ignacio and Jon Sobrino. 1993. Mysterium Liberationis: Fundamental Concepts

of Liberation Theology. Maryknoll, NY: Orbis Book

Freire, Paulo. 1970. /1990. Pedagogy of the Oppressed. New York, NY: Continuum.

Freire, Paulo. 1973. Education for Critical Consciousness. New York, NY: Continuum.

Galtung, Johann. 1996. Peace by Peaceful Means: Peace and Conflict, Development and

Civilization. Oslo: International Peace Research Institute.

In the Light of the Council Document

Liberation Theology

Important Action Item: Write to Congress Today

From the PC(USA) office of Public Witness:  As members of the Presbyterian Church (U.S.A.), we are called by Christ to care for the most vulnerable among us. From the Hebrew prophets to Jesus’ Sermon on the Mount, Scripture consistently commands us to feed the hungry, protect the poor, and uphold justice for those on the margins. This moral imperative is central to our Reformed tradition and affirmed in PC(USA) social witness policy, which urges the church to support systems that nurture human dignity and economic fairness.

Right now, Congress is considering a budget reconciliation package that deeply contradicts these values. The House Agriculture Committee’s proposal includes historic cuts to federal food and healthcare programs, totaling nearly $1 trillion in reductions over ten years. If passed, this bill would:

• Slash $296 billion from the Supplemental Nutrition Assistance Program (SNAP)—the largest cut in the program’s history,
• Eliminate the Low-Income Home Energy Assistance Program (LIHEAP), which protects families and seniors from extreme weather,
• Impose new barriers that would deny food assistance to older adults aged 54–64,
• Shift significant costs and administrative burdens to already under-resourced state governments,
• End federal support for states that offer healthcare to immigrants with legal standing in the United States—and remove federal eligibility for food and health programs for these individuals,
• Expand oil and gas drilling while eliminating investments in clean energy—threatening public lands and environmental justice.

These changes will harm children, seniors, veterans, people with disabilities, low-wage workers, and immigrants—those already struggling to make ends meet.

Our faith compels us to resist this injustice. The PC(USA) affirms that access to food, healthcare, and essential services is a human right and a reflection of God’s justice and compassion. In our 1997 policy, A Call to Restore the Public Purpose of Welfare, we affirmed that balancing the budget through cuts to critical social programs—while preserving tax breaks for the wealthy—is morally indefensible.

As Isaiah proclaimed:

“Is not this the fast that I choose: to lose the bonds of injustice… to share your bread with the hungry, and bring the homeless poor into your house?” (Isaiah 58:6–7)

Now is the time for Presbyterians to raise their voices in defense of our neighbors.

Contact your Representative and urge them to vote no on the House Agriculture Committee’s Budget Reconciliation Proposal.

Tell Congress Today: We will not stand silent while the most vulnerable among us are made to bear the burden of budget cuts.

Let us act in faith and solidarity, remembering Jesus’ words:

“Whatever you did for one of the least of these brothers and sisters of mine, you did for me.” (Matthew 25:40)

Voter Voice Site

Churches Gather Around the World in Vigil for LGBTQIA+ Solidarity

“Gender violence is an evil that must be stopped collectively,” said the Rev. Daniela Di Carlo, pastor of the Waldensian Church in Milan and organizer of national prayer vigils across Italy in honor of the International Day Against Homophobia, Biphobia and Transphobia (IDAHOBIT), which falls on May 17.

The Waldensian Church in Italy is one of four denominational partners of the PC(USA) in Southern Europe. Others include the Portuguese Presbyterian Church, the Spanish Evangelical Church (also Presbyterian) and the Greek Evangelical Church, and comprise the Southern Europe Partnership Network. Of these, the Waldensian Evangelical Church in Italy has been one of the most vocal on issues relating to LGBTQIA+ equity and inclusion. 

