Looking to the Redemption of Jerusalem

For the Sunday after Christmas, January 1, 2006, we read in Luke of two prophets, Simeon and Anna. In these persons we again are reminded of the roots of our Christian story in the ancient story of the Hebrews. The Holy Family goes up to Jerusalem to make the sacrifice in the Temple specified in the law of Moses for poor persons.

The Temple plays a prominent role in Luke, not only in the Gospel, but also in Acts, even though, by the time Luke is writing, the Temple has been recently destroyed. Anna receives only brief mention, and her words are not quoted directly. She is very old--at least 84, but depending on whether 84 is the number of years she has been widowed, maybe she is 105. In any case it strikes me that she is old enough to remember the Roman general Pompey's seige of Jerusalem and desecration of the Temple in 63 B.C.E. Does Luke have this in mind?

Could it be that Anna's husband was one of the Jewish defenders who were slain in the Temple as Pompey's soldiers broke in? Could this explain Anna's devoted attention to the Temple and her "looking for the redemption of Jerusalem"? Perhaps the evidence for this is a little thin, but it would explain Luke's close attention to the specifics of Anna's age, and especially the explicit reference to her age at the time of her husband's death. This, of course, would not be the first reference in this nativity story to Roman occupation--the birth narrative itself is dated by a Roman census and a reference to the Emperor.

Luke does not place his story in a mythic place or a mythic time, but in a time and place that seems to be real, and for his readers, relatively recent. As with the birth narrative, this story places Jesus in the midst of our messy, suffering world. Where does Christ appear in our world today?

Nativity of our Lord - Revised Version

According to the lectionary I am consulting there are three sets of readings for Christmas Eve - Christmas Day. If I weren't so busy working in two church offices (Covenant Presbyterian Church and Bethany United Methodist Church--both on the west side of Madison, Wisconsin), I'd comment on all three, but as it is I will focus on the first set of readings. Needless to say, the holidays and end of year is a busy time for those of us involved in church accounting and the production of worship bulletins.

Many Christians (as well as others) are sick of "politics." I suppose that is because government can be an obnoxious nuisance. We look to spirituality and the church for transcendence--we want to get above all the daily unpleasantness of this world and instead experience union with the divine. But if we really read and understand Scripture it brings us crashing down to the messy and smelly "real world." Just read Luke's version of the Nativity . Really read it! Imagine Joseph & Mary realizing that the government will require them to make this journey with Mary nearly full term! Imagine the desperate search for shelter. Imagine what the stable must have smelled like (easy for this former farm boy). Had it not been for an oppressive and intrusive government, Jesus would not have been born in a stable in Bethlehem. He would not have fulfilled the prophecy that he would be born in David's home town. For that matter, titles like "messiah," and "Lord" are political titles. It occurs to me that even the title "Savior" in the context of this story must have political implications. In this context Luke doesn't seem to be talking about merely the individual salvation of souls, but the salvation of the whole people of God (if not, more specifically, Israel).

It strikes me that this season is one which strangely combines the joy of fulfillment and the longing hope for a fulfillment that is yet to be. Some of the Advent readings refer even to the "Second Advent" - the ultimate redemption of the whole world, the reconciliation of all things in God. Jesus came to us on a Christmas long ago (even if the day was not December 25). And on December 26th we continue to wait for Jesus to come again.

I receive my first comment!

Apparently I have readers--or at least one. A fellow United Methodist blogger noticed my use of the term LGBT (i.e. Lesbian, Gay, Bisexual and Transgender) and has asked me to explain the significance of "bisexual." The use of that acronymn or phrase LGBT is intended to be inclusive. My understanding is that what all of us designated by those letters have in common is the challenge we raise to our culture's "traditional" gender roles. All of the rhetoric about "God made Adam & Eve, not Adam & Steve" and it's variations expresses our culture's anxieties about appropriate gender roles and behavior.

While LGBT people have this challenge to gender roles in common, we may not have that much else in common. So it is that I need to confess that I am no expert on the L, B or T segments of the coalition. I have found this interesting article on the Religious Tolerance.org website which has some interesting things to say about misunderstandings that some conservative Christians may have about bisexuality. I think the biggest problem is that some conservative Christians make the assumption that "bisexuality" must, by definition, mean promiscuity. They are wrong. As the article suggests, a bisexual person may have attractions to individuals of both sexes, and yet still remain faithful to one partner (who may be either of the same or other sex). There is no requirement to alternate the genders of ones sexual partners in order to remain a bisexual in good standing.

