Sticks and Stones by Nina Wilson Jones

Sticks and Stones...and Comforting Hypocrisy
by Nina Wilson Jones, Washington Shores Presbyterian and CFP Anti-Racism Committee Member

“What’s in a name?” 
“It’s not what they call you, it’s what you answer to.” 
and “Sticks and stones may break my bones, but words will never hurt me.”  
​These phrases often soothe our feelings when called out of our names, described harshly, or facing threats. Your familiarity with each indicates that you may have affirmed yourself with one of them during hurtful moments in arguments or life overall.
 
But today, words are used to misinform, manipulate, scrutinize, and abuse others with such frequency that most believers are unaware of how far this pulls us away from our daily walk with Christ. We have been conditioned to accept some phrases as acceptable, and if someone uses other phrases in a manner that disturbs our usual language, we are defensive. We like to believe we are unsusceptible to this, but we are.
 
Try listening to how you speak from the perspective of another gender, ethnicity, faith, or age. “Kiss me, I’m Irish!” is harmless, right? If so, why is “Black power!” scary? “Kung flu” or “old fool” is just kidding, OK? “The only good Indian is…” is an outdated movie line! Except they continue to cause certain people harm, even violence. Do you carefully choose your words before speaking or don’t ever give any consideration to the origin, audience, or impact of your words? Do these words – immigrant, queer, Muslim, Jewish, or feminist – cause you to feel threatened? If you are even slightly disturbed by these words in conversation, consider what you’ve been conditioned to believe about the term and learn more to be better informed. Because different audiences may hear what you say differently. (Look up the origins of terms like picnic, cakewalk, paddy wagon, and peanut gallery to really begin to understand the corrosive impact of common language.)
 
Believers should be genuinely concerned about personal hypocrisy, especially worldly language that we internalize in our hearts. God’s Word warns us against it (1 Peter2:2) and society sorely needs us to set a positive example for resolving differences and building His Kingdom in the earth, in our congregation, and our families. Because what we say shows what we honestly think and believe about others.

A Testament of Hope by Dr Martin Luther King Jr.

National Lynching Memorial Used by permission; Art in the Christian Tradition; Vanderbilt Divinity Library

“Bethlehem and A Testament of Hope”

A Testament of Hope is an essay by Dr. Martin Luther King Jr, published after his death. It is a stunning look at the race issues of his day and a forward minded strategy for addressing social problems that remains relevant in 2023. Dr. King recognized that racism was at the root of many of the social problems faced in the United States. He write that “justice for black people will not flow into society merely from court decisions nor from fountains of political oratory. White America must recognize that justice for black people cannot be achieved without radical change in the structure of our society”(Hope, P314). He acknowledges that racism is like a poison that taints the environment, that it is “as native to our soil as pine trees, sagebrush and buffalo grass”(Hope p316). 

Dr King lists out many of the inequalities facing African Americans and the need for institutional and cultural change. He cites education, clean water, transportation, employment, and a fair judicial system among the needs. He cites the importance of sharing political power. He mentions that the 1965 Voting Rights Act was often ignored and simply not enforced. He cites federal election observers who were dispersed in such a way to give the appearance of compliance, while in essence not giving African American's the constitutional rights to self representation in their states. Today, in 2023, we hear of a federal appeals court that ruled against a key part of the Voting Rights Act, a ruling that would block private citizens and civil rights group for suing under a key provision of the law. We see laws being passed to suppress, water down, or silence the teaching of United States African American history. 

One standard for Middle School's AA.3.6 states “describe the emergence, growth, destruction, and rebuilding of black communities during reconstruction and beyond. With the clarification: Instruction includes acts of violence perpetuated against and by African Americans but is not limited to 1906 Atlanta Riot, 1919 Washing D.C Race Riot, 1920 Ocoee Massacre, 1921 Tulsa Massacre and the 1923 Rosewood Massacre” notice the word by African Americans. The ambiguity of this standard leaves the door open to a “both sides” approach that ignores what the 1968 Kerner Commission found, that it was white racism, not black anger that resulted in civil unrest. “Bad policing practices, a flawed justice system, unscrupulous consumer credit practices, poor and inadequate housing, high unemployment, voter suppression and other culturally embedded forms of racial discrimination all converge to propel violent upheaval (Alice George, The 1968 Kerner Commission Got it Right).