Di Carlo believes that forming alliances between churches can build a world where differences are resources. She serves on the Italian National Commission on Faith, Gender and Sexuality, an ecumenical Protestant advocacy group

"Every person is deeply loved by God and was created in God’s image and likeness,” said Di Carlo. “Women, people with disabilities, the LGBTQ+ community and all those who do not fit into the norm can help churches and theologies become inclusive.”

According to Di Carlo, vigils, prayers and services dedicated to the victims of homobitransphobia remind people of faith of the hope they must have and the work they must do to end violence and create a world of welcome and love. “As we work together for the day in which no woman is killed, no gay rejected by his family, no [transgender person] attacked in the street, no differently-abled person mocked, let us pray and begin to build, with the help of Jesus Christ, that possible world made of welcome and love,”

In addition to planning and promoting the May 17 vigils, Di Carlo has developed an ecumenical liturgyand a preaching resource to be used by churches across the world in honor of the day which can be found among other ecumenical resources on pcusa.org. 

The International Day against Homophobia, Biphobia and Transphobia was established in 2005 to commemorate the day in 1990 when the World Health Organization removed homosexuality from the International Classification of Diseases. Like the PC(USA), DiCarlo explained that the Waldensian Evangelical Church in Italy has a long history of advocating for gender and sexuality issues dating back to the 1970s, when it began to speak at the Agape Ecumenical Center about faith and feminism in 1974 and later faith and homosexuality in 1980. In 2010, the Waldensian Evangelical Church Synod in Italy decided to bless same-sex couples. As the 2025 vigil draws attention to gender- and sexuality-based fear and discrimination, Di Carlo says the organizers are focused on issues that transgender people face in Southern Europe.

A responsive greeting opens the liturgical resource for these international vigils with a litany that calls all Christ’s disciples into the work of faithful witness for God’s just and inclusive realm:

“Ci chiami, come hai chiamato le donne alla croce.

 Ci chiami, come hai chiamato I dodici …

 Ci chiami, come hai chiamato la folla,

 Ci chiami, come hai chiamato I tuoi amici ."

(You call us as you called the women to the cross. You call us as you called the twelve. You call us as you called the crowd … You call us as you called your friends …)

“Mentre ci muoviamo, concedici il coraggio e la grazia di esserti testimoni fedeli.”

(As we move, grant us the courage and the grace to be faithful witnesses to you.)

“A lot of churches in Italy on May 17 organize a vigil as a public event of witness by those Protestant churches combating homobitransphobia,” said Luciano Kovacs, international global ecumenical liaison in the Interim United Agency of the PC(USA). Last year, Kovacs and others invited Di Carlo to serve on the steering committee of the Rainbow Pilgrims of Faith, an informal network of members of churches within the World Council of Churches that advocates on behalf of LGBTQIA+ equity. Kovacs, who supports the mission partnerships and networks of the PC(USA) in Europe and the Middle East, will be attending the May 17 vigil in the Waldensian Evangelical Church in his hometown of Turin, Italy. 

Having formerly served as area coordinator for Europe and the Middle East for the PC(USA) since 2019, Kovacs highlighted how LGBTQIA+ issues in Europe and the Middle East became a focus after the 223rd General Assembly (2018) when a resolution was passed to celebrate the gifts of people of diverse sexual orientations and gender identities in the life of the Church that directed “mission co-workers and ecumenical representatives to advocate for justice and equality for all God’s people in ways appropriate to their cultural and ecclesiastical context.” Since then, Kovacs has been working with the Rainbow Pilgrims of Faith, the organizers of vigils for the International Day against Homobitransphobia and the Sarajevo Open Center among other non-profits to support LBTQIA+ concerns and advocacy across Europe.

For further theological reflection on transphobia, go here.

For information on the LGBTQIA+ advocacy work within the PC(USA) by the ACQ+E Committee, go here. 

Other advocacy groups include the Covenant Network of Presbyterians and More Light Presbyterians.

Original link to PC(USA) news story