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nerdygaymormon · 6 years

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David Simmons

David Simmons is a professor of Film Studies and Humanities at Northwest Florida State College (NWFSC) in Niceville, FL. That’s a very small town about half-way between Pensacola & Tallahassee in the Florida panhandle which is “the reddest of the red part of Florida.”

He attended BYU for both his Bachelor’s and Master’s degree, and taught at the Missionary Training Center during that time. While at BYU he performed in several operas and plays, and was in Concert Choir and BYU Singers. He earned his Ph.D. from Florida State University.

He makes a big impact in his north Florida community. He organized an on-campus Film Club, and a Gay-Straight Alliance (GSA). As faculty advisor to the GSA, he’s helped them organize the area’s first LGBTQ Masquerade ball, which was open to the public. He also organized the city of Niceville’s very first Pride Walk.

He attends his local ward where he’s the choir director. “It’s difficult being gay and being a member of the church. It shouldn’t have to be. The Gospel is for everyone. But sadly, some members don’t think that.” He describes his ward as “a very conservative, military ward” (there’s an air force base nearby).

Can you imagine being a queer kid in this conservative little town of 12,000 and all of a sudden, there’s someone openly gay who is making safe spaces and raising the profile of the queer community?

This past week he was invited by his bishop to speak on ministering to LGBTQ members during a joint 3rd-hour meeting (5th Sunday). He says “There was a lot of pushback after I finished the talk, but that’s OK. I want to help church to be more loving for those who come after me.”

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“By This Shall All Men Know Ye Are My Disciples” Dr. David C. Simmons Sep. 30, 2018

On the last night of his mortal life, Jesus invited Judas to leave so that He could give a special message to his remaining 11 apostles (John 13:27-31). In Jesus’ Final Sermon, He gave them a sign, a way to tell who are Jesus’ true followers and who are not: “By this shall all men know that ye are my disciples, if ye have love one to another” (John 13:35).

In other words, Jesus knew there would be some who would claim to be His followers, but are not. We can recognize them, both in and out of the Church, because instead of loving those who are different than they are, they put them down in a self-righteous way.

Jesus went to the outsiders of his local community: the sinners, the poor, the lame, the blind, the lepers. He was teaching His true followers, in both word and deed, how to develop the capacity to love like He does.

In our day, some of the ones who have been treated the harshest by Christian churches are members of the LGBTQ community. A few supposed-Christians use passages of scripture, or proclamations, or words from bygone leaders as weapons to harm the very natures of these children of God.

I work with LGBTQ students at the College. I’ve listened to their stories. I’ve heard time and time again how they have been rejected by their families, their churches, and their communities, just for being who they are.(1)

Many of their “Christian” parents, thinking they were “doing God service” (John 16:2), threw them out of their homes and families. Now these teenagers are homeless. LGBTQ youth are 120% more likely to experience homelessness than their peers.(2)

LGBTQ youth are also 5 times more likely to commit suicide than their peers.(3) Nearly half of all LGBTQ youth have attempted suicide more than once.(4) And rates are even worse among LGBTQ youth who are members of the Church. Teen suicide rates in Utah have doubled since 2011, while the rest of the country did not see an increase.(5)

Why is this?

I want you to imagine that you were born as a member of the LGBTQ community. You grew up in Primary singing, “I Am a Child of God.” But then, at some point you were told by those who are closest to you, by those whom you love and trust to tell you the truth, that God doesn’t love you—that He has no place for you in the plan of salvation.

What are your options at that point? It seems that none of them are very good:

1) You can remain in the Church and live a lonely, pain-filled existence.(6) While everyone around you is boasting about the joy of marriage and being part of a family, you are constantly reminded that that is not for you.

2) You can leave the Church and find love and a family. But then you are left without the great spiritual helps the Gospel of Jesus Christ can offer.

3) You can marry someone of the opposite sex and may not be fulfilled. The Church does not encourage this anymore(7) because divorce rates in mixed-orientation marriages are far higher—80%(8)—and then often involve children.(9)

Can you feel that none of these options are fulfilling? Perhaps this is why so many LGBTQ members of the Church lose all hope and purpose and then may choose to end their lives.(10)

The Church is concerned about this. Just last month, on August 9, 2018, ward councils all over the world received a document called “Preventing Suicide and Responding after a Loss.” It begins with: “Members of the Church everywhere are invited to take an active role within their communities to minister to those who have thoughts of suicide or who are grieving a loss.”(11)

The Church is changing considerably how it ministers with love to its LGBTQ members.(12)

When Dan Reynolds, the lead singer of Imagine Dragons, organized an Aug. 2017 concert in Provo called LoveLoud, to let LGBTQ members know they are loved,(13) the Church put out an official statement endorsing that event: “We applaud the LoveLoud Festival for LGBT youth’s aim to bring people together to address teen safety and to express respect and love for all of God’s children. We join our voice with all who come together to foster a community of inclusion in which no one is mistreated because of who they are or what they believe. We share common beliefs, among them the pricelessness of our youth and the value of families. We earnestly hope this festival and other related efforts can build respectful communication, better understanding and civility as we all learn from each other.”(14)

Just two weeks ago, on Sep. 17, 2018, the Church called Elizabeth Jane Darger, a longtime LGBTQ advocate,(15) to be on the General Young Women’s Board.(16) What a powerful voice to have advocating for LGBTQ youth in the Young Women’s program!

The Church also has an official website, Mormon and Gay (mormonandgay.lds.org). It features the stories of many LGBTQ members, which are helpful for putting yourself in their shoes, so you can grow in understanding.(17)

This Church website also teaches several important principles:

1) “God loves all of us. He loves those of different faiths and those without any faith. He loves those who suffer. He loves the rich and poor alike. He loves people of every race and culture, the married or single, and those who. . . identify as gay, lesbian, or bisexual. And God expects us to follow his example.”(18)

2) “No true follower of Christ is justified in withholding love because you decide to identify [as a member of the LGBTQ community].”(19)

3) “God’s plan is perfect, even if our current understanding of His plan is not.”(20)

We don’t see the whole picture right now. As Paul taught: “For we know in part, and we prophesy in part” (1 Corinthians 13:9-13). Since we only “see through a glass, darkly” in relation to many eternal things, instead of pretending that we fully understand God’s will in all ways, shouldn’t we act on what He has called us to do: love? That was the Savior’s prime commission to His followers. Indeed, it’s how they would be identified by others as His true disciples.

The problem may lie in our understanding of our LGBTQ brothers and sisters. Some members may look at them as having a physical impairment that needs fixing. Both Elder Holland, in General Conference,(21) and the Church’s official website explain that this is not true(22). LGBTQ members are not choosing a “lifestyle”; it is how they are.

If we could learn to see our LGBTQ brothers and sisters like the Savior sees them, it would change our entire worldview and behavior. We would never make jokes about the LGBTQ community in our daily interactions. We would never express disgust at someone whose gender or sexuality was different than ours. We would never teach a child to turn off the TV when an LGBTQ person talks about their life.(23) Such actions not only contain unknowing bias and privilege, but are also doing untold harm to the lived lives of our brothers and sisters.

Statistically, at least 5% of the population is a member of the LGBTQ community,(24) with some recent surveys having this percentage far higher.(25) Even if we take the lower figure, that means that in a ward of 500 people, there may be at least 25 LGBTQ members. That so many of them are now less active is telling.

You and I both know multiple members, including young men and young women, who have passed through our ward, and been told they were “others,” or “less than,” or “outsiders” because of their gender or their sexuality. They sat through well-meaning but uninformed talks and lessons where a statement or teaching was weaponized against them. They were made to feel as though there was no place for them in the Gospel of Jesus Christ. Today, many of them have left the embracing arms of the Savior, His atonement, and His restored gospel. What a breathtaking, unbelievable loss for us, for them, and for God.

We still love them. But wouldn’t it better if they had these things to bless their lives too? Aren’t they better off inside the Church, rather than being forced away because of the unkind words and deeds of those who should be followers of Jesus Christ? Isn’t that what true ministering is all about? Reaching out with love to people no matter where they are on their spiritual journey?

