May 13th 2016

THE LOVE YOUR NEIGHBOR COALITION
FRIDAY MAY 13TH 2016
LOVE YOUR NEIGHBOR NEWS
Photo by Jeff Waymack.
Veillée Climatique
Vigil Climática
Climate Vigil
par Susan Stouffer
por Susan Stouffer
by Susan Stouffer
Dieu nous demande d’être de bons intendants de
la terre et de toute la vie qui vit sur elle. Et l’Eglise
Méthodiste Unie répond. Hier soir, à la Veillée Climatique de la Conférence Générale, nous sommes
venus ensemble dans la solidarité. Nous avons prié
pour toute la création de Dieu, peinés les moyens
que le changement climatique est déjà nous un
impact, et se réjouirent de la beauté du monde qui
nous entoure. Méthodiste s Unis du nord-ouest du
Pacifique ont décoré des centaines de lanternes à
la main pour éclairer la nuit. Ces lanternes ont été
allumées avec des lumières LED à énergie solaire.
Après la veillée, les lumières ont été distribués
aux partenaires dans les pays du sud avec un
accès limité ou pas d’énergie et aux familles du
Washington Central vivant sans électricité qu’ils se
remettent de feux de forêt extrêmes.
Deus está nos pedindo para ser bons administradores da terra e de toda a vida que nela vive.
E a Igreja Metodista Unida está respondendo.
Ontem à noite na Vigília Pela Mudança Climática
no Concilio Geral, nos unimos em solidariedade.
Oramos por toda a criação de Deus, entristecidos
peas maneiras que a mudança climática já está
nos afetando, e nos regozijamos com a beleza
do mundo que nos rodeia. Metodistas Unidos do
Pacífico Noroeste decoraram centenas de lanternas
de papel artesanais para iluminar a noite. Essas
lanternas de papel, foram iluminadas com luzes
LED de energia solar. Após a vigília, as luzes foram
distribuídas aos parceiros no sul do Globo, com
acesso limitado ou sem energia e às famílias que
vivem na area central do estado de Washington,
onde foram afetados por incêndios extremos e
God is asking us to be good stewards of this earth
and all the life that lives on it. And the United
Methodist Church is answering. Last night at
the General Conference Climate Vigil, we came
together in solidarity. We prayed for all of God’s
creation, grieved the ways that climate change is
already impacting us, and rejoiced in the beauty
of the world around us. United Methodists from
the Pacific Northwest had decorated hundreds of
handmade lanterns to light the night. These lanterns were lit with solar powered LED lights. After
the vigil, the lights were distributed to partners in
the global south with limited or no energy access
and to Central Washington families living without
electricity as they recover from extreme wildfires.
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THE LOVE YOUR NEIGHBOR COALITION
The vigil began with the invoking of God’s spirit
through music led by Jim and Jean Strathdee. As
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La veillée a commencé avec l’invocation de l’esprit
de Dieu à travers la musique dirigée par Jim et
Jean Strathdee. Comme tout le monde a chanté, et
les Strathdees a créé le bruit de l’eau et les vagues,
le vent chaussettes décorées que le saumon géant
nagé doucement à travers la foule. L’évêque Grant
Hagiya a aidé à diriger les prières d’ouverture,
suivie par des prières par des dirigeants à travers
la connexion. Ils ont offert des prières pour la
création ainsi que des prières de confession pour
la destruction que nous avons infligée à la terre. La
veillée a été traduit en français et parfois espagnol
d’impliquer toutes les personnes présentes dans
la prière pour la création. Comme le soleil a
commencé à mettre un par un les lampes solaires
à l’intérieur de tous les données et les feux de
papier décorés ont commencé à briller. Nous
avons allumé la nuit avec nos lanternes en papier
symbolisant notre engagement à travailler avec
la lumière de Dieu pour prendre soin de toute la
bonne création de Dieu.
Organisateur et maître de cérémonie, le révérend
Jenny Phillips, a déclaré: “Le changement climatique se passe maintenant. Il a un impact sur l’ensemble de nos communautés. En tant que gardiens
de la création de Dieu, nous devons prier ensemble
et discerner comment les Méthodistes Unis répondront”. Phillips est le ministre de la Conférence du
Pacifique Nord-Ouest pour l’Intendance Environnementale et de Plaidoyer. “Ensemble, nous sommes
en deuil le changement climatique façons nuit à le
monde et discerner comment nous devons réagir
pour protéger la terre”.
estão sem eletricidade.
A vigília começou com a invocação do espírito de
Deus através da música liderada por Jim e Jean
Strathdee. Enquanto todos cantavam, os dois criaram um som da água e ondas, birutas decoradas
como salmão gigante nadava suavemente através
das multidões. Bispo Grant Hagiya ajudou a liderar
as orações de abertura, seguido por orações
pelos líderes em toda a conexão. Eles ofereceram orações pela criação, bem como orações de
confissão pela destruição que infligimos sobre
a terra. A vigília foi traduzida para o francês e às
vezes Espanhol para envolver todos os presentes
na oração pela criação. Quando o sol começou a se
pôr, uma por uma, as luzes solares dentro de todos
os doado e luzes papel decorado começou a brilhar. Nós iluminou a noite com os nossos lanternas
de papel que simbolizam nosso compromisso de
trabalhar com a luz de Deus para cuidar de toda a
Sua boa criação.
Organizador e mestre de cerimônias, Rev. Jenny
Phillips, diz: “A mudança climática está acontecendo agora. Ele está afetando todas as nossas
comunidades. Como mordomos da criação de Deus,
devemos orar juntos e discernir como Metodistas
Unidos irão responder. Phillips é Pastor na Região
do Noroeste Pacífico para Admistração e Defesa
Ambiental. “Juntos, estamos de luto pela maneira
que a mudança climática está prejudicando o
mundo e discernir como devemos responder para
proteger a terra.”
Photo by Jeff Waymack.
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THE LOVE YOUR NEIGHBOR COALITION
everyone sang, and the Strathdees created the
sound of the water and the waves, wind socks
decorated as giant salmon swam gently through
the crowds. Bishop Grant Hagiya helped to lead
the opening prayers, followed by prayers by leaders
across the connection. They offered prayers for
creation as well as prayers of confession for the
destruction we have inflicted on the earth. The vigil was translated into French and at times Spanish
to involve all present in praying for creation. As
the sun began to set, one by one the solar lights
inside all the donated and decorated paper lights
began to shine. We lit up the night with our paper
lanterns symbolizing our commitment to work with
God’s Light to care for all of God’s good creation.
Organizer and master of ceremonies, Rev. Jenny
Phillips, says: “Climate change is happening right
now. It is impacting all of our communities. As
stewards of God’s creation, we must pray together
and discern how United Methodists will respond.
Phillips is the Pacific Northwest Conference Minister for Environmental Stewardship and Advocacy.
“Together, we are grieving the ways climate change
is harming the world and discerning how we must
respond to protect the earth.”
Photo by Jeff Waymack.
