04/10/17

The Queerest Week –Palm Sunday 2017

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By Rev. Dr. Robert E. Shore-Goss

I have written queer theology for the last 27 years, and I now write about a period of 8 days, the queerest days that I can imagine. I am speaking from the moment that Jesus arrives in Jerusalem on a donkey to God’s resurrection of Jesus from the death.

Now let me dispel a notion: I am not writing about LGBTQI concerns, they are included but not the focus this morning. Queer theory and queer stories focus usually on LGBTQI concerns and inclusion in history, but I am speaking about God’s dream for life and humanity, and that dream is very queer. It is God’s unconditional grace and love for creation and all life.

Let me define queer for a moment. To “queer” is to interfere or disrupt. It is to transgress exclusive categories, notions, boundaries, and all boxes. I queer Christianity because it has remained exclusive, often violent and oppressive of someone or some life. Queering exclusiveness is to interfere and spoil exclusiveness and make it more inclusive.

My colleague and friend Rev. Dr. Patrick Cheng, understands queering as eliding dualism. Dualism is a destruction form of binary thinking used by dominant theologies, church leaders and politicians. It separates the world into male and female, culture and nature, the have and have-not, human and non-human, and so. For Patrick, God’s love is queer because it elides such thinking and behaviors. Dr. Justin Tanis comprehends queer as dawn or dusk, that liminal or ambiguous space between night and day. My deceased theologian and friend speaks of indecent and perverse. In Luke’s gospel, the Temple high priests bring a charge against Jesus before Pilate: “This man has perverted the nation.”

I have engaged with God’s Christ in Jesus of Nazareth. God, Christ, and the Holy Spirit have made me “queer” and more so over time. I describe myself as “a queer seeker of God and disciple of an even queerer God.” Jesus laid the foundations of ministry and message of the companionship of empowerment or kindom of God as a “topsy-turvy and upside-down kindom. He opens God’s table to everyone and upsets nearly every religious Jew of his time. Just listen to the parables of Jesus—the Good Samaritan, the prodigal son, the mustard seed, the baker woman who sneaks leaven into 50 pounds of flour, and so on. They provoke and disrupt religious exclusivism that reserves God’s grace and favor for the chosen “holy.”

My often quoted author, Diarmuid O’Murchu, calls the parables as “enlightened confusion.”

The story Jesus told them turned their world upside-down,
Bombarding every certainty they knew.
The boundaries were disrupted,
Their sacred creeds corrupted,
Every hope they had constructed,
Was questioned to the core!
By the story ended,
Stretching meaning so distended,
What they had known for long before.

O’Murchu speaks about Jesus’ parables. But what if we understand the gospel stories of Jesus as a parable about God? God is queering in the story of Jesus on a massive and unprecedented scale, not since the big bang. God has incarnated in a human being—such a queer and scandalous notion. God is queering and communicating a thoroughly queer and radically inclusive love. All are beloved—all humanity, all life, and all creation. No on is left behind or out.

Let me point out the queer highlights of this week:

For Jesus, God was a king unlike all kings and rulers. God’s rule was “queer,” meaning “not fitting in, strange, at odds with, out of place, disruptive, blasphemous, revolutionary, dangerous, outside the box, or my word “mischievous.” It is a topsy-turvy non-ruling but luring us through unconditional gift and love. God’s strategy is never coercive but always luring us through unconditional grace and love.

The Temple high priest and his colleagues brought Jesus before Pilate with the charges: “He perverted the nation.” Here “perverted” means inverting religious values, hierarchies, breaking all sorts of purity codes and religious laws for the sake of compassion. Jesus was always out of place; a peasant was meant to be quiet and subservient to the rulers of the Temple. Jesus spoke out compassion and was not afraid to break religious rules to extend God’s compassion.
Let’s examine today’s gospel a little more carefully. Unfortunately, the distribution of palms on Palm Sunday has become a spiritual blessing for us today. Many Christians tie up their palms into a bow and hang the palm crosses in their homes. And I am not opposed to anyone doing so if you determine to ask God to make you a bit queerer. But Palm Sunday has a deeper meaning than just the palms. Jesus rides on donkey into Jerusalem accompanied by a ragtag group of male and female disciples.

Jesus enters Jerusalem or to use biblical scholar Warren Carter’s phrase “making an Ass of Rome:” The conflict between Jesus and Pilate begins the day that Jesus enters in Jerusalem on the back of a donkey and praised as the “Son of David.”

Roman entrances into city were always triumphant. No red carpets, but soldiers trumpeting, followed by cadence war drums sounding the entrance of the conquering hero. In this case, it was Pilate who represented the triumphant Roman Empire and Emperor Tiberius. Days before Pilate rode on a war horse from the sea resort of Caesarea followed by marching his Roman legionnaires with standards, Pilate entered Jerusalem as conqueror and made it clear to the populace that the Rome was in charge of their city and their lives. They paraded and displayed extravagantly the power of Tiberius Caesar and Rome. It communicates Roman greatness and military power, reminding the crowds that they were conquered by the powerful Roman legions—the greatest power in the world blessed by the Gods. Augustine was the true Son of god Apollo, and the savior of the world.