Last month, speaking in a BYU Devotional, Eric D. Huntsman, a Professor of Ancient Scripture, explained our need to minister with love to our LGBTQ brothers and sisters: “We should never fear that we are compromising when we make the choice to love. . . . Accepting others. . .means simply that we allow the realities of their lives to be different than our own. Whether those realities mean that they look, act, feel, or experience life differently than we do, the unchanging fact is that they are children of loving heavenly parents, and the same Jesus suffered and died for them, as for us. Not just for LGBTQ+ sisters and brothers but for many people, the choice to love can literally make the difference between life and death.”(26)

Undoubtedly, there are those in this room who will have children, other family members, or friends who will come out to you. It will be one of the most painfully vulnerable moments of their life. Decide right now, that you will respond immediately with overwhelming love and kindness. That’s all you have to do. Just put your arms around them and say, “Thank you for telling me. I love you just like you are.”

Think to yourself, “How would the Savior reach out with love?” Then love like that. It may take having to unlearn some of the things your local culture has taught you in order to walk the higher way of the Law of the Gospel (loving like Jesus loved).

Seek out LGBTQ people in your circles of influence. Get to know them and their stories. Instead of correcting and instructing, just listen, feel, and love them for who they are. Become a powerful friend and ally.

If you don’t have the strength to do this yet, cry out to your God for strength, for courage, and for the ability to develop the capacity to love as He loves.

If you are a member of the LGBTQ community, try this experiment. Go home tonight and pray in secret: “Dear Heavenly Father, do you love me?” Feel God’s immense peace and love wash over you as He confirms this with certainty. You are His child and He loves you. The Gospel is for you too.

Conclusion The Holy Ghost bears record to our souls that God loves all of his children, not just his straight children. He loves his gay children, his lesbian children, his bi children, his trans children, and those who are still trying to understand the divine way he made them. The atonement of Jesus Christ is for everyone.

Nephi taught this sublime, eternal truth: “[The Savior] inviteth all to come unto him and partake of his goodness.” What does “all” mean? It means “all.”

“And he denieth none that come unto him.” What does “none” mean? It’s means “none.”

“Black and white, bond and free, male and female; and he remembereth the heathen [that means non-member]; and all are alike unto God” (2 Nephi 26:33, emphasis added).

It’s my testimony that the Savior’s atonement is for everyone. He wants us to establish Zion right here and right now. But that can only be done by partaking of the atonement, and allowing our natures to be changed so that we are filled with love for everyone, especially those whom our local culture deems as “outsiders.” Then we can’t wait to go forth, becoming the Savior’s hands to lift, to minister, and to love others.

In the name of Jesus Christ, amen.

[If you need someone to talk with about the ideas presented here, please email me (David Simmons): [email protected]]

Appendix 1: Scriptures, Quotes, and Resources for Further Study

“Mormon LGBT Questions.” Bryce Cook, March 17, 2017. This is the most profound resource on how the Church’s view on LGBTQ members has changed over time. I think every member of the Church should read it. If it’s too long, read a summary here:

“LGBT Questions: An Essay.” By Common Consent, March 19, 2017. This is a summary of Bryce Cook’s landmark “Mormon LGBT Questions” document.

Mormon and Gay. This is the Church’s official website. They recently changed the name from mormonsandgays to mormonandgay to acknowledge the many members who are both.

“Hard Sayings and Safe Spaces: Making Room for Struggle as Well as Faith.” Eric D. Huntsman. Aug. 7, 2018, BYU Speeches. A masterful talk given last month at a BYU Devotional about our need to love each other wherever we are on our spiritual journey.

“A Mission President’s Beautiful Response When a Missionary Came Out to Him as Gay.” LDS Living, Aug. 27, 2018. Cal Burke’s inspiring story about coming out to his mission president and being received with love.

“Mormon and/or Gay?” By Common Consent, Aug. 20, 2018. How we often unknowingly use “othering” language in our discourse about our LGBTQ brothers and sisters.

“To Mourn with Gay Friends That Mourn.” By Common Consent, Oct. 4, 2017. Why we often correct and instruct rather than listen and feel when we talk with our LGBTQ brothers and sisters.

“An Open Letter to Latter-Day Saints: When a Gay Person Shows Up at Church.” By Common Consent, Nov. 8, 2015. A discussion of the unbearable choice given to LGBTQ members.

That We May Be One: A Gay Mormon’s Perspective on Faith and Family. Tom Christofferson. SLC: Deseret Book: Sep. 2017. An apostle’s gay brother tells his experience of being unconditionally loved and supported by his family and bishopric after coming out to them. You can purchase it here.

President M. Russell Ballard • “I want anyone who is a member of the Church who is gay or lesbian to know I believe you have a place in the kingdom and I recognize that sometimes it may be difficult for you to see where you fit in the Lord’s Church, but you do. We need to listen to and understand what our LGBT brothers and sisters are feeling and experiencing. Certainly, we must do better than we have done in the past so that all members feel they have a spiritual home.”(27)

Elder Quentin L. Cook • “As a church, nobody should be more loving and compassionate. Let us be at the forefront in terms of expressing love, compassion, and outreach. Let’s not have families exclude or be disrespectful of those who choose a different lifestyle as a result of their feelings about their own gender.”(28)

Matthew 9: Loving Outsiders is More Important than Church Ritual • Matthew 9:10-11 “And it came to pass, as Jesus sat at meat in the house, behold, many publicans and sinners came and sat down with him and his disciples. And when the Pharisees saw it, they said unto his disciples, Why eateth your Master with publicans and sinners?” Here, church leaders and members are rebuking Jesus for being with tax collectors (a hated segment of society, that were often excommunicated from the synagogues) and sinners • Matthew 9:12-13 “But when Jesus heard that, he said unto them, They that be whole need not a physician, but they that are sick. But go ye and learn what that meaneth, I will have mercy [Greek: eleos, “love” or “compassion”] and not sacrifice.” Jesus is here quoting Hosea 6:6, where He once told the prophet: “I want you to show love, not offer sacrifices” (N.L.T. Hosea 6:6). In other words, showing love to the outcasts of society is more important than church rituals. It’s more important than partaking of the sacrament. It’s more important than going to the temple. If you don’t love others (especially the outsiders, like Jesus did) than none of the rituals • N.L.T. Matthew 9:13 “For I have come to call not those who think they are righteous, but those who know they are sinners.” Jesus is very clear with these church leaders and members who think they are following all the rules, but yet are looking on the outcasts of society, that they are in a far worse position than those they look down on. They are the greater sinners.

Humble Outsiders Will Go Into the Kingdom of God before SelfRighteous Members • Matthew 21:31 During His mortal ministry, the Savior had some of his harshest words to say to members of the Church who were afflicted by self-righteous-itis. They thought they were better than females, or the poor, or those outside certain family lines. To them, He said: “The publicans and harlots go into the kingdom of God before you.” • Matthew 22:1-14 Jesus also told the parable of the marriage of the king’s son, where those who were bidden to the marriage dinner “would not come,” so the king tells his servants to go out to the highways and gather as many of those the world deemed as outsiders, to come partake of the feast. He said to do this because “many are called [baptized members of the Church], but few are chosen [to live the way the Savior lives].” • The Savior Himself went to the poor, the lame, the leprous, the blind, to those whom society deemed outsiders. If we want to be like Him, we shouldn’t align ourselves with the self-righteous in our day and put down the vulnerable and the outsiders. We should instead follow His example and seek out those who may have been labeled “outsiders.”