Savants Parlent sur les
Combustibles Fossiles
Académicos Falam Sobre
Combustíveis Fósseis
Scholars Speak Out on
Fossil Fuels
par Soixante-cinq Savants Méthodistes Unis
por Sessenta e Cinco Académicos Metodistas Unidos
by Sixty-Five United Methodist Scholars
Chers délégués à la Conférence générale 2016:
Caros Delegados à Conferência Geral de 2016:
Dear Delegates to General Conference 2016:
Nous vous écrivons en tant que savants qui sont
Méthodiste Unis et / ou enseignant ou ont enseigné dans les écoles Méthodistes. Il y a deux ans,
beaucoup d’entre nous ont signé une déclaration
appelant à des communautés de foi de se départir
de l’industrie des combustibles fossiles. La déclaration a noté que quand une industrie cause des
dommages massifs tout en résistant à irréductiblement appels au changement, les communautés religieuses ont dépassé l’éducation, l’engagement et la
sensibilisation du désinvestissement. En raison de
la grave menace du changement climatique et le
refus inflexible secteur de combustible fossile de
changer, l’église doit cesser de profiter de sociétés
qui créent la destruction écologique et de la souffrance humaine à une échelle titanesque.
Nós escrevemos a vocês como Metodistas Unidos
académicos que ensinam ou ensinaram em instituições de ensino Metodista Unida. Dois anos atrás,
muitos de nós assinamos uma declaração pedindo
que comunidades de fé removam seus investimentos em indústria de combustível fóssil. A declaração
observou que, quando uma indústria causa danos
maciços, enquanto resiste intratavelmente pedidos
de mudança, comunidades de fé se passam além da
educação, engajamento e advocacia para desinvestimento. Devido à grave ameaça das alterações climáticas e recusa inflexível do sector dos
combustíveis fósseis para mudança, a igreja deve
parar de lucrar com empresas que estão criando
destruição ecológica e sofrimento humano em uma
escala titânica.
We write to you as scholars who are United Methodist and/or teach or have taught at United Methodist schools. Two years ago, many of us signed a
statement calling for faith communities to divest
from the fossil fuel industry. The statement noted
that when an industry causes massive harm while
intractably resisting calls for change, faith communities have moved beyond education, engagement
and advocacy to divestment. Because of the grave
threat of climate change and the fossil fuel sector’s
unyielding refusal to change, the church must
stop profiting from companies that are creating
ecological destruction and human suffering on a
titanic scale.
Alors que nous approchons [ne sommes pas que
nous avons déjà au GC?] Conférence générale,
nous réaffirmons l’appel des institutions religieuses, y compris l’Église à Méthodiste Uni d’arrêter
d’investir dans l’industrie des combustibles fossiles.
Au cours des deux années écoulées depuis les
érudits religieux premier appelé à la cession de
combustibles fossiles pour des raisons morales,
nos collègues de la communauté scientifique ont
souligné l’urgence profonde de la crise climatique.
De la sortie du Groupe d’experts intergouvernemental sur les changements climatiques rapport
d’un accord sans précédent entre les scientifiques
qui ont continué le réchauffement aura un impact
spectaculaire toute la vie sur cette planète, à la
revue récente prévision de la nature qui sans
action dramatique, il y aura des massifs élévation
du niveau de la mer à la fin de siècle, il est clair
que les érudits religieux doivent à nouveau sonner
l’alarme morale et appel à l’action.
Enquanto nos aproximamos da Conferência Geral,
reafirmamos o pedido para que instituições religiosas-incluindo a Igreja Metodista Unida-pare de investir em indústrias de combustível fóssil. Nos dois
anos desde que académicos religiosos inicialmente
reivindicaram para o desinvestimento em empresas
de combustíveis fósseis por razões morais, nossos
colegas da comunidade científica têm ressaltado
a profunda urgência da crise climática. Desde o
lançamento do relatório do Painel Intergovernamental sobre Mudanças Climáticas em concordância sem precedentes entre os cientistas que a
continuação do aquecimento global vai afetar drasticamente todo tipo de vida neste planeta, até a
recente previsão da revista Nature que na ausência
de mudanças dramática o nível do mar aumentara
grandemente até o final do século, está muito claro
que académicos religiosos devem novamente soar
o alarme moral e reivindicar pela tomada de ação.
En dépit des preuves scientifiques claires sur les
dangers de l’entreprise, comme d’habitude, l’industrie des combustibles fossiles continue d’investir
dans l’exploration et de nouvelles infrastructures
tout en bloquant la politique qui permettrait de
réduire les émissions de gaz à effet de serre et
obscurcir les faits sur le changement climatique.
Jésus a dit: “Là où est ton trésor, là votre cœur doit
être aussi” (Matthieu 6:21). Comme une question de
vie, et parce que nous croyons en un Créateur juste
et aimant, nous vous exhortons à soutenir la législation pour ajouter des combustibles fossiles à des
écrans d’investissement socialement responsables
de l’Eglise Méthodiste Unie.
Apesar das claras evidências científicas sobre os
perigos do mantimento de negócios como de costume, a indústria de combustíveis fósseis continua
a investir na exploração e em nova infraestrutura,
bloqueando políticas de redução de emissões de
gases de efeito estufa e obscurecendo os fatos
sobre a mudança climática.
Jesus disse: “Onde está o teu tesouro, lá seu coração
estará também” (Mateus 6:21). Por uma questão de
preservação da vida, e porque acreditamos num
Criador justo e amoroso, recomendamos seu apoio
a legislação que propõe adicionar combustíveis
fósseis a lista de investimento socialmente responsáveis ​​da Igreja Metodista Unida.
THE LOVE YOUR NEIGHBOR COALITION
As we approach [aren’t we already at GC?] General
Conference, we reaffirm the call for religious
institutions—including The United Methodist
Church—to stop investing in the fossil fuel industry.
In the two years since religious scholars first
called for fossil fuel divestment on moral grounds,
our colleagues in the scientific community have
underscored the deep urgency of the climate crisis.
From the release of the Intergovernmental Panel
on Climate Change report of unprecedented agreement among scientists that continued warming
will dramatically impact all life on this planet, to
the journal Nature’s recent prediction that without
dramatic action, there will be massive sea level rise
by the end of the century, it’s clear that religious
scholars must again sound the moral alarm and
call for action.
Despite clear scientific evidence of the dangers of
business as usual, the fossil fuel industry continues
to invest in exploration and new infrastructure
while blocking policy that would reduce greenhouse gas emissions and obscuring the facts about
climate change.
Jesus said, “Where your treasure is, there your heart
shall be also” (Matthew 6:21). As a matter of life,
and because we believe in a just and loving Creator,
we urge you to support legislation to add fossil
fuels to The United Methodist Church’s socially
responsible investment screens.
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Être noir, Queer, (LGBTQI) et Ser Negro, Queer, [LGBTQI] e To Be Black, Queer, and United Methodist
Méthodiste Unie
Metodista Unido
par Erica West
por Erica West
by Erica West
Je suis le 1%. Selon “Enquête religieuse Paysage” du
Centre Pew Research de 2015, au sein de l’Eglise
méthodiste unie 94% des méthodistes identifient
comme blanc, et parmi les 6% restants, 1% identifient comme noir. Bien que cela bien sûr ne tient pas
compte de la croissance rapide de L’église Méthodiste Unie en Afrique (environ 30% des 864 délégués
à la Conférence générale de cette année proviennent
du continent), il ne place noirs Méthodistes Unis
dans une position minoritaire unique au sein de
l’Eglise.