But Jesus intends to literally make an ass of Pilate and Rome. He choreographs his own dramatic and symbolic entrance into Jerusalem. He queers some of the Roman ritual entry or rather mischievously reframes them as symbolic challenges. His entrance into Jerusalem reminds the Jews of their religious history in which God enters the holy city to serve, not dominate. He chooses an ass, not a war horse in which Pilate rode into the city. Matthew remembers the line from the prophet Zechariah: “Tell the daughter of Zion, your king is coming on an ass”(9:9). The rest of the verse states that your king comes triumphant and victorious, and humble riding an ass.

Jesus is recognized not as a king but more likely anti-king. He teaches humility, non-violence, compassion and love, forgiveness, and peace-making, empowerment through mutuality and service, not conquest and domination. God’s community is constituted by a new a kinship as children of God—not be wealth, prestige, gender, or ethnicity. It is constituted by God as Abba, our parent in love with all and equally. And God lives within us and in our midst.
Another example of this last week of Jesus’ life that reveals God’s queer activity among people as empowering mutual companionship is the Last Supper. Companionship is created when we share food together, and we eat with God in our midst. Companionship was based on exclusion but gathering together to eat with God and one another.

I want you to remember the video from Centering Prayer this morning, Eating Twinkies with God. https://www.youtube.com/watch?v=y9N8OXkN0Rk It expresses the incarnational vision of the Last Supper and Jesus’ ministry of eating together with God and finding God present.

There is no question that for Jesus the Last Supper had to be open and inclusive. I cannot accept the readings of the Last Supper as an exclusive meal. It goes against the very queer nature of who Jesus was and who God is. People from the highways and byways were to be invited into the meals. It was populated with diversity: outcasts, prostitutes, abominable people, tax collectors, those folks that terrify Pharisees and Christians alike. He did not moralize, berate them how to change their lives, or threaten them that could not share the table if they did not change their ways.

In Christianity’s Dangerous Memory, Diarmuid O’Murchu describes Jesus’ parables, healings, and ministry. The description is equally applicable to his meals and his to Last Supper:

They defy the criteria of normalcy and stretch creative imagination toward subversive, revolutionary engagement. They threaten major disruption for a familiar manageable world, and lure the hearer (participant) into a risky enterprise, but one that has promise and hope inscribed in every fiber of the dangerous endeavor.

There were no hierarchies at table, no one in charge and in power. There were only those who voluntarily served others, gladly washed the feet of their companions, who assisted folks at table to heal from the years of religious abuse and oppression. And God was mischievously present through each other. Jesus encouraged them to dream a future with hope, with God with shared resources and the abundance of food created by the companions of the bread and the cup.
Jesus’ Last Supper, like all his meals, undid social ordinary patterns and hierarchical behaviors, introducing people into a new egalitarianism, an equality before one another and God. No Roman official like Pilate would ever serve food to another person, especially with a male lesser of status or serve even his wife. No religious Jew would invite men and women together at table, suspected impurity and sinfulness.

And then there is the radical service of Jesus at table that evening– washing the feet of his male and female disciples. This was the service of only household slaves or women. No free male would do such a washing service because it demeaned his masculinity and patriarchal authority. Jesus turns the social hierarchies inside out, breaking down the gender boundaries and social hierarchies. There is only table fellowship of mutual service and equals, revering those who were the socially least, and inviting the disciples to imitate Jesus in his act of foot-washing.

Finally, Jesus dies a cruel death inflicted by the powers of imperial domination and religious exclusivism, always an unholy marriage of violence. It is an ultimate queering of human expectation, God’s vulnerability and suffering on the cross. God understood vulnerability in the incarnated Christ on the cross, and God identified with the suffering Christ and the least and vulnerable humanity and life in history. We have no comprehension of the depths of God’s suffering for all suffering life, but we do have a window into the depth of God when Jesus told his disciples: “Be compassionate as Abba God is compassionate.” Abba God suffered and died with Christ out of compassion, for God has suffered with all suffering life and human life. God the Creator becomes vulnerable and experience suffering the incarnated Christ on the cross and the Holy Spirit that groans and suffers with all created life. This is the queerest notion of God in history—God who becomes vulnerable and experiencing suffering. God is with us in so many unimaginable ways.

But the queer God surprised all of us. God said “no” to such violence and cruelty, God proclaimed a “yes to unconditional love” on Easter Sunday. Next Sunday I will speak how the queer God queers death for resurrected life!