The Outsiders Will Go Into Heaven Before Complacent Members • Luke 14:15 “And when one of them that sat at meat with him heard these things, he said unto him, Blessed is he that shall eat bread in the kingdom of God.” Since this teaching may not be absolutely clear, Jesus gives a parable to explain it—the Parable of the Great Supper. • Luke 14:16-17 “Then said he unto him, A certain man made a great supper, and bade many: and sent his servant at supper time to say to them that were bidden, Come; for all things are now ready.” What’s the supper? Feasting on the Gospel of Jesus Christ. This is such a beautiful image. When we take it inside of us, it becomes part of who we are (Schaelling, C.E.S. Institute Lecture, “Great Supper”). • How do we accept the invitation to the Supper? Through baptism (Schaelling, C.E.S. Institute Lecture, “Great Supper”). • Luke 14:18-20 “And they all with one consent began to make excuse. The first said unto him, I have bought a piece of ground, and I must needs go and see it: I pray thee have me excused. And another said, I have bought five yoke of oxen, and I go to prove them: I pray thee, have me excused. And another said, I have married a wife, and therefore I cannot come.” What excuses do people make not to come to the feast? New ground, new oxen, new wife. There are many reasons that people can give for not putting the Gospel of Jesus Christ first in their lives. Do we ever put possessions, or even family members, before the Savior? What does Jesus say about this in verse 26? “If any man come to me and [Greek “doesn’t love less”] his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also; or in other words, is afraid to lay down his life for my sake; he cannot be my disciple” (J.S.T. Luke 14:26). This is tough. What do you do if your wife wants you to stay home instead of doing your home teaching? What do you do if your parents tell you they will disown you if you get baptized into the restored Gospel of Jesus Christ? When I was on my mission in Texas, there was an 18-year-old non-member girl named Letti who went to seminary with some of her friends, felt the Spirit of God tell her it was true, and knew she needed to join. But her parents told her that if she did, she would no longer be considered one of their family. What a tough choice for anyone to have to make. Yet, she went through with her decision to be baptized anyway, for she could not put other things—even family—before the Savior. Letti was being a true disciple of Jesus Christ. She put him first above all things, even her own family • Luke 14:21-24 “So that servant came, and shewed his lord these things. Then the master of the house being angry said to his servant, Go out quickly into the streets and lanes of the city and bring in hither the poor, and the maimed, and the halt, and the blind. And the servant said, Lord it is done as thou hast commanded, and yet there is room. And the lord said unto the servant, Go out into the highways and hedges, and compel them to come in, that my house may be filled. For I say unto you, That none of those men which were bidden shall taste of my supper.” What does this mean? • 1) Since the Jews, the Lord’s covenant people, were rejecting the supper, that great feast of the Gospel was just about to go to the spiritually poor, maimed, halt, and blind: in other words, the Gentiles, beginning at the time of Paul (Schaelling, C.E.S. Institute Lecture, “Great Supper”). • 2) For me, individually, it means I need to come and partake of the Savior, and his Gospel, and have this mighty value change in my life where I realize that earthly things are only here to be turned into eternal things by using them to help other people, so that my place at the eternal feast doesn’t go to someone else who is more giving, more loving, and more compassionate than I am. I need tobe like the Savior.

Matthew 19:30 The First Shall Be Last and the Last Shall Be First • Jesus said: “But many that are first shall be last; and the last shall be first.” • As Dr. Fatimah Sellah recently said: “I’ve long believed of the marginalized of this church and the world, that if the first shall be last and the last shall be first: I’d be careful if I were first right now. I’d be careful if I were the ones at the pulpits and held the power. God is a God of disruption and flips things on its head.”(29)

Ephesians 2:19 There Are No Outsiders in God’s Church • “Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God.”

President Brigham Young • “The least, the most inferior person now upon the earth . . . is worth worlds” (Journal of Discourses 9:124).

President Dieter F. Uchtdorf • “Sometimes we confuse differences in personality with sin. We can even make the mistake of thinking that because someone is different from us, it must mean they are not pleasing to God. This line of thinking leads some to believe that the Church wants to create every member from a single mold—that each one should look, feel, think, and behave like every other. This would contradict the genius of God, who created every man different from his brother, every son different from his father. . . . As disciples of Jesus Christ, we are united in our testimony of the restored gospel and our commitment to keep God’s commandments. But we are diverse in our cultural, social, and political preferences. The Church thrives when we take advantage of this diversity and encourage each other to develop and use our talents to lift and strengthen our fellow disciples” (“Four Titles.” Ensign. May 2013).

Bishop Gerald Causse, First Counselor in the Presiding Bishopric • “During His earthly ministry, Jesus was an example of one who went far beyond the simple obligation of hospitality and tolerance. Those who were excluded from society, those who were rejected and considered to be impure by the self-righteous, were given His compassion and respect. They received an equal part of His teachings and ministry. • “For example, the Savior went against the established customs of His time to address the woman of Samaria, asking her for some water. He sat down to eat with publicans and tax collectors. He didn’t hesitate to approach the leper, to touch him and heal him. Admiring the faith of the Roman centurion, He said to the crowd, “Verily I say unto you, I have not found so great faith, no, not in Israel” (Matthew 8:10; see also 8:2-3; Mark 1:40-42; 2:15; John 4:7-9). • “In this Church there are no strangers and no outcasts. There are only brothers and sisters. The knowledge that we have of an Eternal Father helps us be more sensitive to the brotherhood and sisterhood that should exist among all men and women upon the earth. • “A passage from the novel Les Misérables illustrates how priesthood holders can treat those individuals viewed as strangers. Jean Valjean had just been released as a prisoner. Exhausted by a long voyage and dying of hunger and thirst, he arrives in a small town seeking a place to find food and shelter for the night. When the news of his arrival spreads, one by one all the inhabitants close their doors to him. Not the hotel, not the inn, not even the prison would invite him in. He is rejected, driven away, banished. Finally, with no strength left, he collapses at the front door of the town’s bishop. The good clergyman is entirely aware of Valjean’s background, but he invites the vagabond into his home with these compassionate words: “‘This is not my house; it is the house of Jesus Christ. This door does not demand of him who enters whether he has a name, but whether he has a grief. You suffer, you are hungry and thirsty; you are welcome. … What need have I to know your name? Besides, before you told me [your name], you had one which I knew.’ “[Valjean] opened his eyes in astonishment. “‘Really? You knew what I was called?’ “‘Yes,’ replied the Bishop, ‘you are called my brother.’” (Les Miserables 1:73). • “In this Church our wards and our quorums do not belong to us. They belong to Jesus Christ. Whoever enters our meetinghouses should feel at home. • “It is very likely that the next person converted to the gospel in your ward will be someone who does not come from your usual circle of friends and acquaintances. You may note this by his or her appearance, language, manner of dress, or color of skin. This person may have grown up in another religion, with a different background or a different lifestyle. • “We all need to work together to build spiritual unity within our wards and branches. An example of perfect unity existed among the people of God after Christ visited the Americas. The record observes that there were no “Lamanites, nor any manner of -ites; but they were in one, the children of Christ, and heirs to the kingdom of God.” (4 Nephi 1:17). • “Unity is not achieved by ignoring and isolating members who seem to be different or weaker and only associating with people who are like us. On the contrary, unity is gained by welcoming and serving those who are new and who have particular needs. These members are a blessing for the Church and provide us with opportunities to serve our neighbors and thus purify our own hearts. • “Reach out to anyone who appears at the doors of your Church buildings. Welcome them with gratitude and without prejudice. If people you do not know walk into one of your meetings, greet them warmly and invite them to sit with you. Please make the first move to help them feel welcome and loved, rather than waiting for them to come to you. • “After your initial welcome, consider ways you can continue to minister to them. I once heard of a ward where, after the baptism of two deaf sisters, two marvelous Relief Society sisters decided to learn sign language so they could better communicate with these new converts. What a wonderful example of love for fellow brothers and sisters in the gospel! • “I bear witness that no one is a stranger to our Heavenly Father. There is no one whose soul is not precious to Him. • “I pray that when the Lord gathers His sheep at the last day, He may say to each one of us, “I was a stranger, and ye took me in.” Then we will say to Him, “When saw we thee a stranger, and took thee in?” And He will answer us, “Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me” (Matthew 25:35-40). In the name of Jesus Christ, amen” (“Ye Are No More Strangers,” General Conference, October 2013).