Eu sou o 1%. De acordo com o “Inquérito sobre o
Ambiente Religioso” feito pelo Pew Research Center
de 2015, 94% dos metodistas identificam-se como
brancos, e entre os restantes 6%, 1% se identificam
como negros. Essa pesquisa não leva em conta o
rápido crescimento da IMU na África (cerca de 30%
dos 864 delegados na Conferência Geral deste
ano vêm do continente Africano), isso posiciona os
Negros-Norte Americanos Metodistas Unidos em
posição minoritária extraordinária dentro da Igreja.
I am the 1%. According to the Pew Research Center
“Religious Landscape Survey” of 2015, within the
United Methodist Church 94% of Methodists identify
as white, and among the remaining 6%, 1% identify
as black. While this of course does not account for
the rapid growth of The UMC in Africa (about 30% of
the 864 delegates at this year’s General Conference
come from the continent), it does place Black American United Methodists in a unique minority position
within the Church.
Como uma pessoa negra e Queer[1] dentro da UMC,
e este grupo demográfico fica ainda menor, como o
aumento das tensões históricas subjacentes em nossa
relação com a Igreja. A relacionamento entre a comunidade negra nos Estados Unidos e a Igreja Metodista
Unida é longa e repleta de tensão - combinado com a
intersecção de Queer torna-se ainda mais complexa.
As a black and queer person within the UMC, that
demographic gets even smaller as the historical
tensions underlying our relationship with the
Church increase. The relationship between the Black
community in the United States and the United
Methodist Church is long and fraught with tension
- combined with the intersection of queerness it
becomes even more complex.
En tant que personne noire et Queer dans L’Église
Méthodiste Unie, ce groupe démographique est
encore plus petit que les tensions historiques qui
sous-tendent notre relation avec l’augmentation de
l’Église. La relation entre la communauté noire aux
Etats-Unis et de l’Eglise Méthodiste Unie est longue
et pleine de tension - combinée à l’intersection d’être
Queer il devient encore plus complexe.
L’histoire de l’Église et noir méthodistes est mieux
défini comme l’un de la séparation et de la réconciliation, en grande partie sur la question de l’esclavage. Bien que je ne suis pas ici à la plume d’un
traité historique sur la question, la lutte interne de
l’Église entre les abolitionnistes blancs, propriétaires
d’esclaves blancs et sympathisants historiquement
conduit un coin entre les noirs et l’Eglise (connu
alors comme l’Église Méthodiste Épiscopale). Ceci est
encore plus perplexe compte tenu de l’opinion tenue
par John Wesley, le fondateur de l’église contre l’esclavage, qu’il considérait comme «barbare». Malgré
cela, les Noirs étaient traités comme moins dans les
églises méthodistes à travers le pays. Les Noirs ne
sont pas autorisés à occuper des postes de direction
dans l’Eglise; ont fait l’objet dans certaines régions
du pays à l’interprétation des Écritures pro-esclavage; et ont même dû adorer séparément des Blancs
au sein du service de l’église même. La réaction des
chefs religieux noirs était de quitter l’Eglise et former leurs propres dénominations (l’église Américaine
Méthodiste Episcopal (AME) et l’Église Méthodiste
Américaine Episcopal-Zion (AME-Z)) plutôt que d’être
traités comme des citoyens de seconde classe. Ceci
est la preuve vivante de la résilience de l’esprit noir à
plein et égal accès à l’Esprit.
A história da Igreja Metodista Unida e Metodistas Negros é melhor definida como uma narrativa de separação e reconciliação, em grande parte por causa da
questão da escravidão. Enquanto eu não estou aqui
para escrever um tratado histórico sobre o assunto,
a luta interna da Igreja entre abolicionistas brancos,
senhores de escravos brancos e simpatizantes inseriu
historicamente uma fissura entre pessoas negras e
da Igreja (então conhecida como a Igreja Metodista
Episcopal). Isto é ainda mais dissonante considerando
a opinião do fundador da Igreja, John Wesley, contra
a escravidão, o que ele considerava “brutal”. Apesar
disso, os negros eram tratados como inferiores em
Igrejas Metodistas de todo o país. Os negros não
eram autorizados a ocupar posições de liderança na
Igreja; eram sujeitos a interpretação bíblica pró-escravidão em algumas áreas do país; e eram também
forçados a louvar separadamente dos brancos dentro
de um mesmo culto da igreja. A reação destes líderes
religiosos negros foi deixar a Igreja e formar suas
próprias denominações (Igreja Metodista Episcopal
Americana (AME) e Igreja Metodista Episcopal Americana-Zion (AME-Z)) ao em vez de se submeteram a
serem tratados como cidadãos de segunda classe .
Esta é a prova viva da determinação do espírito negro
para o acesso pleno e igual ao Espírito.
The history of the United Methodist Church and
Black Methodists is best defined as one of separation
and reconciliation, largely over the issue of slavery.
While I am not here to pen a historical treatise on
the issue, the Church’s internal struggle between
white abolitionists, white slaveowners and sympathizers historically drove a wedge between black
people and the Church (known then as the Methodist
Episcopal Church). This is even more perplexing
considering the opinion held by Church founder
John Wesley against slavery, which he considered
“barbarous.” Despite this, black people were treated
as lesser in Methodist Churches across the country.
Blacks were not allowed to hold leadership positions
in the Church; were subject in some areas of the
country to pro-slavery scriptural interpretation; and
even had to worship separately from whites within
the same church service. The reaction by black religious leaders was to leave the Church and form their
own denominations (i.e; the American Methodist
Episcopal church (AME) and the American Methodist Episcopal- Zion church (AME-Z)) rather than be
treated as second-class citizens. This is living proof
of the resiliency of the black spirit to full and equal
access to the Spirit.
La question de l’esclavage et de la position de l’Eg-
A questão da escravidão e a posição da Igreja a esse
respeito foi a debate numera vezes na Conferência
Geral, o maior corpo político na Igreja Metodista Uni-
The issue of slavery and the Church’s stance on it
went up for debate a number of times at General
Conference, the largest policy making body in the
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THE LOVE YOUR NEIGHBOR COALITION
lise sur elle montèrent au débat un certain nombre
de fois à la Conférence générale, le plus important
organisme d’élaboration des politiques dans l’Eglise
Méthodiste Unie, et de la même conférence Je
fréquente. Méthodistes noires ont été faites dans
des «problèmes» et des points de discussion plutôt
que les êtres humains de la valeur sacrée, semblable
pour moi au traitement que les personnes LGBTQI
sont confrontées aujourd’hui dans l’Église. Nous
allons continuer à faire face à cela à la Conférence
Générale de cette année, et nous allons continuer à
faire face dans les années à venir (ou au moins pour
quatre ans) à moins d’un changement radical.