Every thoughtful Christian has to ask themselves the question, what can we do as the church of Jesus Christ, to address issues of unfairness and inequality in our society? The church must work to end racism in our civic, religious and social institutions. The U.S Conference of Catholic bishops have publicly stated that “racism can only end if we contend with the policies and institutional barriers that perpetuate and preserve the inequality­-economic and social­-that we see around us (USCCB Anti-Racism). The Presbyterian Church (USA) likewise acknowledges that racism is the opposite of what God intends for humanity, that it “is a lie about our fellow human beings”, and that it is a system of racial prejudice exerted by those in power that benefits white people in the dominate culture while disadvantaging and oppressing people of color” (Anti-Racism Statement of PCUSA). As Christians, we should understand better than most, the necessity of confession, absolution and transformation. Dr King closes his essay by turning our eyes to the manger of Bethlehem where we find our hope for peace and justice––in Jesus Christ, God's eternal word, who changed the course of human history with only the poor and the despised. 

Citations and Links:

Works Cited:

Martin Luther King Jr. "A Testament of Hope: The essential Writings and Speeches of Martin Luther King Jr. ed James M Washington. New York; HarperOne. 1986.

Education Week

Kerner Commission Smithsonian article

USCCB Anti-Racism

Orlando Town Hall Meeting

PC(USA) Anti Racism Statement

Justice, Peace and Matthew 25:31-46 the Parable of the Sheep and Goats

 

Abilio Peña Buendía, in his study on Biblical Studies on the Pilgrimage of Justice and Peace, notes that Jesus always required proclamation of our faith, liturgy and prayer and the practice of justice be kept consistent. Matthew 25:31-46 is a passage that confronts us as followers of Jesus and holds up a mirror to us asking if we are indeed so. It asks a most basic question about how we are treating our poorer fellow humans including those that are hungry, thirsty, unhoused, oppressed or imprisoned.  This harkens to the sermon on the mount where we are told that it is the merciful will receive mercy. While this passage is foundational for the church's actions of mercy and benevolence, it is also the foundation of the church's work in fighting racism. 

Buendía also makes an important observation. At the heart of conflict is often an imbalance in society and a need for justice. When people are denied basic human rights, and find themselves in an untenable state, they often will turn to visible demonstrations to bring to light their plight. Often at the heart of disagreements in society is a group that is at a point of great human need. When we seek to broker peace, do we recognize that often it is helping those in desperate circumstances meet basic needs. This is also a stunning parable of Jesus that flips the question of who is in need of salvation. The actions of meeting the needs of those presented in Matthew 25:31-46, ends up with the results of not just saving those that are suffering and in want, but in saving those that provided the assistance. In fact, it is the spiritual salvation of those with material goods that is actually in view. 

Another aspect of this parable is the teaching of the presence of God. The presence of God is a common theme in scripture as it should be, in Israel's ancient history it was often associated with the tabernacle, the ark of the covenant or the temple. It was God's very presence that led the people out of the Egypt the land of bondage into the wilderness to the promised land. This powerful image cannot be missed, that it was out of the suffering, oppression and bondage of Egypt that God spoke to Moses and revealed God's self to Moses when God promised to deliver the people to freedom. 

Now, we see this same presence of God abiding with those in need, with the suffering the hungry, the destitute, the desperate, the oppressed. The questions asked are about the very place where God dwells. Is it the temple? In worship? No,God happens in the person in need. Buendía suggests that his is a model for international conflict resolution.  This is also a model for the task of the church in eradicating poverty, confronting structural racism, and fulfilling our mission given to us in Christ Jesus and empowered by the work of God's Spirit. The foundation for the Matthew 25 initiative.  If your church has not yet explored the Matthew 25 initiative take some time to examine and ask if God is perhaps not calling your church to take that step. 