ENDNOTES ——————————

(1) McKeon, Jennie. “NWFSC Students Hosting Inaugural Gay Ball.” WUWF. Sep. 20, 2018. http://www.wuwf.org/post/nwfsc-students-hostinginaugural-gay-ball

(2) Silva, Christina. “LGBT Youth are 120% More Likely to Be Homeless Than Straight People, Study Shows.” Newsweek. Nov. 30, 2017. https://www.newsweek.com/lgbt-youth-homeless-study-727595

(3) “Facts About Suicide.” The Trevor Project. https://www.thetrevorproject.org/resources/preventing-suicide/factsabout-suicide/#sm.001r5tfiv1doccqtqy6168cjea5zn

(4) http://www.speakforthem.org/facts.html

(5) Utah Department of Health, https://ibis.health.utah.gov/pdf/opha/publication/hsu/SE04_SuicideE piAid.pdf See also: Hatch, Heidi. “Is Utah’s Youth Suicide Rate Linked to Utah’s Culture Surrounding LGBT?” https://kutv.com/news/local/isutahs-youth-suicide-rate-linked-to-utahs-culture-surrounding-lgbt See also the Church’s official page on LGBTQ suicide: https://mormonandgay.lds.org/articles/depression-andsuicide?lang=eng

(6) “My Life at BYU-I as a Gay Mormon.” https://zelphontheshelf.com/mylife-at-byu-i-as-a-gay-mormon/

(7) “President Hinckley. . .made this statement: ‘Marriage should not be viewed as a therapeutic step to solve problems such as homosexual inclinations or practices.’” https://www.mormonnewsroom.org/article/interview-oaks-wickmansame-gender-attraction

(8) Kort, Joe. “Mixed-Orientation Marriages.” GLBTQ. 2015. http://www.glbtqarchive.com/ssh/mixed_orientation_marriages_S.pdf

(9) Carol Kuruvilla, ��Gay Mormon Who Became Famous for Mixed Orientation Marriage Is Divorcing His Wife.” Huffington Post. Jan. 29, 2018. https://www.huffingtonpost.com/entry/gay-mormon-josh-weeddivorce_us_5a6f331be4b06e253269d34a

(10) Lang, Nico. “‘I See My Son In Every One of Them’: With a Spike in Suicides, Parents of Utah’s Queer Youth Fear the Worst.” Vox. March 20, 2017. https://www.vox.com/identities/2017/3/20/14938950/mormonutah-lgbtq-youth

(11) This document outlines the warning signs for suicide: • Looking for a way to kill themselves • Talking about feeling hopeless or having no reason to live • Talking about feeling trapped or in unbearable pain • Talking about being a burden to others • Acting anxious or agitated or behaving recklessly • Withdrawing or isolating themselves • Showing rage or talking about seeking revenge • Displaying extreme mood swings When you many of these there are three things to remember: Ask, Care, Tell.

1) Ask. Ask the person directly if they are thinking about suicide. If they say yes, ask: “Do you have a plan to hurt yourself.” If the answer is yes, call a crisis helpline. (The National Suicide Prevention Lifeline is 1-800-273-8255.) If the answer is no, move to step 2: 2) Care. Show that you care by listening to what they say. Give them time to explain how they are feeling. Respect their feelings by saying something like: “I’m sorry you are in so much pain. I didn’t realize how hard things are for you right now.” You might offer to help them make a Suicide-Prevention Safety Plan that helps people identify their personal strengths, positive relationships and healthy coping skills. 3) Tell. Encourage the person to tell someone who can offer more support. If they will not seek help, you may need to tell someone for them. You may want to say something like: “I care about you and want you to be safe. I’m going to tell someone who can offer you the help you need.” Respect them by letting them pick the resource, such as a someone on the free crisis helpline.

(12) For the best, most-thorough examination of the how the Church’s position regarding LGBTQ members has changed since the days of President Kimball, see: Cook, Bryce. “Mormon LGBT Questions.” March 17, 2017. I think every member of the Church should read this. https://mormonlgbtquestions.com/2017/03/17/what-do-we-know-ofgods-will-for-his-lgbt-children-an-examination-of-the-lds-churchsposition-on-homosexuality/

(13) A documentary called Believer (2018) tells the fascinating, dramatic story of the lead-up to this concert: https://www.hbo.com/content/hboweb/en/documentaries/believer/a bout.html Here’s how you can watch it: https://heavy.com/entertainment/2018/06/watch-believerdocumentary-online/

(14) Official Church Statement, August 16, 2017, https://www.mormonnewsroom.org/article/church-statement-loveloud-festival

(15) Cynthia L. “New YW and RS Boards Include Two Black Women, ‘Common Ground’ LGBT Inclusion Advocate.” Sep. 18, 2018. https://bycommonconsent.com/2018/09/18/new-yw-and-rs-boardsinclude-two-black-women-common-ground-lgbt-inclusionadvocate/#more-106875

(16) https://www.mormonnewsroom.org/article/new-latter-day-saintgeneral-board-members-named

(17) https://mormonandgay.lds.org/stories?lang=eng

(18) https://mormonandgay.lds.org/articles/church-teachings?lang=eng

(19) https://mormonandgay.lds.org/articles/who-am-i?lang=eng

(20) https://mormonandgay.lds.org/articles/gods-plan?lang=eng

(21) “I must say, this son’s sexual orientation did not somehow miraculously change—no one assumed it would.” Holland, Jeffrey R. “Behold Thy Mother.” Oct. 2015 General Conference. https://www.lds.org/general-conference/2015/10/behold-thymother?lang=eng

(22) “A change in attraction should not be expected or demanded as an outcome by parents or leaders.” https://mormonandgay.lds.org/articles/frequently-askedquestions?lang=eng

(23) Nick Einbender, Post on “Mormons Building Bridges,” Sep. 18, 2018. https://www.facebook.com/groups/mormonsbuildingbridges/permali nk/1513907792043410/

(24) Steinmetz, Katy. “How Many Americans Are Gay?” Time. May 16, 2016. http://time.com/lgbt-stats/

(25) It is likely a much larger percentage. In another study, 20% of Millennials (ages 18-34) self-identified as LGBTQ; 12% of Generation X (ages 35-53); 7% of the Baby Boomers (ages 52-71). The discrepancy likely arises from an increase in acceptance and safety in the culture the Millennials are growing up in. This makes them more likely to come out as LGBTQ. There are probably equal numbers throughout history, but it wasn’t as safe for older generations to come out for fear of violence, rejection, loss of job security, and loss of standing in the community. See Gonella, Catalina. NBC News. March 31, 2017. https://www.nbcnews.com/feature/nbc-out/survey-20-percentmillennials-identify-lgbtq-n740791

(26) Eric D. Huntsman, “Hard Sayings and Safe Spaces: Making Room for Struggle as Well as Faith,” Aug. 7, 2018, BYU Speeches, https://speeches.byu.edu/talks/eric-d-huntsman_hard-sayings-andsafe-spaces-making-room-for-both-struggle-and-faith/

(27) “Questions and Answers.” BYU Speeches, Nov. 14, 2017. https://speeches.byu.edu/talks/m-russell-ballard_questions-andanswers/

(28) https://mormonandgay.lds.org/articles/love-one-another-adiscussion-on-same-sex-attraction

(29) Dr. Fatimah S. Salleh, Affirmation Conference, July 22, 2018. https://www.youtube.com/watch?v=dyoXa9z76v0

#David Simmons #lgbt history month #lgbtq+ mormons #lgbtq+ lds #queerstake

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chiseler · 5 years

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The Gospel According to George

When I was in my early teens, I went to some Halloween event dressed as Lazarus, or at least the way I’d always pictured him: Full Arabic robes, desiccated, rotting flesh, and a blood-smeared mouth. Nobody seemed to get the joke, which I found hard to believe. Even as a kid in Sunday School it seemed pretty clear to me Lazarus was a zombie. According to the Bible story, he’d been dead long enough for his corpse to begin putrefying. Then Jesus came along, raised him from the dead, and unleashed him across the countryside. You never hear much about what happened to Lazarus after that, but I imagine he left a trail of carnage wherever he went.

But Lazarus was small potatoes compared with the impact the Zombie Jesus had on the world.