Bien que les horreurs de l’esclavage et la persécution
vécue par les personnes LGBTQI ne sont certainement pas le même, le discours en cours au sein de
l’église en ce qui concerne l’affirmation pleine et
l’inclusion des LGBTQI méthodistes à bien des égards
en parallèle sa lutte pour dénoncer l’esclavage et
d’encourager la pleine participation des méthodistes
noirs. Affirmation des LGBTQI méthodistes a été
une question soulevée au sein de l’Eglise depuis la
Conférence Générale de 1972 et 1976 (également
eu lieu à Portland, Oregon). Conférences générales
de 2000 et de 2012 étaient peut-être les années les
plus litigieuses. Au cours de la première, plus de 200
personnes ont été arrêtées suite à des manifestations contre les politiques homophobes, et pendant
celle-ci, la poursuite de ces politiques ont conduit à
un arrêt de l’ensemble de la conférence sur le dernier
jour. Il y avait des pourparlers de schismes sur les
clivages idéologiques et théologiques pendant les
jours de l’esclavage - aussi, est-il parler de schisme
largement mêmes raisons aujourd’hui.
Comme je réfléchis à cette histoire d’entrer dans la
Conférence Générale de 2016, je contemple: Qu’estce que cela signifie d’être Queer, noir et Méthodiste
Unie? Pour être en permanence concilier plusieurs
parties de votre identité? Pour en savoir il y a affirmation là - en droit, à un degré; dans une majorité
de la société occidentale; dans d’autres confessions;
même dans d’autres conférences au sein de l’Eglise mais de choisir de se conformer où cette affirmation
ne peut pas résider? Pour connaître le lieu de votre
esprit a trouvé refuge spirituel est aussi l’endroit
où il peut trouver la violence spirituelle - dans un
monde qui est déjà violente disproportionnée vers
votre corps physique? Pour savoir où vous voyez des
progrès dans l’inclusion complète, certains de vos
frères et sœurs ne voient la division et la régression?
Pour voir les échos du passé encore insidieusement
persistante à façonner l’avenir?
da, e na mesma conferência que atualmente faço parte. Negros Metodistas foram categorizados como “contendas” e questões de discussão, ao em vez de serem
tratados como humanos de valor sagrado, ao meu ver,
semelhantemente ao tratamento que pessoas LGBTQI
enfrentam na nossa Igreja de hoje. E vamos continuar
a enfrentar esta situação na Conferência Geral deste
ano, e continuaremos a enfrentá-la nos próximos
anos (ou pelo menos por mais quatro anos) a menos
que haja uma mudança radical nesta conferencia.
Embora os horrores da escravidão e da perseguição
vivida por pessoas LGBTQI certamente não são iguais,
as decorrentes discussões dentro da igreja sobre a
afirmação e inclusão plena de pessoas LGBTQI metodistas, são paralelas em muitos aspectos a luta para
abolição da escravidão e incentivo a participação
plena de Metodistas Negros . Inclusão de LGBTQI
Metodistas tem sido uma assunto levantado dentro
da Igreja desde a Conferência Geral, de 1972 e 1976
(também realizada em Portland, Oregon). Conferências Gerais de 2000 e 2012 foram talvez, os anos mais
irresolutos. Em 2000, mais de 200 pessoas foram detidas em manifestações contra políticas homofóbicas,
e durante 2012 a continuação dessas políticas levou
ao fechamento completo da conferência no último
dia. Houveram discussões sobre separação devido
divisões ideológicas e teológicas durante os dias de
escravidão - assim também há hoje discussões sobre
separação devido mesmas razões.
Conferência Geral de 2016:
O que significa ser Queer, negro e Metodista Unido?
Como podemos continuamente reconciliar várias
partes de nossa identidade?
Sabendo que há afirmação lá fora - por lei, e em um
certo grau por toda maioria da sociedade ocidental;
e em outras denominações; mesmo até em outras
conferências dentro da nossa Igreja – e mesmo assim
escolher a viver onde essa inclusão não existe?
E saber que o lugar em que seu espírito encontrou
refúgio espiritual é também o lugar que este pode
encontrar violência espiritual – especialmente em
um mundo que já é desproporcionalmente violento
contra nosso corpo físico?
E saber que onde você vê o progresso a respeito da
inclusão plena, alguns dos seus irmãos e irmãs só
vêm divisão e retrocesso?
E ver ecos do passado ainda insidiosamente insistindo em caracterizar o futuro?
Je participe à la Conférence Générale en tant que minorité au sein d’une minorité (sans tenir compte d’autres aspects de mon identité, comme ma jeunesse). Je
suis le (inférieur) 1%. J’espère sortir de la Conférence
Générale, comme un seul pourcentage: 100%. En
pleine communion avec mon Dieu, mes frères et
sœurs en Christ, et la doctrine de ma dénomination
qui je prie ne me forcer à me diviser afin d’intégrer.
I participa na Conferência Geral como uma minoria
dentro de uma minoria (não contabilizando outros aspectos da minha identidade, como minha juventude).
Eu sou o (menos de) 1%. Espero sair da Conferência
Geral, como apenas uma percentagem: 100%. Em
plena comunhão com o meu Deus, meus irmãos
em Cristo, e a doutrina da minha denominação que
eu rezo não ira me forçar a me dividir, a fim de me
encaixar.
L’Eglise Méthodiste Unie n’est pas parfait, mais il
a augmenté depuis les jours de blancs et de noirs
contraints à adorer dans les bancs séparés. Peut-être,
au cours de la Conférence Générale de cette année
et dans les jours à venir exigeants, certaines de ces
leçons apprises seront transférés à ceux qui sont
marginalisés pour leur Queerness. Personne n’est
libre jusqu’à ce que nous sommes tous libres, et nous
sommes tous libres en Jésus-Christ. #It’sTime
A Igreja Metodista Unida não é perfeita, mas temos
crescido desde os dias de brancos e negros serem
forçados a louvar em bancos separados. Talvez, durante essa Conferência Geral e nos árduos dias pela
frente, algumas dessas lições aprendidas beneficiarão
pessoas marginalizadas por serem Queer [LGBTQI].
Ninguém está livre até que todos sejam livres, e
todos nós somos livres em Cristo Jesus. #ItsTime
[#Estánahora]
THE LOVE YOUR NEIGHBOR COALITION
United Methodist Church, and the same conference I
am currently attending. Black Methodists were made
into “issues” and talking points rather than human
beings of sacred worth, similar for me to the treatment that LGBTQ people face in the Church today.
We will continue to face this at this year’s General
Conference, and will go on to face it in the years to
come (or at least for another four years) unless there
is a radical change.
Although the horrors of slavery and the persecution
experienced by LGBTQ people are certainly not
the same, the ongoing discourse within the church
regarding the full affirmation and inclusion of LGBTQ
Methodists in many ways parallels its struggle to denounce slavery and encourage the full participation
of Black Methodists. Affirmation of LGBTQ Methodists
has been an issue raised within the Church since
General Conference of 1972 and 1976 (also held in
Portland, Oregon). General Conferences 2000 and
2012 were perhaps the most contentious years.