The link provided below is to the article by Abilio Buendía, I recommend it as an important perspective when studying Matthew 25.

 Abilio Peña Buendía is a Columbian theologian and member of the Franciscan Congregation of our Lady of Lourdes.  

Original Article "Bible Studies on the Pilgrimage of Justice and Peace

Water stressed countries

Richter-Reimer "Economy of God and Diakonia: Strategies of Hope for the World Matthew 25

Matthew 25 Movement (PCUSA)

Matthew 25 Summit

Nov 20 is Transgender Day of Remembrance

 

Transgender Day of Remembrance (TDOR) is an annual observance on November 20 that honors the memory of the transgender people whose lives were lost in acts of anti-transgender violence.

What is Transgender Day of Remembrance?

Transgender Day of Remembrance (TDOR) was started in 1999 by transgender advocate Gwendolyn Ann Smith as a vigil to honor the memory of Rita Hester, a transgender woman who was killed in 1998. The vigil commemorated all the transgender people lost to violence since Rita Hester’s death, and began an important tradition that has become the annual Transgender Day of Remembrance.  

Prayer of Remembrance: 

(From Augsburg Campus Ministry Webpage by Jenn Luong)

God of all creation, your wisdom, your love and your mystery are boundless. You have many names, which are beyond all gender expression. We give you thanks for the gift of diverse gender identity, expression, and sexuality. We acknowledge the times we deny that gift by holding too tightly to expectations of conformity and norms. We have created these divisions and use them against one another. We know this is not your will or your way. Help us to act mercifully and show grace to all of your people, as you have done for us.

O Mysterious Maker of womxn, men, all that is in between, outside, and none at all. We come before you today with sorrow in our hearts. We remember those who have lost their lives because they did not conform to the gender roles society expects. We lament at the continued suffering, oppression, rejection and struggle of our siblings of all gender identities. Grant them strength, support, and love to accept and be accepted who they are. 

We acknowledge the harm prejudice and ignorance has knowingly and unknowingly caused. Help soften hearts and give wisdom and understanding that in the sight of God, all are equally Beloved simply because of our existence. Open hearts and minds to embrace and support one another so that all may let their light shine before others by living out their Truth. 

In the name of the One who is beyond all norm, amen.

Jenn Luong

Pastoral Intern

The Matthew Shepard and James Byrd Jr. Hate Crimes Prevention Act was signed into law on October 22, 2009.  

GLAAD click to learn more

Augsburg Campus Ministry Prayer Link

Matthew Shepherd and James Byrd Hate Crimes Prevention Act

Worship Liturgy for Transgender Day of Remembrance

PCUSA Transgender Day of Remembrance 

More Light Presbyterians TDOR 

United Church of Canada

"Why I am a Christian for Marriage Equality" by Dr. Megan DeFranza PhD. (2013)

 

The following is an article titled, "Why I am a Christian for Marriage Equality" written in 2013 by Dr. Megan DeFranza PhD. 

"Why I am a Christian for Marriage Equality"

by Dr Megan DeFranza

There are quite a few reasons, actually. Here’s the best I can do to summarize:

…because I believe in marriage.
      I’m not naïve. I know that marriage is no panacea.  I am a child of divorced parents. I know first-hand that good marriages of good people can fail. And I know there are bad marriages—marriages that should end but continue—in abuse, in hatred, in a failure to love.  Marriage is no panacea… but it is a prop.  Marriage provides support necessary to help love do what love promises. C.S. Lewis wisely quipped that the god of passionate love, Eros, “is driven to promise what Eros of himself cannot perform” (The Four Loves). Eros needs Agape—the self-giving faithful love that does not depend on the response of the other or the emotions of the giver.  Marital promises made in the light provide handrails when we grope in the darkness.