The big allegorical message of Richard Matheson’s 1954 novel I Am Legend is pretty obvious. Overwrought, even. And it bonks audiences over the head even harder in the two most faithful film adaptations: 1964’s The Last Man on Earth and 1971’s Omega Man.

After holding off hordes of undead, mutated, and downright sinful former humans for years following a plague, our hero (Vincent Price or Charlton Heston, take your pick) concocts a serum from his own blood (get it?) that could turn the vampires or mutants or zombies or whatever the hell they are into normal human beings again. His blood could save them, should they care to partake (get it?). Then they impale him with a spear, but he lets them have his blood anyway because he’s such a nice guy (GET IT YET?!). Then he collapses and dies, arms outstretched and Christlike. What I always found interesting about I Am Legend in simple allegorical terms is that it’s a story in which the undead could theoretically be resurrected a second time, but our hero isn’t even resurrected once. Nope, he’s just dead there in the pool with a spear through him.

The world’s awash with Christian allegories, from The Pilgrim’s Progress and Billy Budd to The Day The Earth Stood Still, E.T., and The Texas Chainsaw Massacre. Of all the films inspired, even loosely, by Matheson’s short novel, for my money none offer a more accurate and realistic portrait of contemporary Christianity than George Romero’s Dead series, in which he leaves all the ham-fisted crap behind. After all, why only have one paltry little Jesus when you could have a world swarming with Jesuses everywhere you look? Isn’t that a happier thought? Instead of merely telling the story of the Son of God, across the films Romero actually spreads it out, giving us the history of what happened after the Lord Jesus ascended into Heaven. And of the films in the series, in simple allegorical terms none comes closer to capturing the very essence of Christianity than 1979’s Dawn of the Dead.

But let’s back up a minute first.

Unlike the novel, Romero’s Night of the Living Dead starts at the beginning. Here comes the newly resurrected Jesus (Bill Hinzman) wandering through a graveyard and anxious to spread the Joyful Word of the Lord: He is risen, indeed! But who does he run into first? Doubting Thomas (well, Johnny) and his whiny, simpering sister, Doubting Barbara. Try as He might, though, Jesus can’t get them to listen. Not at first anyway. But bless him, he keeps trying, and eventually even that snickering Johnny sees the light. Johnny, we must presume, even becomes the first of the new disciples.

Well, before you know it, the Pennsylvania countryside is overrun with Born Again Christians, all trying to spread the Word and extoll the virtues of the Holy Communion. You’ll be much closer to God if you just eat a little flesh (and that includes intestines, as was explained at the Last Supper) and drink a little blood. By film’s end the Born Again Christians have successfully converted most of the unbelievers in that abandoned farmhouse, even as the local pagan and philistine community try to stop them.

Ah, all those happy Christians and all that communion. It was a good start, an accurate portrayal of the early spread of Christianity despite overwhelming resistance, but it wasn’t until Dawn of the Dead that the allegory comes fully together to illustrate what Christianity had become in the two millennia since the Zombie Jesus first walked the Earth.

As the film opens, thanks to the fact that Jesus was raised from the dead Christianity has spread over the globe, save for a handful of heathens who remain resistant to the Word of God. They do everything they can to stop the spread of the Good News, including using violence (isn’t that just like a heathen?) but of course it’s useless. Their machine guns and machetes are no match for a solid faith, and the ranks of the Born Again continue to swell. When simple, crude violence proves futile, they try to hide, but you can’t hide from God. He’ll find you, alright.

Meanwhile, what’s life like for a Christian? Well, you get Born. But that’s not enough, because you are figuratively dead in your sin, so you get born Again, then you take some communion and convert a heathen at the same time (even those pesky Hare Krishnas come to see the light), you travel with a community of like-minded friends and fellow Christians, you stop for more communion here and there along the way to reaffirm your faith, then you all go shopping at the mall.

Second down the list after communion, Christianity really is all about buying things. Tourists buy fake relics and prayer hankies in the hopes God will grant them magic powers. You tithe a certain percentage of your income to the church so they can build a new gymnasium. In certain sects you can shorten a dead loved one’s stretch in Purgatory if you buy enough votive candles. At Christmas you buy as much shit as you can to celebrate the birth of Bill Hinzman, show up those stupid heathen neighbors of yours, and prove how much you love God. If you’re a televangelist you buy fancy cars and houses and hookers to prove how much God loves you. If you’re the Catholic Church you buy real estate and funny hats and the silence of all those little boys you raped so those followers who don’t read the papers will continue to believe you’re the earthly embodiment of godliness. Buy, buy, buy. And what better way to symbolize that than with a trip to the mall?

The genius of Romero’s allegory in Dawn of the Dead is that the mall not only represents “the mall,” but the kingdom of heaven itself. It’s clean, it’s bright, it’s filled with beautiful music and jam-packed with all sorts of nice things to buy. Sometimes it may seem closed to us, but all we need to do is wait a little while, continue believing and taking communion whenever we can and converting more heathens. It doesn’t matter if the crowds outside grow, because there will be room for everyone in God’s Holy Mall. If you continue to have faith, some day soon a group of Heavenly bikers will show up and open the gates to allow all the believers inside (where, yes, you can have even more communion!). And the shopping can’t be beat!

Yes, even more than Matheson, it was George Romero who finally showed us all the true meaning of Easter. Thank you, Bill Hinzman!

by Jim Knipfel

#Jim Knipfel #The Chiseler #George Romero #Night of the Living Dead #Dawn of the Dead

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socialjustus-blog1 · 7 years

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‘Subtle Racism’ of the Midwest: The Most Potent & Effective Kind

By: T.J. Nichols | Original Source: http://socialjust-us.com/

I’ve said it for a while now…Institutional racism in America’s Midwestern region, in my opinion, is far more potent and oppressive than in any other geographical region in this country. The Midwest is home to the most racially segregated cities in the country and boasts some of the worst economic statistics in America for black folks. Hell…ultimately, it’s the working-class whites in the Midwestern “flyover” states that got the racist, xenophobic Trump get elected in 2017.

The Common Assumption

When most people think of the history of racism in America, most of those thoughts are of events that took place in America’s southern states. Slavery was a staple of southern states and the Confederacy and Jim Crow reigned supreme in the Deep South. Many of the leaders and most progressive events from the Civil Rights Movements were born right there in the South. This gives an impression that the level of racism in the Deep South is more extreme than it is in other regions. Beware; this is a false and dangerous assumption.

Subtle Midwestern Racism vs. Overt Southern Racism…Why Does It Even Matter?

This all stemmed from a conversation I had with my little sister, whose a fellow Sociological-thinker. She had just attended the Trump Inaugural Protests and the massive Women’s March in DC, and the question arose as to which kind of racism was worst: Subtle racism of the Midwest that got Trump elected, or the more overt racism of the Deep South that gave us Jim Crow & Slavery? Before I go on, let me answer the question, “Why does it even matter? Why spend time comparing racism across different regions?”

Most young black men in America, unlike many other ethnic groups, are forced to confront race and racism at almost every turn of the day. While you’re at work, at the gym, watching TV and generally living life you have to deal with your ethnic group being stereotyped and marginalized more so than other groups. At some point, it’s hard not to be analyzing race & racism all the time.

Growing up in the Midwest, I’ve interacted with many Euro-Americans (white people) who showed clear racist and prejudice tendencies and beliefs, but were adamant that they could in no way ever be considered racist or prejudiced. They never called me a ni*ger or nigga directly, or burned down any churches, but would make claims like, “Dude, I’m not racist, but stereotypes about black people exist for a reason. They actually do dance better & are way more athletic,” or “I’m not racist bro. Black people just have a higher incarceration rate because they love that rap stuff and wana commit a bunch of crimes to be cool.”

It seems like in the Midwest, there’s this widespread, subtle idea of, “It’s ok to have stereotypical beliefs and unfound biases, just as long as I never do anything overtly racist.” This ultimately justifies a lot of actually racist and insensitive behavior and, in my opinion, plays a major role in the high level of poverty, unemployment, incarceration, and overall misery for many black folks living in the Midwest.