During the former, over 200 people were arrested
following demonstrations against homophobic policies, and during the latter, the continuation of these
policies led to a shut down of the entire conference
on the last day. There were talks of schisms over
ideological and theological divides during the days
of slavery - so too, is there talk of schism for largely
the same reasons today.
As I reflect on this history entering into General
Conference 2016, I contemplate: What does it mean
to be queer, black and United Methodist? To be continuously reconciling multiple parts of your identity?
To know there is affirmation out there - in law, to a
degree; in a majority of Western society; in other
denominations; even in other conferences within the
Church - but to choose to abide where that affirmation may not reside? To know the place your spirit
has found spiritual refuge is also the place it can find
spiritual violence - in a world which is already disproportionately violent towards your physical body? To
know where you see progress in full inclusion, some
of your brothers and sisters only see division and
regression? To see echoes of the past still insidiously
lingering on to shape the future?
I attend General Conference as a minority within
a minority (not accounting for other aspects of my
identity, like my youth). I am the (less than) 1%. I
hope to come out of General Conference, as only
one percentage: 100%. In full communion with my
God, my siblings in Christ, and the doctrine of my denomination which I pray will not force me to divide
myself in order to fit in.
The United Methodist Church is not perfect, but it
has grown since the days of whites and blacks being
forced to worship in separate pews. Perhaps, during
this year’s General Conference and in the demanding
days ahead, some of those lessons learned will be
transferred to those marginalized for their queerness.
No one is free until we all are free, and we are all
free in Christ Jesus. #ItsTime
[1] Queer - É comumente relacionado com pessoas
que não se identificam com as formas usuais de identidade e orientação sexual, mas também é usado para
representar gays, lésbicas, bissexuais ou transgêneros,
de forma análoga à sigla LGBT.
WWW.LYNCOALITION.ORG
5
Une réunion des Personnes
Marginalisées
Uma reunião dos
Marginalizados
A Meeting of the Marginalized
by Rev Dr. Derrick Spiva
by Rev Dr. Derrick Spiva
La plupart de ma vie, je me suis senti comme un
étranger. Mais au fil des ans, je l’ai remarqué que la
plupart du véritable avancement de la science, de la
médecine et de la culture ont été faites par ceux qui
se considèrent comme des étrangers et des exclus.
Les marges peuvent être un endroit très créatif.
Chacun d’entre nous qui se sentent marginalisés
et invisibles dans l’Eglise Méthodiste Unie peut
comprendre et compatir avec joie, la douleur, la
frustration, la passion et l’appel à servir en tant que
disciple du Christ avec intégrité.
A maior parte da minha vida eu me senti como um
estranho. Mas ao longo dos anos, tenho notado
que a maioria do verdadeiro avanço na ciência,
medicina e cultura foram feitas por aqueles que se
consideram ser estranhos e excluidos. As margens
pode ser um lugar muito criativo. Todos nós que
se sentem marginalizados e invisíveis na Igreja
Metodista Unida podemos entender uns aos outros
e ter empatia com a alegria, dor, frustração, paixão e
chamando para servir como um discípulo de Cristo
com integridade.
Most of my life I’ve felt like an outsider. But over the
years, I have noticed that most of the true advancement in science, medicine and culture were made by
those who perceive themselves to be outsiders and
outcasts. The margins can be a very creative place.
All of us who feel marginalized and invisible in the
United Methodist Church can understand each other
and empathize with joy, pain, frustration, passion and
calling to serve as a disciple of Christ with integrity.
Le terme «Méthodiste» a été utilisé à l’origine pour
se moquer de John Wesley qui a été considéré comme un étranger spirituel. Ce gars était monté sur un
cheval avant et en arrière à travers le pays croyant
qu’il peut construire une communauté de foi basée
sur l’Écriture, la tradition, la raison et l’expérience.
Quelle idée farfelue! À un certain moment dans
le temps, John a été en mesure d’adopter le terme
“Méthodiste” qui était destinée à se moquer de lui.
Il est devenu le nom de son mouvement. L’énorme
croissance de notre église dans les premiers jours
peut être attribuée à la réunion de nombreuses
personnes qui se considéraient comme marginalisés
par l’établissement religieux de ces jours.
O termo “Metodista” foi originalmente usado para
zombar John Wesley, que foi considerado um estranho espiritual. Esse rapaz estava montando um
cavalo e para trás em todo o país acreditando que
ele pode construir uma comunidade de fé com base
na escritura, tradição, razão e experiência. Que idéia
maluca! Em algum ponto no tempo, John foi capaz
de abraçar o termo “Metodista” que se pretendia
zombar dele. Tornou-se o nome de seu movimento.
O enorme crescimento da nossa igreja nos primeiros
dias pode ser atribuído ao encontro de muitos que
se viam como marginalizados pelo estabelecimento
religioso daqueles dias.
by Rev Dr. Derrick Spiva
Récemment, je l’ai appris plus sur la marginalisation
des Africains à la Conférence Centrale. Les Africains
constituent environ un tiers des membres de l’Église
Méthodiste Unie mondiale, mais ne disposent pas de
représentation proportionnelle dans les cercles du
pouvoir. Au cours de la Conférence Générale 2012,
environ 75% des intervenants lors plénière étaient
des hommes, 78% étaient de race blanche, et plus
de 80% étaient des États-Unis.
Les statistiques lamentables existent malgré les
bonnes intentions de nos dirigeants de l’église. Nos
efforts pour faire de la Conférence générale diverse,
démocratique et représentatif n’a pas encore réussi.
Je sais ce que ça fait d’être marginalisés. Et je pense
que nous devons chercher des occasions de soutenir
les pétitions qui encouragent une représentation
équitable pour l’Afrique et un financement accru
pour l’éducation théologique sur le continent
africain.
Ceux d’entre nous sur les marges veulent être
connus, respectés et appréciés. Nous voulons
appartenir au corps du Christ. Nous voulons arrêter
les sentiments de tristesse, de frustration, le rejet,
la vulnérabilité et l’invisibilité. La Coalition Aimez
Votre Voisin est devenue un espace sûr pour marginalisés Méthodistes Unis au sein de les Etats-Unis,
et nous voulons faire la même chose pour les gens
du monde entier. Donc nous atteignons dans l’allée
pour demander aux délégués de la Conférence Centrale: Comment pouvons-nous être plus favorables?
Envoyez-nous vos idées: derrickspivagc2016@gmail.
com. Toutes les réponses seront conservées en toute
confiance.
6
WWW.LYNCOALITION.ORG
The term “Methodist” was originally used to mock
John Wesley who was considered to be a spiritual
outsider. This guy was riding a horse back and forth
across the country believing he can build a faith
community based on scripture, tradition, reason, and
experience. What a wacky idea! At some point in
time, John was able to embrace the term “Methodist” that was intended to mock him. It became the
name of his movement. The huge growth of our
church in the early days can be attributed to the
meeting of many who saw themselves as marginalized by the religious establishment of the day.
Recently, I have learned more about the marginalization of Africans in Central Conference. Africans
constitute about a third of the global UMC church
membership but don’t have commensurate representation in the circles of power. During the 2012
General Conference, approximately 75 percent of the
speakers during plenary were male, 78 percent were
white, and over 80 percent were from the US.