…because I believe in the separation of Church and State.
      The USA is a pluralist country—filled with secularists, atheists, agnostics, and religious persons of many stripes. I think the US would do well to follow the example of some European counties—let the government recognize civil unions (for all people) and leave marriage to be defined by the religious traditions so long as these do not violate basic human rights (upholding real consent and the equal rights of all persons before the law). However, this is not how the current conversation is developing. Since state and federal governments are already in the marriage business, I believe it is discriminatory for the Federal Government not to recognize the unions of gays married legally under state laws.
      I live in a state that provides marriage equality. I do not believe that sharing the rights I enjoy with others deprives me of those same rights. As a heterosexual married Christian woman, my marriage is not under threat. I believe that if I do not show generosity to others, I cannot expect it in return. In other words, if Christians insist on their views being legislated by the government, years from now, if Christians become a minority, they should not expect their religious views to be protected.

…because I believe in adoption.
      I believe it is always best for children to be raised by their loving biological mother and father. This is the ideal. Unfortunately, this ideal often breaks down. Marriages fail. Parents abandon children. Some parents find themselves unable to provide for their children and—in valiant acts of sacrificial love or desperate end-of-rope decisions—look to others for help. Adoption is a heroic and necessary response to the breakdown of the biological family.

…because I believe some gays can be good parents.
Should gays be allowed to adopt? No, not all of them.
Should unmarried persons be allowed to adopt? No, not all of them.
Should heterosexuals be allowed to adopt? No, not all of them.
This is why adoption agencies have extensive (sometimes painfully-long) screening processes to determine to the best of their ability the fitness of individuals and couples for adoption. If some gays, some single persons, and some heterosexuals can show themselves ready and able to attempt the daunting task of parenting, by all means, let them adopt.

…because I believe it is possible that the conservative interpretations of the Bible on the issue of gay sexuality may be mistaken.
As a theologian and biblical scholar I am painfully aware of the difficulty of interpreting the Bible. Having studied anti-gay, pro-gay, and queer biblical scholars on this topic, I have found valid points (and weak arguments) on all sides.
      While is it not obvious, it is nevertheless possible that the commands prohibiting same-sex sexual practice were written against contexts of abuse, pederasty, and/or cultic sexual practices (Lev. 18:22; 1 Corinthians 6:9-11; I Tim. 1: 8–11). No one can prove definitively either way—that they certainly were written against specific types of practices or that they were certainly not written against such practices. Interpretation always requires judgment and human interpreters are finite and fallible.
I do not believe Sodom has anything to do with the conversation. Gang rape is not gay marriage.
      The general judgment against gay and lesbian sexual practice in Romans 1 does not fit the experience of many gay and lesbian Christians who have not rejected God, not been abused, not lived sexually promiscuous lives. Many have sought change and not found it. A good number do not find themselves gifted with the call to celibacy.
Celibate singleness should be a real option for anyone (regardless of orientation) and Christian communities must do better to support singles in our midst—lay persons as well as monks, nuns, priests, etc. At the same time, I also believe that marriage provides the healthiest context for sexual expression (I Cor. 7:9)—for the personal gift of the whole self, which sex can symbolize—this side of the resurrection (i.e., until marriage is no more, cf. Mt. 22:30).

…because after years of studying intersex I recognize that defining who is a biological man and who is a biological woman is more complicated than I once thought. In other words, enforcing the Defense of Marriage Act (DOMA) may be difficult in the years ahead.

…because I believe intersex persons also deserve the right to marry.

…because I believe that Adam and Eve represent the fruitful foundation not the final form of humankind.
The narrative of Adam and Eve is the beginning of the Christian story, not the end. Ours is a story that concludes with a crowd of diverse witnesses—men, women, eunuchs, intersex—people from every tribe, nation, and language, unified by worship not by uniform humanity. Adam and Eve may have been the first but are not the form into which all others must fit.