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06/17/16

U.S. BISHOPS’ SILENCE ON GUNS AND GAYS

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By  

gun_jesus

 

The U.S. Catholic bishops met in Huntington Beach, California this week, just days after the Orlando massacre. And despite the fact that the church’s most powerful prelates were all gathered together at a time when the nation is desperate for pastoral leadership to counter the vitriol spewing from Donald Trump and his ilk, this was the official, and only, USCCB statement on the massacre released by conference president Archbishop Joseph Kurtz:

Waking up to the unspeakable violence in Orlando reminds us of how precious human life is. Our prayers are with the victims, their families and all those affected by this terrible act. The merciful love of Christ calls us to solidarity with the suffering and to ever greater resolve in protecting the life and dignity of every person.

It’s an amazingly tepid, generic statement in the face of such tragedy that touches on two areas of special concern to the bishops: guns and gays. While the bishops’ conference officially backs gun control proposals put forward by President Obama and the Democratic Party, it has put almost no energy into pushing for them. Imagine if Catholic bishops rallied from the pulpit against politicians who failed to vote for common sense gun control legislation with the same energy they put into opposing John Kerry and other Catholic politicians who support abortion rights? Or with the sustained effort they put into opposing the contraceptive mandate in the Affordable Care Act, with their Ad Hoc Committee on Religious Freedom, their annual “Fortnight for Freedom” campaign and countless statements and interventions by leading bishops?

The bishops’ silence on animus toward the LGBT community is more understandable, although no more acceptable, given their own role in fostering it by suggesting that the legalization of same-sex marriage was some kind of cultural Armageddon and that refusing to accommodate gay people is a protected form of religious martyrdom. Only Bishop Robert Lynch of St. Petersburg, Florida, had the guts to admit that the Catholic Church was complicit in fostering a culture of hostility toward the gay community:

…sadly it is religion, including our own, which targets, mostly verbally, and also often breeds contempt for gays, lesbians and transgender people. Attacks today on LGBT men and women often plant the seed of contempt, then hatred, which can ultimately lead to violence. Those women and men who were mowed down early yesterday morning were all made in the image and likeness of God. We teach that. We should believe that. We must stand for that.

By comparison, in his statement on the massacre, San Francisco Archbishop Salvatore Cordileone revealed the dark heart of what so many in the church’s leadership believe to be the truth about LGTB individuals:

…we stand in solidarity with all those affected by this atrocity, regardless of race, religion, or personal lifestyle.

That’s right, it’s too bad your “personal lifestyle” got you killed. Just as the Catholic Church still insists on referring to LGBT individuals as “people who experience same-sex attraction,” the church offers its sympathy with a not-to-pointed reminder that ultimately it believes homosexuality, bisexuality and transgenderism are lifestyle choices that can be rejected, and indeed must be rejected, to be fully accepted by the church.

Similarly, Kurtz’s official statement, with it’s reminder of how “precious life is” and call for “protecting the life and dignity of every person,” is a not-so-subtle reference to abortion. Nothing like using a national tragedy that has absolutely nothing to do with abortion to push your anti-abortion agenda, boys.

But conservatives within the church will continue to push the line that it’s an “abortion mentality”—as well as a lack of respect for the special sacredness of heterosexual, procreative sex—that allows all forms of violence to flourish, ultimately making gay people, not guns, responsible for the violence visited upon them.

Complete Article HERE!

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12/9/14

Not So Fast, Salvation Army!

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By Graham Gremore

Forget what you’ve heard in the very recent past, the Salvation Army wants everyone to know that it does not discriminate against gay people.salvation-army-bell

The website for the Salvation Army in Central Ohio currently features a video defending the charity’s past treatment of the LGBT community.

Under the headline “Salvation Army Open to All,” the video addresses what the Christian social-welfare organization calls “inaccurate claims.”

“Rumors have been leading some to believe that the Salvation Army does not serve members of the lesbian, gay, bisexual and transgendered community,” it says. “These accusations simply aren’t true.”

The only problem? The rumors aren’t rumors. The accusations are true. The Salvation Army has a very long and colorful history of opposing equal rights for LGBT people, and no amount of heart-wrenching YouTube videos are going to make us forget that.

Earlier this year, the organization denied shelter to a trans woman in Texas who was forced to flee her home after receiving death threats. And last winter, it included links to “ex-gay” organizations on its website. Then there was that incident in 2012 when the Andrew Craibe, the Salvation Army’s Media Director in Australia, said gay people should be “put to death.”

But, hey, all that is water under the bridge, right?

“For the past few years during the holiday season, a lot of chatter on social media was saying the Salvation Army was antigay and discriminates against people in the LGBT community,” said national spokesperson Lt. Colonel Ron Busroe. “I felt we needed to be proactive on this.”

He continued: “My concern is that we need to make sure that people aren’t reading things on the Internet or through social media and thinking that must be true.”

Like, for instance, Busroe’s comments.

Related stories:

Don’t Fall For the Salvation Army’s PR Spin! They’re Still Super Antigay

Berkeley Student Council Wants Anti-Gay Salvation Army Booted From Campus

Remember To Ignore The Salvation Army Bell Ringers This Holiday Season

Complete Article HERE!

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