Recentemente, eu aprendi mais sobre a marginalização dos africanos na Conferência Central.
Africanos constituem cerca de um terço dos membros Igreja Metodista Unida mundial, mas não têm
representação proporcional nos círculos de poder.
Durante a Conferência Geral de 2012, cerca de 75%
oradores durante a plenária eram do sexo masculino,
The dismal statistics exist in spite of the good
78% eram brancos, e mais de 80% eram dos EUA.
intentions of our church leaders. Our efforts to
make General Conference diverse, democratic, and
Essas estatísticas são desoladoras, apesar das
representational has not yet succeeded. I know what
boas intenções dos líderes de nossa igreja. Nossos
it feels like to be marginalized. And I think we need
esforços para tornar a Conferência Geral com uma
to look for opportunities to support petitions that
representação diversificada e democrática ainda não encourage fair representation for Africa and greater
foi possível. Eu sei o que se sente a ser marginalfunding for theological education on the African
izado. E eu acho que nós precisamos olhar para as
continent.
oportunidades, e apoiar petições que incentivam a
representação justa para a África e um maior finanThose of us on the margins want to be known,
ciamento para a educação teológica no continente
respected and appreciated. We want to belong to
Africano.
the body of Christ. We want to stop the feelings
of sadness, frustration, rejection, vulnerability and
Aqueles de nós que estamos às margens, queremos
invisibility. The Love Your Neighbor Coalition has beser conhecidos, respeitados e apreciados. Queremos
come a safe space for marginalized United Methodpertencer ao corpo de Cristo. Queremos parar com
ists within the US, and we want to do the same for
os sentimentos de tristeza, frustração, rejeição, vulpeople around the world. So we are reaching across
nerabilidade e invisibilidade. A Coligação Ame seu
the aisle to ask central conference delegates:
Próximo (LYNC) tornou-se um espaço seguro para
Metodistas Unidos marginalizados dentro os EUA, e
queremos fazer o mesmo para as pessoas ao redor
do mundo. Então, nós estamos cruzando as barreiras
para perguntar aos delegados das conferências
centrais: Como podemos ser mais solidários?
Envie-nos as suas ideias: derrickspivagc2016@
gmail.com. Todas as respostas serão mantidas em
sigilo.
THE LOVE YOUR NEIGHBOR COALITION
How can we be more supportive? Email us your
ideas: [email protected]. All responses will be kept in confidence.
sexism imprisons men as well as women. I found the wonderful recording,
“Free To Be You and Me.” I learned about the continuum between “masculine”
and “feminine.”
As I have been involved more and more in the movements of Affirmation:
United Methodists for LGBTQI Concerns and the Reconciling Ministries
Network, I have noticed more things about sexuality: how integral it seems
to be in our individual and cultural searches for identity and community, and
how social and legal inequality impacts real human beings who might be
different from the norm.
What Do We Know About Sexuality?
by Ben Roe
When I was in high school, I talked my dad into letting our youth group
leaders present the Methodist “Sex and the Whole Person” course. It was
helpful, but I still wondered what the big deal was with sex and sexuality.
Why did it cause such giggles, whispers, and fear?
When I was in college, I figured out more, but on my own time after classes
and in Methodist Student Movement. Still questions. Why the silence? Why
the hushed tones? Why the whispered gossip?
When I was in seminary, things began to get a bit clearer, thanks to a couple
of classes and team-written papers. I got exposed to a wide range of people
and sexuality ideas. A major paper helped me work out some of it using the
thought of a major theologian and comparing and contrasting two church
sex education programs for youth.
But in my first parish, things got more confusing, as I met the conflict between sex as reproduction only, and sexuality as a whole system of values,
beliefs, and practices. And I met a man who wanted help with his homosexuality. More whispers, more fear, more hushed talk.
As I got to know first gay men, then lesbian women, then bisexual people,
my horizons expanded. I learned about the continuum of sexual orientation:
when persons are attracted to others and which sexes catch their eye.
I had noticed the inequality between men and women from my growing up
in a family with 3 sisters. I had become a feminist man, and noticed the ways
But most importantly, I have learned about the six biological markers of
human sexuality, and how each one is a continuum! Talk about complexity!
There is a continuum of chromosomal sex, of external genital structures,
of internal sexual organs, of gonadal tissue, and even of brain structure! I
learned about, but even more importantly, met real human beings whose
experience of gender and sexuality didn’t fit the binary categories of “male”
or “female” and all the cultural constructions which are built up around
these two concepts.
And these persons were Christian believers, who shared a faith journey
much like mine, with questions, discoveries, and ultimately commitments of
faith that felt a lot like mine.
Along with all these discoveries about sexuality, I was discovering how large
God is, that God could actually create a complexity like this, and call it good-even delight in it! That God could delight in the meaning that God’s human
creatures were creating out of it, and delight in the relationship that God
could have with each one in a Divine relationship!
Part of this discovery was that Jesus seemed quite OK with the diversity
around him of human beings who were trying their best to make a success
out of their lives, even when they were racked by “leprosy,” disabilities, and
social exclusion. He reached out to each one and challenged them to go
deeper in their relationship with God.
So why can’t our United Methodist Church embrace the complexity that God
has created and is creating in human sexuality, and reach out like Jesus did
to welcome, celebrate, and invite into a deeper relationship with the Divine?
Ben Roe is a former pastor, pastoral counselor and sexuality educator. In retirement, he devotes
his time to advocacy with Affirmation, RMN, and the Western Methodist Justice Movement.
THE LOVE YOUR NEIGHBOR COALITION
WWW.LYNCOALITION.ORG
7
I sat in the Faith and Order legislative committee, observing the ordination
subcommittee, which deals with the denomination’s official policy as found
in Paragraph 304.3: “The practice of homosexuality is incompatible with
Christian teaching. Therefore self-avowed, practicing homosexuals are not to
be certified as candidates, ordained as ministers, or appointed to serve in the
United Methodist Church.”
I observed this subcommittee on the day after Love Prevails’ nonviolence
training. The facilitators from Soulforce started us off by asking us to consider some definitions of the words violent, not violent, and nonviolent. I put
these definitions up against some of the activities of the General Conference
so far, and the efforts of our movement for our reflection.
DEFINITION: VIOLENT – “Taking away someone’s agency and personal
power.”
By this definition, the stated policy of the United Methodist Church is clearly
violent towards gay, lesbian and otherwise queer folk who do not conform
heterosexual norms. That is the word for it: VIOLENT. Our church’s categorical discrimination is violent. It removes the agency of lesbian, gay and
some bisexual, transgender and queer (LGBTQ) people to demonstrate their
agency and personal power to answer, express and live out their calls within
their chosen church home, if that home is the United Methodist Church.
DEFINITION: NOT VIOLENT – “Engaging in no direct and active harm… but
neither does it question or challenge the unjust systems and structures.”
At the very least, most liberal reform-oriented United Methodist change
agents think about our participation in legislative reform as not violent.