…because I know that “traditional” and “biblical marriage” are messy categories.
      Marriages in the Bible, even the marriages of some of the heroes and heroines of our faith, while heterosexual, were far from the Christian ideal held by many today—the union of equal partners, both recognized as fully human; both joining by their own consent (not the will of parents); both joining for love, rather than economic interest, political strategy, or legitimate parenthood; both submitting to one another out of reverence and respect for the other, out of reverence for Christ.
      I believe the union of one man and one woman is the marital patternpresented in the opening chapters of the Bible (Gen. 1-2) and that it is reaffirmed by Jesus (Mt. 19:1-2). At the same time, I also believe that loving, mutually-submissive, faithful, monogamous gay unions come closer to the current Christian understanding of marriage than many of the polygamous marriages of our Biblical heroes—Abraham, Isaac, Jacob, David, Solomon, and numerous others. If these ancient “exceptions” can be taken up into the story of God’s redemptive work, who are we to insist that God cannot also include others?

…because sometimes even God works “against nature.”
Looking closely at the book of Romans, Eugene Rogers notes that the very phrase used to denounce homoeroticism as “unnatural” in Romans 1:26 (para phusin) is found again in Romans 11:24 where it is God who is grafting Gentiles (non-Jews) into the (Jewish) covenant “contrary to nature.”

Rogers argues that God retains the freedom to graft gays into the vine of Christian marriage so that marriage can do its sanctifying work in the lives of these believers. He argues, “Marriage is a sacrament because it gives desire time and space to stretch forward … into things that are more desirable. Marriage allows sex to mean more.…‘Who devalues the body? Those for whom its gestures make no commitments, or those for whom they can make irrevocable commitments? Those who find freedom in casual nakedness, or those who reserve this most visible word for those whom they have something extraordinary to say? Marriage is a place where our waywardness begins to be healed and our fear of commitment overcome’—that, and much more.” [Rogers, “Sanctification, Homosexuality, and God’s Triune Life,” in Theology and Sexuality:Classic and Contemporary Readings, (London: Blackwell, 2002), 223-225.]

…because I know that in my own finitude and fallibility I could be wrong on this, but I believe there are good reasons to think as I do, and that there is grace for me if I am in the wrong, just as there is grace for you.

Link to the Original Article by Dr Megan DeFranza

Link to Dr Megan DeFranza Web Site

Purchase Dr. Megan DeFranza's books:

Books and journals from Dr. Megan DeFranza

the Bible for Normal People :Ep 109 with Megan DeFranza

Important Milestones in LGBTQIA+ History in the PC(USA)

Lisa Larges Story

A History of the LGBTQ+ Struggle in the PC(USA)

• 1970 The United Presbyterian Church in the U.S.A. (UPCUSA) released "Sexuality and the Human Community" a report to study the Christian concept of sexuality. 

• 1972. The first resolution on homosexuality was rejected by the General Assembly of the (PCUS).

• 1974 David Bailey Sindt holds up a sign that reads "Is anyone else out there gay?" on the General Assembly floor.  Presbyterians for Lesbian and Gay Concerns is formed. 

• 1975 Bill Silver an openly gay Presbyterian came before the Presbytery of NYC seeking ordination.

• 1977 The Lazarus Project starts with Chris Glaser as the founding director in West Hollywood Presbyterian Church to work towards reconciliation of LGBTQ community. 

• 1978 When the UPCUSA General Assembly (GA) ruled against ordaining gay and lesbian persons, congregations respond by declaring themselves More Light Churches. 

• 1983 The Presbyterian Church in the U.S.A. is formed as a merger between (UPCUSA and PCUS) two denominations that separated during the Civil War. 

• 1985 The PC(USA) GA rejects an amendment meant to protect homosexuals from employment discrimination.  The Program Agency organizes a Consultation on Homophobia in Stony Point NY. 

• 1991 the Human Sexuality Committee's Final Report advocates for the ordination rights of gay and lesbian Presbyterians, although ultimately rejected.  A silent protest is held. Listen to an interview with Marvin Ellison and Dan Smith on the work of the committee below.  