In fact, as the article suggests, some "ex-gays" (so-called) may simply be bisexuals who now have settled down with a partner of the gender approved by their conservative Christian friends.

The Fourth Sunday in Advent

The lectionary for the Sunday before Christmas reminds me how deeply rooted in what we call the "Old Testament" (or "the Hebrew Scriptures") our faith is. Mary's Song, the Magnificat, seems to be modeled on the psalms and songs of the Hebrew Scriptures.

And then there is this piece from the Gospel Lesson:

He will be great, and will be called the Son of the Most High, and the Lord God will give to him the throne of his ancestor David. He will reign over the house of Jacob forever, and of his kingdom there will be no end." [Luke 1:32-33]

The Gospel lesson refers back to the reign of King David. The Messiah will restore the glory of David. What does this mean? Isn't it interesting that the lesson from II Samuel has God reminding David of his humble origins. God reminds David that David is not a "self-made man," but owes his wealth and fame to God (as all with any wealth and fame do). The texts play up the tensions between wealth and poverty, kingly pride and humble circumstances.

Now when the king was settled in his house, and the LORD had given him rest from all his enemies around him, the king said to the prophet Nathan, "See now, I am living in a house of cedar, but the ark of God stays in a tent." Nathan said to the king, "Go, do all that you have in mind; for the LORD is with you." But that same night the word of the LORD came to Nathan: Go and tell my servant David: Thus says the LORD: Are you the one to build me a house to live in? I have not lived in a house since the day I brought up the people of Israel from Egypt to this day, but I have been moving about in a tent and a tabernacle. Wherever I have moved about among all the people of Israel, did I ever speak a word with any of the tribal leaders of Israel, whom I commanded to shepherd my people Israel, saying, "Why have you not built me a house of cedar?" [II Samuel 7:1-7]

This passage seems full of irony. God challenges David's assumptions about the appropriateness of building a temple, a house for God. God is the God of a nomadic people, living in tents. God is not the God of the people who live in palaces--or, at least, God is not about to be confined in a fancy house provided by this wealthy, royal benefactor.

Rooted in God

The lectionary from this Sunday includes the following:

Isaiah 61:11 For as the earth brings forth its shoots, and as a garden causes what is sown in it to spring up, so the Lord GOD will cause righteousness and praise to spring up before all the nations.

This third Sunday of Advent we are reading this passage from Isaiah in the context of a Gospel Lesson which consists of the Mary's Song of Praise which is called "Magnificat."

He has brought down the powerful from their thrones, and lifted up the lowly; he has filled the hungry with good things, and sent the rich away empty.

How can one preach from the lectionary and not preach the Social Gospel? Those politicians in Washington (and Madison) who make a big show of their religious piety by denying equality to lesbians and gays, and then cut tax deals for "the rich" while sending the hungry away empty are not rooted in the God which Isaiah and Mary knew. Those among us who would force merchants to say "Merry Christmas" rather than "Happy Holidays," seem unconcerned that many of our fellow citizens must choose between "heat or eat" this season. Could it be that Isaiah and Mary's God is guilty of "class warfare"? Or has the warfare already ended and "the rich" have won in the end? What do we need to do to be truly rooted in God again?

Text of Rocky Mountain Conference Clergy Statement

Below is the text of the ad paid for and signed by Bishop Warner H Brown, Jr. and 124 clergy members of the Rocky Mountain Conference. See my post from yesterday for a reference to the Denver Post article reporting on this bold action.

"As United Methodist Clergy serving as Spiritual Leaders in the Rocky Mountain Conference, we stand in public opposition to the recent Judicial Council ruling of the United Methodist Church giving a clergyperson in Virginia the authority to deny church membership to an individual based on sexual identity.

"We proclaim our vigorous disagreement with this act of injustice by the highest judicial body of our denomination. The United Methodist Church is committed to inclusiveness; and inclusiveness denies every semblance of discrimination. The vision of hospitality for our church is Open Hearts, Open Minds, and Open Doors."