While we understand that our parliamentary system is flawed, we engage
the normal channels within the confines of such procedures. We still believe
that these systems provide the best and most meaningful chance of changing what we also believe is a basically good system for the better. We do not
see our participation in the legislative process as a form of direct or active
harm, but see it as the best chance to prevent or perhaps mitigate harm. We
believe that it is best to work within the system for change.
plexities of such deep and difficult thinking. Who do we think we are and
what do we think we are doing when we participate in these processes?
There are no simple answers. Certainly we must consider that such reform-oriented remedies cannot be our ONLY solution to create change. They
have failed and will continue to fail if they are our only path forward.
DEFINITION: NONVIOLENCE – a few of the bullet points from the training:
•
Nonviolence asserts our humanity, agency, and power to liberate the
oppressed.
•
It transforms ourselves.
•
The oppressed dictate the terms of our liberation.
•
It invites the oppressor along.
•
It targets structures, not people.
•
It embodies our message through expressive and creative means.
•
It imagines and lives into a new balance through expressive and
creative means.
Nonviolence as a means of change is something much bigger and broader
and deeper than being “not violent.” It is collective and demanding.
The church has blocked the possibility of change through its prescribed
institutional channels. We must imagine for ourselves what deep nonviolent
means of change might look and feel like in our denomination.
LGBTQ persons have been saying for decades that the legislative process
itself, both the committee and plenary deliberation are themselves forms of
direct and indirect violence.
For the second time this week, the church prohibited the very mention of
LGBTQI people on the floor of the conference. On Tuesday, Rev. Vicki Flippin
was told she could not name queer people in her worship greeting at the
General Conferene Opening Worship. Yesterday, Dr. Dorothee Benz was censored from saying “LGBTQI” in plenary debate on the discussion of Rule 44.
As Benz described, “If there was any doubt that we are not welcome here,
it’s safe to say it is clear now. Our church can’t even bring itself to extend a
pretend welcome to us. We are deemed a controversial issue, the discussion
of which is so toxic that we spent three days in parliamentary maneuvers to
avoid not just a process designed to increase understanding among delegates but even discussion of why such a process would be desirable. LGBTQ
concerns and voices are silenced here at General Conference, as they are
in the UMC as a whole. We are told that the way to challenge the systemic
discrimination against us is to come to General Conference and here we are
and can’t even mention it on the floor, let alone remedy it.”
At this point in our church’s history, it is time to consider not only that these
legislative processes are violent; it is time to ask ourselves if our participation in these processes supports this violence.
This is not to say that withdrawal from these processes is our only strategy
for change. There are no solutions that keep our hands clean or our hearts
pure. Our training in nonviolence yesterday asked us to consider the com-
8
WWW.LYNCOALITION.ORG
THE LOVE YOUR NEIGHBOR COALITION
Indigo Girls’ Emily
Saliers On Tonight’s
Special Concert
What do Saturday night and Sunday morning have to do with each other?
How does rock music and liturgical music relate to the struggle for human
justice? These are some of the questions we will raise in a benefit concert
tonight when we come together to support Reconciling Ministries Network’s
efforts to make The United Methodist Church more welcoming and accepting of LGBTQ people and their families.
We are both concerned about major justice issues facing church and society
today, especially questions of migration, ecological issues, our prison system,
LGBTQ rights as well as Native American lands and children. Churches are
often too cautious in addressing these issues, and in some cases create
obstacles. Yet there have also been changes in basic attitudes especially
regarding acceptance of LGBTQ people in church life and leadership. We
believe music is key to challenging and changing attitudes as well as celebrating the good work of churches that popular media often miss altogether.
We both recognize that the issues the Church faces are not simple, and that
people of faith can hold conflicting opinions. The point is not to create some
false uniformity, but to awaken the need for dialogue and mutual understanding. That’s where music comes in, whether in the traditions of hymns,
psalms and spiritual songs, or in the truth-telling found often in so-called
“secular” music.
That’s exactly the conversation we hope to spark at Friday’s concert – that
between song and dialogue, we make the connection between social justice
and spirituality. It’s a link that’s articulates a common humanity among all
of us and we hope, in some small way, it encourages and celebrates a more
loving and accepting United Methodist Church.
Tickets for this event were sold out in advance.
There will be a very limited number of first come,
first serve tickets available at the door.
Doors open at 7:30PM at First Congregational
Church UCC 1126 SW Park Avenue, Portland,
Oregon 97205.
Emily Saliers is one-half of the Grammy winning Indigo Girls along with her
musical partner Amy Ray. Don Saliers, Emily’s father, is a theologian at Emory
University and both a classical and jazz musician.
THE LOVE YOUR NEIGHBOR COALITION
WWW.LYNCOALITION.ORG
9
Legislation: Broad, Diverse Cooperative
Decision-Making Bodies
Support: YES
Support: NO
60935: US Central Conference
A constitutional amendment creating a central conference within the US.
60981: NEJ Global Connectional
Conference Concept Proposal
The authors of these plans are working together to create an equitable
global UMC. These proposals should be approved in tandem.
A Eulogy for Rule 44
by Rev Jeremy Smith
Portland First UMC
In 2010, the Call To Action report on deep issues in our
Church indicated that a lack of trust is rampant in The United
Methodist Church. We see in 2016 that a lack of trust has
also permeated the General Conference.
Robert’s Rules, which are designed to do away with any trust
or grace, are idolized at this GC to the point that deviating from them for even a segment of a petitions’ journey
to polity is anathema. Rule 44 was voted down instead of
becoming an option for consideration to help difficult topics
be discussed face to face.
Our hope is that this is the low point and not a portent of
more to come. May the many topics that remove even MORE
trust from The UMC--from mandatory penalties to seminary
professor faith statements to forced arbitration in just resolution situations--be viewed from a higher level of trust than
we currently seem to be drowning in.
Proportional Representation: 60196,
60605, 60065, 60579, 60555
The LYNC opposes all proposals seeking to base membership on proportional representation as the primary factor. Proportional representation
generally has the effect of eliminating marginalized voices and further
empowering majority bodies that are already substantially empowered.
These petitions serve to politicize these bodies by making them more
conservative.
Plan UMC Revised: 60945, 60946, 60947,
60948, 60949, 60950, 60951, 60952,
60953, 60954, 60955
Plan UMC -- several core parts of this plan have been deemed
unconstitutional. The remaining pieces listed below cannot fulfill their
original stated purpose of creating vital congregations. The MAJOR
OBJECTION is this effort to combine COSROW and GCORR into a single
committee under the Connectional Table. GCORR and COSROW are a
primary way the UMC invests in ministries with women and the growing
demographic of communities of color. There is an effort to resuscitate
some of these unconstitutional petitions.
Permissiveness in Annual Conference
Structures: 60513, 60956, 60957, 60958,
60959, 60960, 60961, 60962, 60963,
60964, 60965, 60966, 60967, 60968,
60969, 60970
“Permissiveness in AC Structures” is code for concentrating power/
control thus eliminating diversity and justice structures. Often ruled
unconstitutional, 60513 is a constitutional amendment enabling
corresponding changes.