The Difference

I call this type of racism found in America’s Rust-Belt, “Subtle Racism”, and based on my experiences and observations, it’s far more powerful than the more overt racism that we’re used to seeing in the movies and documentaries. Overt racism (EX: businesses refusing to serve specific ethnic groups, direct physical or verbal attacks on ethnic groups, church-burnings, etc) happens far less frequently, and is much easier to address and correct when it shows it’s ugly head. Just label it a hate crime or illegal discrimination, punish or embarrass the perpetrator, and thus set an example that this type of overtly racist behavior is socially unacceptable The fact that the behavior was clearly and overtly racist can’t be denied, so it’s addressable, hence correctable.

On the other hand, Subtle Racism (micro-aggressions, stereotyping, racially insensitive behavior, biased hiring practices at companies) is much more common, much more difficult to address and call out, thus far more impactful with longer-lasting effects.

Experience

This is the story of racism in the Midwest; subtle and extremely effective in achieving long-term oppression. Growing up in Milwaukee, WI, I’ve spent a good amount of time in the Midwest. My father is a southern man from Winfield, LA, so I’ve also spent a lot of time in the Deep South, visiting family on a regular basis. As a kid, I remember being nervous when our family would pack up and drive 17 hours to Louisiana to visit family. Isn’t the south where all the lynchings happened in the movies and textbooks? Isn’t that where MLK and other Civil Rights leaders were murdered? Isn’t that where the KKK and Jim Crow reigned supreme? Are we even safe traveling down there?

I remember arriving, and to my surprise encountering some of the kindest people I had ever encountered, white or black. See I was from the big, bad City…I wasn’t used to driving through a small town on dirt roads where people stood outside their homes and kindly waved at every car driving by, just being polite. I wasn’t used to seeing my aunties have conversations and friendships with co-workers and friends who were white. I saw that in the South.

I’m not at all downplaying or undermining racism in the south; I know it’s very prevalent just like it is everywhere in America. Where I’m from (north side of Milwaukee, WI, statistically the most racially segregated city in America) white people tend to live amongst white people, blacks live amongst blacks, and there isn’t much in-between. If you were white, it was rare that you had a black neighbor, and vice-versa. If you were black driving through a mostly-white suburb, friendly waves from strangers would be the absolutelast thing you’d expect (intimidating stares & eventual police sirens following your car were far more common).

Time after time, as I grew into adulthood I’d visit my family in Southern states like Louisiana, Mississippi, Alabama, and Georgia and return home to Milwaukee wondering, where was all that crazy racism that I expected? When eating at a restaurant, walking into a business, dealing with police, and just generally moving around, I had experienced far more stereotyping and witnessed far more residential segregation take place in my midwestern hometown than in the south. How could this be?

When I started reading the works of Malcolm X as a teenager, I started to gain a thirst for his keen ability for Sociological observation. I admired how he’d analyze something in his environment, like drug-dealing or residential segregation, then connect that observation with historical facts and statistics to make a Sociological point. I eventually started to do the same with my surroundings.

After years of doing research on Social Justice matters, racial disparities, and attaining a BA degree in Sociology, I’ve come to the conclusion that the acceptance of covert and Subtle Racism in the Midwest is very dangerous, with it being so hard to identify and stop. Again, don’t think I’m downplaying the experiences or the historical experiences of African-Americans in the South at all! I’m only asserting that the Midwest is home to a very sneaky type of racism…the kind that we don’t even realize exists until it becomes too late to address and correct.

Statistics…

A recent study done by the Economic Policy Institute (EPI) examined cities across the country that had a black population over 5%, and came up with a list of the 10 worst cities in America for African-Americans (EPI Report-10 Worst Cities For African Americans). Literally every city on this list is in a Midwestern state (with my hometown of Milwaukee, WI sitting gloriously at the top, as the #1 worst city in America for black folks).

That same organization did a similar study on the 10 worst states in the country for African-Americans (EPI Report-10 Worst States For African Americans) and saw a similar pattern. Half of the states with the worst conditions for African Americans are Midwestern states, and when you look at the top 5, 3 of those are also Midwestern states (with my home-state of Wisconsin shining at the top again, as the #1 worst state in America for black folks).

To come up with these lists, the EPI took into account factors like the percentage of the black population, disparities in incarceration rates, educational achievement, median household incomes for African American families, and the black unemployment rate. I find this astounding.

In a separate case, Professor Monica Stephens, from Humboldt State University, published a study that focused on the prevalence of hate speech on social media, breaking the occurrences down by geographical regions. One of the patterns she noticed was a much more prevalent use of the N-word & hate speech, “in smaller towns, particularly in the Midwest, sort of the Rust Belt area, more so than it is in the South.” In the article, possible explanations are offered:

“It doesn’t surprise me that you’d have a lot of racist tweets out of Illinois or Indiana. Being a native Midwesterner, there are certain regions and hot spots within these individual states that have a reputation for people being very vocal about minorities. And in the case of Illinois and Indiana, and even my home state of Missouri, you have a significant African-American population, not enough where we’re the majority in any type of capacity, but just enough where people feel the need that they can be very expressive in how they want to complain about it.”

That Time When Midwestern Subtle Racism Was So Powerful, It Decided Our President

Think what you want, but it’s safe to say that President Trump is a racist. Here’s a dictionary definition of the term, “racism.”

Racism: the belief that all members of a race possess characteristics or abilities specific to that race, especially so as to distinguish it as inferior or superior to another race or races.

Trump exhibited this when he doubted the competence of a federal judge, claiming the judge was unable to do his job without bias because he was of Mexican heritage. He exhibited this when he said that black people in America are “living in hell,” generalizing and stereotyping millions of African-Americans.

It’s also safe to say that it was the white working-class voters of the Midwest who played the biggest role in getting Donald Trump elected. While Trump’s behavior during his political career has been clearly racist, many white Midwestern voters were able to subtly ignore the racism and vote for him under the guise of a desire for job creation. This is exactly what I see when I look at the economic oppression that exists in most black communities of the “flyover” Midwestern states. While numbers show that there are clear racial disparities in incarceration, household incomes, educational outcomes, poverty and unemployment rates for black people in the Midwest, many white Midwesterners are able to subtly ignore these racial disparities and brush them off.

Claiming “I’m not racist! I just think _____ about black people,” isn’t an overt act of racism; it’s very subtle. Thinking “I’m not racist! I didn’t pull over that car full of black kids because I dislike black people. Black kids in inner-cities just tend to commit more crimes” isn’t overt racism; it’s very subtle. Believing, “Im not racist, the reason I don’t hire many blacks because they usually just don’t have the qualifications” isn’t overt racism, it’s very subtle. In each example, the perpetrator was able to ignore their racism, which actually allowed them to exhibit more racist behavior that could be exercised subtly, covertly, and without being called out on it.

Thinking, “I’m not racist. I don’t agree with the racist or sexist stuff Trump says; I’m just voting for Trump because he’ll bring back jobs” isn’t overt racism; but I do think it is subtle. I’m not crazy enough to believe that all Trump-voter are racists. I do believe that being able to conveniently ignore the fears & concerns that many Muslims, Mexicans, and African-Americans shared during the time of his campaign speaks volumes to your views toward those groups.

What I call Subtle Racism…this failure to acknowledge obvious bias and racism that results in more subtle, micro-aggressive acts…helped lead to an epidemic of white-flight in the Midwest, which birthed America’s most heavily segregated cities. It resulted in companies leaving the inner-city to go to the suburbs under the guise of ‘saving money’, all while being able to deny the fact that they were taking opportunities from black workers. Most recently, it resulted in a racist being elected into the most powerful office in the American government.