The conservative Wesley Blog gives us a parade example of conservative whining. I don't mean to be mean, but it seems to me that conservatives like to accuse progressives of whining when they engage in a good deal of it themselves. In this case Shane complains that the Denver Post's article did not have, in his opinion, the proper spin and that the Denver Post should not have reported the story at all because it represents a conflict of interest to report on the doings of an advertiser (in this case the 124 clergy signing the ad who paid $100 a piece for the privilege of making this public statement). Don't buy into Shane's own "spin," but read the article yourself--it reads like a proper news story reporting the facts and seeking quotes from spokespeople on "both sides" concluding with a comment from a regular operative in the "Republican Noise Machine," ex-CIA agent, Mark Tooley of the Institute on Religion and Democracy.

Shane is certainly within his rights to criticize the actual position taken by the 124 Rocky Mountain clergy, but whining about the way the action was reported, or that it was reported at all, seems to me not to contribute to the dialogue now going on in the church. As it is, Shane seems to be "spinning" himself--trying to discount or minimize the plain fact that 124 clergy, including a Bishop, have taken a clear and courageous stand against the activist Judicial Council's legislating the closure of the United Methodist "Open Hearts, Open Minds, Open Doors."

Hooray for Rocky Mountain Conference Clergy

Here is what a large group of United Methodist Clergy in the Rocky Mountain Conference did in response to Judicial Council Decision 1032: Methodist Clergy Blast Gay Exclusion. "Judicial Activism" by our Judicial Council is leading to an activist response from pew and pulpit.

Growing Effort to Overturn Judicial Council Decision 1032

Friends,
A new website dedicated to overturning Judicial Council Decision 1032, this one cosponsored by the United Methodist Federation for Social Action, is called "Here We Stand". This joins the other excellent website that appeared earlier this week sponsored by an ad hoc group of individuals called "Welcome One Another". I encourage folks to support both efforts.

It is a sign of the growth of a genuine grassroots movement that many and varied organized efforts seem to be springing up spontaneously. Every supporter of LGBT equality in the United Methodist Church needs to take some personal initiative to make their voice heard. Sustained efforts aimed at making the "Open Hearts, Open Minds, Open Doors" theme a reality in the United Methodist Church are needed. Heterosexism is a complicated issue requiring many creative approaches.

Our adversaries like to appeal to the Discipline--but they do not acknowledge that the Discipline cuts both ways. What part of "we implore . . . churches not to reject or condemn lesbian and gay members. . ." [see 2004 Discipline, para. 161G" Pastor Johnson, whose refusal to admit a baptized member of another Christian congregation to membership in the United Methodist Church, not only refused to accept his Bishop's direction to admit the man, he refused to accept the General Conference's expressed desire "not to reject" lesbian and gay persons from the Church. The Judicial Council in decision 1032 usurped the power of the General Conference to legislate for the Church, and threatens to reject all all lesbian and gay members from the Church.

Another aspect of this case that has not been addressed is the way the withholding of church membership is a clear form of "coercion." Our Discipline states, "Moreover we support efforts to stop violence and other forms of coercion against gays and lesbians" [para. 162H]. Pastor Johnson was telling this gay man that he had to become either heterosexual or celibate OR ELSE he could not be a member of the church. This is a clear example of the type of coercion that the major professional associations of psychologists and psychiatrists reject as unethical.

Expanding Right-Wing Universe

Friends,
This clickable map of Christian Right organizations has been passed along to me. Those of us in Wisconsin are currently being trounced in the legislature by one of Focus on The Families' 32 state level operations, the Wisconsin Family Research Institute. This graphic gives you an idea of what we are up against in this nation. Click on the "heavenly bodies" and see the websites of the organizations.

The Expanding Christian Right Universe

Website Aims to Overturn Judicial Council Decision 1032

Friends,
Please check out Welcome One Another. This is the best effort I've seen on the internet so far to mobilize United Methodists on line to push for the reversal of Judicial Council Decision 1032 which grants authority (and even encourages) pastors to exclude lesbian and gay persons from membership in the church.

"Clear the Road!"