• 1992 Permanent Judicial Commission (PJC) rejects the certification of Lisa Larges, a lesbian candidate for ordination in the Twin Cities Presbytery.

• 1993 That All May Freely Serve ministry begins with Jan Adams Spahr elected as the "lesbian evangelist". 

• 1996 The GA receives overtures demanding that presbyteries be given the right to decide who to ordain. 

• The GA passes an overture in 1994 to ban clergy from performing same sex unions, but Presbyteries reject the amendment in 1995.

• The Shower of Stoles Project by Martha Juillerat and Tammy Lindahl to honor LGBT church leaders is initiated. 

• 1996 Erin Swenson becomes the first Presbyterian minister to make a gender transition while remaining in ordained office. Listen to the Erin Swenson story below. 

• 1996 GA voted 313 to 236 to approve the "fidelity-chastity" amendment.  Statement barring LGBT Presbyterians from ordination was included. 

• 1997 Presbyterian Welcome (PARITY) was formed in New York City by Rutgers and Jan Hus Presbyterian Churches.  A group that advocates for LGBTQ+ inclusion in the Presbyterian Church. 

• 1998 Leaders from both sides issue a call to a five year Sabbatical from overtures regarding gay issues.

• 1999 Presbyterians for Lesbian and Gay Concerns merge with More Light Church Network to form More Light Presbyterians.

• 2000 Presbyteries reject Amendment 00-O, which add an explicit statement to the directory of worship prohibiting same sex union ceremonies.

• 2001 The PC(USA) GA voted to delete "Fidelity-Chastity" clause. 

• 2004 Mieke Vandersall begins an annual summer retreat for LGBTQ+ candidates for support, it continues as the Emerging LGBTQIA+ Faith Leaders Program. 

• 2011 The PC(USA) votes to pass Amendment 10-A which becomes G-2.0104b in the Book of Order. The church finally allows the ordination of LGBTQ+ Presbyterians. 

• 2011 Scott Anderson becomes the first openly gay pastor to be ordained. 

• 2014 the GA passes Amendment 14-F which revises sections on marriage in order to include same-sex relationships. 

• 2016 Out of Order Film, a documentary was released featuring stories and struggles of queer Presbyterians.  The GA approves a resolution acknowledging the harm done to LGBTQIA+ Presbyterians throughout the church's history.  

• 2018 The GA votes to establish non-discrimination policies for all gender identities and appoints a task for to study the need for a LGBTQIA+ advocacy committee. 

• 2022 The GA of the PC(USA) votes to create a permanent LGBTQIA+ equity advocacy committee. 

Lisa Larges Ordination

Link to the Timeline of LGBTQ+ history at the Presbyterian Historical Society.

Marvin Ellison and Dan Smith Interview

Jane Adam Spahr Profile

TAMFS Celebration

Lisa Larges Profile 

Out of Order Film on Vimeo

The Erin Swenson Story

Erin Swenson Gender Specialist

Silent Protest Video at Presbyterian Historical Society

The Shower of Stoles Project

 

The Shower of Stoles Project is a collection of over a thousand liturgical stoles and other sacred items representing the lives of gay, lesbian, bisexual and transgender people of faith.  These people have served as leaders in thirty two denominations and faith traditions.  The Shower of Stoles project began in 1995 when Martha Juillerat was forced out of the ministry for being a lesbian. Martha Juillerat wanted to do something symbolic to demonstrate the number of LGBTQ+ Christians serving the church, so she asked people to send her a stole and the collection grew to represent hundreds of LGBTQ+ people.   Learn more about the stories of these Christians, and their stories at the the LGBQ+ Religious Achieves Network and at the other links below. Watch these two videos to learn more about the Shower of Stoles Project.  

Exhibit of Shower of Stoles

LGBTQ+ Religious Archives Network

Shower of Stoles Great Cloud of Witnesses

PC(USA) Historical Archives Pam Beyer Memorial Collection

(LGBTQ+ historical archives at the Presbyterian Historical Society

News story on the Shower of Stoles Project