Statistics and experience prove that Subtle Racism in the Midwest is alive, well, and potent, whether we acknowledge it or not…

#racism #social justice #midwest #bias #microaggressions #racial prejudice

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firstumcschenectady · 4 years

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“Hope for New Life” based on Isaiah 11:1-10 and Luke 1:39-56

It is common to call the writer of the Gospel of Luke... Luke, which makes plenty of sense. It isn't likely to be historically accurate, but it is pretty simple to remember. Whatever the writer's real name was, the person who wrote the Gospel of Luke and its 2nd volume the book of Acts, is said to be the best writer in the New Testament. From my perspective I can tell that Luke does great work with foreshadowing, telling stories within stories to enrich both stories, symbolism, and themes. However, the really good stuff, I'm told is in his Greek vocabulary and syntax which are simply just outstanding. “Luke” was a VERY well educated person, and a master of the craft of writing. Given how small the percentage of literate people were at that time, being so well versed as a writer indicates not only brilliance and skill but also power and privilege. One simply would not become that great of a writer without a lot of access to unusual levels of resources.

Luke is probably my favorite Gospel writer, and I love Luke for his emphasis on people who are poor, marginalized, and vulnerable, and because they fit those categories, the women. Luke tells the story of my faith, presenting Jesus as an ally to those most in need of rescue, and as an organizer able to help people rescue themselves. This has a bit of cognitive dissonance to it. Based on WHAT he writes, Luke is a writer of the people. He is empowering, noticing those society disregards, and telling the stories that the powerful don't want told. Yet, based on HOW he writes, Luke is one of society's elites.

Which sounds to me like Luke being a living example of the power of Jesus – to convince people to work together to build the kindom no matter where they begin life, to be FOR ALL the people as they grow.

Isaiah was a prophet, and from what I can tell, a prophet is a speaker for the people. The Torah set up a society that treated people justly, and prevented an upper class from ruling over a lower class. Yet, people being people, power, money, and influence tended to coalesce at a top and become a burden to the many. God's prophets spoke out against it, and called people back to God's vision of a just, equal, and equitable lifestyle.

Which is a long-winded way of saying that we have two passages today that are “of the people” and yearning for justice. They do so in ways that can be a little bit uncomfortable. There are not simply passages that suggest “a rising tide lifts all boats” but rather ones that talk about REDISTRIBUTION of wealth1. These are passages that are good news for the poor, the lowly, and the meek ... but not for the rich, the proud, and the powerful. I find the “rising tide lifts all boats” sort of justice easier to swallow. This stuff is ... harder.

And yet, my activist friends assure me that we aren't going to get to justice only by being nice. So, let's examine these texts for wisdom. This shoot that come from Jesse in Isaiah, have you noticed that it comes AFTER the tree has been cut down. This is a sign of hope after destruction and hopelessness. The passage as a whole feels like a cousin of last week's passage. In this case, the new offspring of Jesse (which is to say the new Davidic king) is going to be so perfectly imbued with the Spirit of God that the new King will rule as perfectly as God's own self would.

The impact of life as ruled as God would have it ruled is shockingly different. When God's spirit is in leadership, and when the people are following in God's ways, there will be peace even among animals who are in each other's food chains ;) Safety becomes the center point of this – the lamb, the kid-goat, the calf, and the human child are all safe in the presence of those most apt to harm them. This is another way of talking about not needing to be afraid, because there is no motivation to do harm. In this case, it is clear that there are no people oppressing other people, no one is “eating up” the resources of the weaker people to make themselves stronger. Security, hope, and peace are the result of God's Spirit. That's the kindom.

Mary's song hits the same notes. Mary is continuing to process that she, who is lowly by the standards of the world, is now “blessed.” She attributes this change to God, and notices that this is how God works. She says it is God's nature to do great things, to show mercy, to be strong.... to bring justice. And she names how justice comes. It is by scattering the proud and bringing down the powerful – while lifting up the lowly. It is by feeding the hungry but NOT giving more to those who already have too much. Mary's song is, itself, strong and justice seeking. She identifies with the lowly, who God lifts up. And it is even more interesting to hear that knowing that the writer of the Gospel probably identifies with the rich, and wrote her song this way anyway.

While we know absolutely nothing about Jesus's mother with any certainty, we do know Jesus had a mother. The name Mary was associated with her a few generations after his death, which isn't a great reason to assume it is true, but sort of like “Luke” we can go with it. I suspect Mary got associated with the name of the mother of Jesus because Mary is the Greek version of the Hebrew name Miriam. Miriam, the sister of Moses, has the oldest words in the Bible attributed to her, and saved her brother so he could save the nation Israel. Associating Mary with Miriam is A-Ok with me.

Other conjectures we can make about Mary include: she was Jewish, she was from Galilee – most likely Nazareth, she was poor, and it is likely she was young. She may have been a very faithful Jew, as Judean settlers were intentionally reclaiming Galilee for Judaism around that time, and the ones who went were often the ones who were committed to the cause. She also might have been influenced by either the Roman Empire's violent destruction of the nearby city of Sepphoras in her childhood or by the radical Jewish teachers in the Galilee who taught that the God of liberation was going to liberate again. In any case, while the leaders of the Temple during her lifetime were appointed by Rome and the “official” religion had been compromised, it is possible (probable?) that Mary knew a faith that was untainted by the influence of power.

Which is to say, that while Luke wrote the words we hear today, and put them into Mary's mouth for our story – they MAY well reflect her faith itself. At the very least, Mary's song words as an incredible foreshadowing of the power of God that people saw in Jesus, and I believe Jesus's faith was likely formed by his mother's.

In Mark, Jesus is referred to as Mary's son which is unusual in that he was not referred to as his FATHER'S son. With the presence of a punishing military force nearby, before Jesus's birth, there are some particularly awful possibilities about his father. What we know is that at some point Mary was pregnant, expecting a child, and likely pretty scared. I say that because maternal mortality rates were high, infant mortality rates were high, and resources in Nazareth were scarce. It is very likely that Mary herself was hungry, including during her pregnancy and while she was breastfeeding Jesus. She had seen extreme violence from the Empire, and had reason to believe it could come back at any time. She MAY have been facing the possibility of being ostracized from her community. Thus, I think it is fair to assume she was scared.

Even stripping away most of that, scared seems right. For years, Kevin and I have struggled with some big questions: is it OK for us to choose to bring a child into this world knowing the dangers of Global Climate Change? Is it ok for us to choose to bring a child into this world when there are other children who need to be parented? How much capacity do we have to offer care and support for a child given our other commitments?

After long talks, prayer, and good counsel, we decided that our ideal family would include a child born to us and a child adopted by us. So we started trying to have a child and.... well, nothing happened. Eventually we made an appointment with an adoption lawyer, and decided to try private infant adoption. We filled out paperwork, got background checked, had a home study, and were ready to sign a court petition requesting that we be approved to be able to become adoptive parents when we learned that I was, in biblical phrasing, “with child.”

Now, I live in the 21st century, with pretty great access to resources. While our country is weaker than it should be, particularly in the care of women of color, compared with ancient Galilee we have low maternal mortality rates, low infant mortality rates, plenty of food, and low threat of violence. Yet as an expectant mother, I'm scared. While I find it excessive to overly identify with “Mother Mary,” preparing to parent has certainly helped me see why she's so popular. Also, why she has every right to be scared. We have been wondering how on earth will we prepare a child to be kind, compassionate, and moral in this crazy world? How will we teach them of God in ways that feel relevant while the world shifts under our feet?

Let me assure you that we did NOT sign that paperwork and adoption is officially on hold. Let me also admit to you that being the pregnant pastor of this church for the past two months hasn't been the easiest thing I've ever done. I haven't been puking (WIN) but I have been constantly nauseated, and instructed to eat every hour. I've been exhausted and my emotional resources have been down. At the same time, I have experienced significant collateral friendly fire as this church has worked together on the reality of our budget deficit.

Between the friendly fire and being less resilient than usual, I have spent time considering if pastoring this church - or even being a pastor at all – continues to be the right path for me. Some of this is simply about parenting: I'm nervous about being away from home 4 nights a week like I usually am now. Some of this is about ministry’s demands: what will it mean to have to establish the sort of boundaries my child will need, and what will I do when the needs of the church are in conflict, and what will happen when someone feels that their expectations aren’t being met? Some of it is about our child and this church. On one hand I can't imagine any church but this one being part of raising our child. I love the way children are cared for during worship. I love our Sunday School and its teachers. I love the way children are treated here, and I love the ways God is understood and taught here. However, on the other hand, my stress level has been sky high, and recently I've seen a lot of behavior I wouldn't want a child to learn about much less associate with this church. So I've been wondering, is this a safe and secure place for a child – our child – to learn about God? Will this place fulfill Isaiah's vision of a child being able to put their hand in a snake's den safely?

