Still, it’s rarely easy being a woman and a minister. We lean on one another, finding community in person and online in dedicated groups such as The Young Clergy Women Project and Rev Gal Blog Pals. And, occasionally, we rely on the cathartic release of a snarky internet meme, shared among fellow “Reverend Nasty Women.”
We keep at it, decade after decade, because God continues to call us to bring our stories, our gifts, and our whole selves to serve the church. And if progress is slow, it is nevertheless making a difference.
“Beloved Community” is a term first coined by American philosopher Josiah Royce in the early 20th century, later popularized by Dr. Martin Luther King, Jr., in reference to his goal of communal justice. It has since become a popular phrase in progressive faith circles, emphasizing radical inclusion fully liberated from the prejudices and discriminations of this broken world. Often, churches describe the work of justice as “building the Beloved Community.”
Citing both her Unitarian Universalist tradition and her upbringing as a child of a white Mormon mother and black academic father, Harris-Perry said, “I believe in a God that wants me to ask a lot of questions.”
In another example of Christian discord over gay inclusion, Presbyterian churches in Brazil and Peru have ended their partnerships with the Presbyterian Church (USA) after the U.S. denomination changed its constitution in March to allow clergy to celebrate same-sex marriages.
The loss of the South American partnerships comes on top of the 50 U.S. congregations that formally split from the 1.8 million-member denomination since the church policy changed, PCUSA officials say.
Mexico stopped partnering with the denomination after it allowed the ordination of sexually active gays and lesbians in 2011.
The news of the PCUSA adopting the Marriage Amendment came to me over Twitter. Flowing down my feed were tweet after tweet of individuals applauding the latest Christian move toward inclusion (disclaimer: my feed is an echo chamber). Proud Presbyterians puffed up their chests and, hilariously, celebrated the christening of the new “Presbyqueerians” and “Lesbyterians,” and I was overwhelmed. Our church is in perpetual rehab, always growing into the person she is supposed to be and I am so proud of her latest progress. The Marriage Amendment, which affirmed the marriage of Christian same-sex couples , was not much of a surprise, given the progressive spirit of the PCUSA, but even still. It was only a week ago that the largest evangelical church in San Francisco also reformed its teaching on marriage. Three other evangelical megachurches preceded them in the last six months. And if rumors are true, more megas are coming out soon. Change is coursing through the air and knocking me over happy.
Immediately following the vote, some Southern Baptist conservatives also took to Twitter to express their harsh disapproval. Besides declaring that the PCUSA is now officially, by their definition, NOT Christian, they spoiled the often misidentified PCA (Presbyterian Church of America) with lots of love and praise for sticking to their arithmetic of “1 Man + 1 Woman = Marriage.”
I read an article by one of those enraged. He highlighted the key differences between the PCA and the PCUSA. The media had been mixing up the two, so he wrote it mostly to distinguish which one was still Christian, taking some extra digs at trending membership numbers and highlighting all the hot-button disagreements between the two. As I read it, I had to sigh a little, as I couldn’t help but hear the echoes of history reverberating beneath that piece, especially given the Presbyterian past.
The Presbyterian Church (USA) has removed from its website a booklet that many Jewish groups have criticized as hostile to Israel and denigrating to Judaism.
“Zionism Unsettled,” published in January by the church-chartered Israel/Palestine Mission Network, is a history and commentary on the Israeli-Palestinian conflict that paints Israel as the aggressor and describes Zionism as inherently racist and theologically flawed.
The booklet played a role last month in the denomination’s debate on divesting from three American companies that, divestment proponents say, profit from Israel’s occupation of the Palestinian territories.
Nine days after my Dad’s memorial service on June 7, I am still in Detroit.
I am still in Detroit to volunteer as a member of the More Light Presbyterians communications team at the 221st General Assembly of the Presbyterian Church (USA).
I am still in Detroit because, for the better part of three decades, my father was an active member of the progressive movements within PCUSA for affirmation and inclusion, for peace with justice.
I am still in Detroit because my dear friends who got married on my former land in rural Tennessee could not have their vows acknowledged by church or state because they are both men.
For the better part of the last 30 years, my father has been a social justice activist serving as a leader within his Christian denomination, most specifically in various leadership roles where he could be an advocate for anti-racism education, universal health care, peace with justice in the middle East, and for full inclusion of our LGBTQ family within the body of Christ.
His activism actually dates back further, to the early 1960s when he marched with Dr. Martin Luther King, Jr. in Selma, Ala. His work in the 1990s and 2000s reflected a great depth of thought and commitment as he educated himself and others like him about the importance of recognition of the role of white heterosexual privilege in society and the need for collective repentance for ignoring structural sin regarding race, gender, class, and sexual preference. He worked to transform institutions that might inhibit the full expression of personhood for all of God’s children.
Fans of a beloved contemporary Christian hymn won’t get any satisfaction in a new church hymnal.
The committee putting together a new hymnal for the Presbyterian Church (USA) dropped the popular hymn “In Christ Alone” because the song’s authors refused to change a phrase about the wrath of God.
The original lyrics say that “on that cross, as Jesus died, the wrath of God was satisfied.” The Presbyterian Committee on Congregational Song wanted to substitute the words, “the love of God was magnified.”
The song’s authors, Stuart Townend and Nashville resident Keith Getty, objected. So the committee voted to drop the song.
More Light Presbyterians, a network of congregations and individuals in the Presbyterian Church (USA) that advocates for LGBT inclusion, today announced Alex McNeill as their new executive director. McNeill is the first openly transgender person to lead a mainline Protestant organization.
McNeill, a longtime advocate for gay, lesbian, bisexual, transgendered, and queer Christians, has longstanding roots in the church.
“[The church] embodies the belief that faith calls us to action. We have a commitment to live out our call to care for the poor, for the hungry, and for the outcast. So we seek to not just teach values, but to equip people with tools for social justice,” he continued.
A movement of lay advocates speaking out against sexual violence is gaining steam in the faith communities. But are similar efforts happening inside church doors?
When it comes to leading denominational conversations on sexual violence, clergy across traditions express twin reactions: encouragement over the protocols already in place and the efforts of fellow advocates; and frustration with a culture of silence around sexual violence in the church. Despite strikingly different experiences across denominations — and church by church — the clergy, church staff, and seminarians who spoke with Sojourners are in agreement that addressing this issue in one’s own house is complicated at every level.
The result: a loss of potential by the American church to be a leading and vibrant institution of radical vulnerability and transformative healing.