Here is the lesson from the prophets for Sunday, December 4th which is also quoted in part in the Gospel lesson. The scholarly notes I find in The New Interpreters Study Bible informs us that the prophet composing this passage is the one known to scholars as "Second Isaiah" who lived with the exiles in Babylon as they were looking forward to their return to Jerusalem. The prophet envisions a road being cleared through the deserts and mountains that lie between Babylon and Jerusalem facilitating the return to the Holy City (Jerusalem) which represents the presence of God among God's people.

God is depicted as an ideal ruler, "[God] will feed his flock like a shepherd; he will gather the lambs in his arms, and carry them in his bosom, and gently lead the mother sheep." The image of the shepherd was a common image for the role of King. One challenge we face in understanding scripture in our own time is translating concepts like "king" in a world dominated by democracies. Now-a-days the people are Sovereign and act through their governments. The prophets would expect good government, either through monarchy or democracy, to behave like a good shepherd to its people, caring for "the lambs and mother sheep" especially. But Jerusalem is the ideal and Babylon is the unfortunate reality. How shall we clear the road that will bring us to Jerusalem? Pehaps we aren't up to the task. The advent season reminds us that sometimes we must wait on God to bring about the "beloved community" in God's own time.

More on Roman Catholic Discrimination against Gay Priests

Here is the link to one published translation of the Vatican's new policy on ordination barring the ordination of priests with a homosexual orientation. Please note that this is a much more restrictive policy than that currently in force in the United Methodist Church in that a commitment to celibacy is no longer adequate. (The Rev. Beth Stroud was told, for instance, that she would not have been defrocked by a United Methodist Trial Court had she vowed to be celibate). Now, according to the Catholic Church, having "profoundly deep-rooted homosexual tendencies" is now sufficient to bar a homosexual man from Holy Orders. It seems clear that simply having a homosexual orientation excludes one from ordination.

The logic of this new policy seems to be grounded in the same gender ideology that already bars all women from the Roman Catholic diaconate and priesthood. Here I quote from the translation linked above:

"According to the constant Tradition of the Church, baptized males alone may validly receive Holy Orders. By means of the sacrament of Orders, the Holy Spirit configures the candidate, to a new and specific role, Jesus Christ: the priest, in fact, sacramentally represents Christ, Head, Shepherd, and Bridegroom of the Church. Because of this configuration to Christ, the entire life of the holy priest must be animated by the gift of his whole person to the Church and with an authentic pastoral love.

"The candidate for ordained ministry, therefore, must reach emotional maturity. That maturity renders him able to put himself in the proper relation with men and women, developing in him a true sense of spiritual fatherhood toward the ecclesial community entrusted to him."

As I see it, this new policy seems to assume the validity of the old, psychoanalytic theory that "homosexual tendencies" represent a "fixation" at an immature phase of development. Homosexuals are assumed to be unable to be "in the proper relation with men and women" and unable to develop a "true sense of spiritual fatherhood." In other words, homosexual men are not capable of being "real men" and therefore are incapable of "validly receiving Holy Orders." Homosexual men cannot be ordained for the same reason that women cannot be ordained. The Roman Catholic Church seems to be saying, "Neither a woman nor a homosexual male can 'sacramentally represent Christ, Head, Shepherd, and Bridegroom of the Church' because they don't belong to the proper gender since these titles (Christ, Head, Shepherd, Bridegroom) all are gendered as male.

Please see Andrew Sullivan's blog for Friday, December 2, 2005 for his more thorough analysis of this development. Andrew provides many links to other analysis on the subject.

Latest News on Decision 1032

Friends, the United Methodist News Service has published four new articles on November 29th updating us on the state of the controversy over Judicial Council Decision 1032. Here are the links. I'll add my commentary here later.

"Judicial Council Decisions Stir Debate across the Church" As you can see, this decision has stirred up very widespread debate. Here in Madison I know of three local churches that have issued LGBT-supportive comments in their church Newsletter. The Bishops' Pastoral Letter apparently opposing the Judicial Council decision has led the way.

"Two Judicial Council Members Add Opinions to Decision"
One Judicial Council member, Judge John Gray, is actually a sitting judge in Kansas City. "Judge" is his secular title, not a title used of Judicial Council members. Gray's dissenting opinion accuses the majority of "legislating from the bench."

And following are the obligatory "Pro & Con" commentaries:

"Commentary: Council Stands Guilty of Legislating from the Bench"

"Commentary: Judicial Council Ruled Properly in Virgina Pastor Case"