Jurisdictional proposals: 61001-61026
(Two, Organic and Progressive) Watch for & oppose plans requiring the
complainant to agree to any resolution, and requirements for an apology, a
pledge not to repeat, mandatory penalties, or disaffiliation of congregations.
Schismatic proposals: 60993, 60994
LYNC stands in strong opposition to schism.
Photo by Jeff Waymack.
10
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THE LOVE YOUR NEIGHBOR COALITION
La Justice et la Charité
Amor e Caridade
par Gayle Woods, Kuna UMC, Oregon-Idaho Conferência Anual
por Gayle Woods, Kuna UMC, Oregon-Idaho Conferência Anual
Être United Méthodiste toute ma vie, je me suis
servi dans les soupes populaires, a travaillé à la
banque alimentaire, et donné aux divers efforts de
secours, mais je jamais eu une véritable passion
pour elle. Puis un ami m’a invité à une présentation où j’appris sur l’engagement avec cette
écriture: est-ce pas le jeûne que je préfère: dénouer
les liens de l’injustice, de défaire les liens du joug, de
laisser libres les opprimés, et briser tous les jougs?
(Ésaïe 58:6)
Como um Metodista desde nascença, eu tenho
servido em cozinhas comunitárias, trabalhou em
bancos de alimentos, e doado a vários esforços de
socorro, mas eu nunca tinha uma verdadeira paixão por estes trabalhos. Então um amigo me convidou para uma apresentação onde eu aprendi a me
engajar com esta escritura: “O jejum que desejo não
é este: soltar correntes da injustiça, desatar as cordas
do jugo, pôr em liberdade os oprimidos e romper todo
jugo? Isaías 58: 6 [NVI-PT]
Quelque chose a cliqué. On m’a présenté l’idée des
«deux pieds de l’action sociale» et le concept que
nous avons besoin des deux pieds pour marcher
avec succès. Un pied est le pied de la charité, et qui
est celui qui nous est le plus familier - et ce sera
toujours le travail d’une importance vitale. Mais
l’autre pied est le pied de la justice: l’engagement
qui nous oblige à contacter nos représentants et
défenseur élus pour des changements de politique,
qui tente de façonner les budgets publics, ou qui
parle pour ceux dont les voix ne peuvent pas être
entendus. Et pour beaucoup d’entre nous, qui est
ainsi hors de notre niveau de confort. Mais la Bible
est très claire sur ce point. Nous sommes tenus de
rendre justice et de l’amour de miséricorde.
Finalmente entendi. Fui apresentado ao conceito
dos “dois pés de ação social” e da noção de que
precisamos ambos os pés para andarmos com êxito. Um pé é o pé da caridade, e este é aquele com
o qual estamos mais familiarizados - e será sempre
o trabalho de vital importância. Mas o outro pé
é o pé da justiça: um compromisso que nos leva
a entrar em contato com nossos representantes
eleitos em reivindicação de mudanças na política,
e orçamentais, ou um compromisso que nos leva
a falar por aqueles cujas vozes não são ouvidas.
E para muitos de nós, isso é totalmente fora do
nosso nível de conforto. Mas a Bíblia é muito clara
sobre esse ponto. Somos invocados a praticar a
justiça, e amar a caridade.
Changement systémique fondée sur la justice
réduit le besoin de charité. Quand les gens
perçoivent un salaire de vie réelle pour leur travail,
lorsque les femmes gagnent le même salaire que
les hommes pour le même travail, la nécessité
pour la charité diminue. Lorsque les programmes
d’assistance économique ne sont plus conçus
de manière à ce que les gens sont maintenus
dans la pauvreté comme ils font tout «droit», et
quand les possibilités d’éducation sont également
disponibles pour les filles comme pour les garçons
et à travers les divisions raciales et économiques,
puis le “opprimés peuvent aller librement “.
Mudanças sistêmicas baseadas em justiça reduzem
a necessidade de caridade. Quando pessoas
recebem um salário justo por seu trabalho, quando
mulheres ganham o mesmo salário que homens
pelo mesmo trabalho, então a necessidade de
caridade diminui. Quando programas de assistência económica não são projetados de tal forma que
pessoas são mantidas em condições de pobreza,
mesmo quando estas fazem tudo “direito”, e quando oportunidades educacionais são igualmente
disponíveis para meninas e meninos e todas raças
e classes econômicas, então “os oprimidos serão
postos em liberdade”
Les actes de charité nous font sentir bien, mais
ils créent un «nous» et de la mentalité «eux».
Travailler pour la justice peut être difficile et nous
forcent à voir le monde d’une nouvelle façon, et la
récompense est insaisissable. Mais est-ce pas ce
que cela signifie suivre Jésus?
Atos de caridade nos fazem sentir bem, mas eles
criam uma mentalidade de “nós” e “eles”. O trabalho
pela justiça pode ser difícil e forçar-nos a ver o
mundo de novas maneiras, e a recompensa é imaterial. Mas não é isso o que significa seguir Jesus?
Acts of charity make us feel good, but they create
an “us” and “them” mentality. Working for justice
can be difficult and force us to view the world in
new ways, and the reward is elusive. But isn’t that
what it means to follow Jesus?
Atos misericordiosos de caridade podem apenas
levar-nos a parte do caminho. Eu descobri que eu
preciso do pé da justiça para andar completamente
no caminho de Jesus.
Merciful acts of charity can only get us partway. I
have found that I need the foot of justice to fully
walk in the path of Jesus.
Actes miséricordieux de charité ne peuvent nous
faire à mi-chemin. J’ai trouvé que je dois le pied de
la justice pour marcher pleinement dans le chemin
de Jésus.
Photo by Jeff Waymack.
Justice and
Mercy
by Gayle Woods,
Kuna UMC,
Oregon-Idaho Annual Conference
As a lifelong Methodist,
I have served at soup
kitchens, worked at the food
bank, and given to various
relief efforts, but I never
had a real passion for it. Then a friend invited me
to a presentation where I learned about engagement with this scripture: Is not this the fast that I
choose: to loose the bonds of injustice, to undo the
thongs of the yoke, to let the oppressed go free, and
to break every yoke? Isaiah 58:6
Something clicked. I was introduced to the idea of
the “two feet of social action” and the concept that
we need both feet to successfully walk. One foot is
the foot of charity, and that’s the one with which
we are most familiar - and it will always be vitally
important work. But the other foot is the foot of
justice: the commitment that compels us to contact our elected officials and advocate for changes
in policy, that tries to shape public budgets, or
that speaks out for those whose voices may not be
heard. And for many of us, that is way outside our
comfort level. But the Bible is pretty clear on that
point. We are required to do justice and love mercy.
Justice-based systemic change reduces the need
for charity. When people are paid an actual living
wage for their work, when women earn the same
pay as men for the same work, then the need for
charity diminishes. When economic assistance
programs are no longer designed in such a way
that people are kept in poverty even as they do
everything “right,” and when educational opportunities are equally available to girls as well as boys
and across racial and economic divides, then the
“oppressed can go free.”
Photo by Jeff Waymack.
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Photo by Jeff Waymack.
Photo by Jeff Waymack.
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THE LOVE YOUR NEIGHBOR COALITION