In slow, careful deliberation, with conversation, and consultation, and prayer, and a LOT of obsessing and worrying, I've decided not to give up on ministry just yet. Then, even more slowly, I realized that – for now – this church is worth the pain. I simply love you all. Furthermore, I don't believe that this church IS its worst behaviors. Dear ones, I believe that this faith community is an expression of the kindom of God. I believe it is a little bit of Isaiah's vision, and has the capacity to build the world into one of peace and justice. I'm well aware that we have lots of hard times ahead (and I am terrified of the boundaries I'm going to have to have as a parent, please be gentle with me) but I believe you are worth it.

So, anyway, I see why a prospective parent would be scared. And I am gaining a new appreciation for the ways in which a new generation provides new opportunities: 1) for regeneration, 2) for making right the things we haven’t gotten right yet, and 3) hope for the future. We are hoping to raise a child to know God's love, follow Jesus, and speak with and for the people. And I find myself reflecting on how I hope this community will continue to exist and teach and raise up future generations to do the same. Given all this, I see why a prospective parent would choose to stick with the God of Liberation, of Hope, and of Peace. And I see why Mary was amazed at her luck in getting the chance to do so. Being a part of the work of God is a blessing and a great opportunity. Thanks be to God. Amen

1 Someone pointed out after worship that a rising tide may lift all boats, but it doesn't help people who don't have boats.

#Thinking Church #Progressive Christianity #FUMC Schenectady #UMC #Sorry about the UMC world #Rev Sara E Baron #Magnificat #Mother Mary #luke #my boyfriend Isaiah #rising tide

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globalworship · 6 years

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Christmas Story Art from India (Jyoti Sahi)

Jyoti Sahi (born 1944) is one of the most important Christian artist alive today in India, and has been called ‘the theologian with the brush.’ In addition to writing multiple books on art, theology, and culture, his prodigious oeuvre includes painting, carving, wood-block printing, and architecture, having designed numerous chapels and churches. He lives near Bangalore, where he founded an Art Ashram in 1972. http://indiaartsmovement.org/2015/09/30/jyoti-sahi/

I look forward to finally meeting him in person in a few weeks!

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Mary as the Dalit Mother. Oil on Canvas. Methodist Collection, Westminster College, Oxford. U.K.

This was the first painting I ever saw by Jyoti Sahi, long before I knew his name or anything about him. It was featured on the cover of the CD album ‘Amrit Vani’ by Aradhna in 2007.

It’s posted on Jyoti’s website at https://jyotiartashram.blogspot.com/2007/10/ashramas-of-jesus.html

These insightful comments about the painting are at the UK website:

This image echoes the Indian folk symbol of the grinding stone, found in every traditional home. This has two parts. The larger “Mother Stone” is fixed and stable, whilst the smaller “Baby Stone” moves to grind food stuffs on the Mother Stone. Relating Mary and Jesus to this symbol links the bond between them to the preparation of daily bread on the grinding stone so we can think of it when saying “Give us this day our daily bread”. “Dalit” means broken (sometimes used by those in South Asia traditionally regarded as low caste or ‘untouchable’). Breaking items on the grinding stone is necessary to create wholesome food for the family. The suffering in the relationship of Jesus and Mary is necessary to create life and hope.

http://www.methodist.org.uk/our-faith/reflecting-on-faith/the-methodist-modern-art-collection/index-of-works/dalit-madonna-jyoti-sahi/

Notice this pose carefully, because Jyoti poses Mary and infant Jesus in very similar poses in 5 other paintings below.

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Here is his painting ‘Nativity in a Cave’ followed by the text he wrote about it.

Mary has to travel to Bethlehem, but on the way her time for giving birth to the child comes. According to one Gospel narrative (the Gospel of James), Jesus is born in a cave. This cave reminds us of the "Guha" or secret place where the Divine is discovered in the heart of Mother Earth. In the countryside caves are sometimes used to keep animals. So the cave is also a place where the Ox and the Ass find shelter. According to the prophetic tradition, these animals were the first to recognize the incarnation, and offer their adoration to God. In many Indian stories animals like the Nandi (bull) are considered to be disciples of God, and to be the vehicles on which the Divine is carried. https://jyotiartashram.blogspot.com/2007/10/nativity-in-cave.html

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A sketch of a manger scene

https://jyotiartashram.blogspot.com/2007/07/art-as-prayer.html

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A sketch of Mary as the Theotokos

The Child Jesus is born into the world and is received into the womb of Mother Mary. This womb is like the space of Creation, because as the Liturgy expresses it, that Reality which the whole of the Cosmos could not contain, was contained in the womb of the Mother Mary. It is this process of birthing, that is at the heart of the Creative process. Sometimes people ask when the religious artist sets time apart for prayer. But the art of making an image, is itself what prayer is about. Prayer is not just a matter of asking for something. Rather it is what happens when we are open, and receive the image of the Lord into our hearts.

https://jyotiartashram.blogspot.com/2007/07/art-as-prayer.html

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Jesus as the Seed in His Mother

Mother Mary is portrayed as a Dalit woman - the lowest class within the lowest caste of India - previously called ‘Untouchables.’

Jyoti writes, ‘Dalit’ is taken to mean broken, torn apart, trodden down, crushed. ‘Mother of Dalits’ is a term now applied to Mary. Though taken for granted, her greatness not recognised, she has become the ‘vessel’ of a new hope for humanity, especially for those trodden on and crushed. She is ‘humble’ and homely. Yet she is the bearer of a new wisdom, a new wholeness, a potential fulness of being.“ https://jyotiartashram.blogspot.com/2007/10/jesus-seed-in-lap-of-his-mother.html

In the title of his blog post (at the link above), Jyoti describes this painting as “Jesus in the Lap of His Mother.” In this perspective, Jesus is a small boy nestled within the curves of the sari worn by his mother. He is the ‘boy-sized seed’ that will grow into the adult Messiah; all of his adult ministry and acts of salvation and teachings are within the ‘boy-sized seed’ even now. Many of his acts and teachings are concerned with marginalized people - like the Dalits of India today.

We can also interpret the painting as representing Jesus as the Spirit-Planted Holy Seed within his mother - referencing the Incarnation before birth. In this perspective, the nearly-born boy is the seed of the redemption of the world - literally born to die for the salvation of all who see and perceive the Truth. The Incarnation of Christ was the seed leading to the flowering of the Passion of Christ. The birth of Christ was the seed leading to the death of Christ. And at his birth, the apparent poverty of his parents put the family among the marginalized of the society (’Dalit’).

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Earth Mother https://jyotiartashram.blogspot.com/2007/07/earth-mother.html

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Pots with Mary

Jyoti writes,

The vessel has been an elemental icon in many cultures. In India the pot containing water has been a folk symbol of the presence of life within the context of the home. The body itself is related to the vessel. The fruit like the pomegranate, which from ancient times was associated with fertility. The earthen vessel, or the fruit represent the womb from which all life flows.

https://jyotiartashram.blogspot.com/2011/06/mother-as-vessel.html

In this painting we find a guiding Star, pots of water to be turned into wine, fish to be multiplied - all symbols of the miracles to be performed by Mary’s Son.

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Bird with Mother https://jyotiartashram.blogspot.com/2011/06/mother-as-vessel.html

Again we see the stack of pots, the row of fish, the flourishing plant in front of her. It’s harder for me to clearly see the ‘bird’ of the painting’s title; I suppose it’s the large blue thing above her and to the right, it may represent the Holy Spirit that “overshadowed” Mary to “plant the Jesus seed” inside Mary the chosen vessel.

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Pomegranate Mother

Jyoti writes,

https://jyotiartashram.blogspot.com/2011/06/mother-as-vessel.html

Again we see a Star at top left, a bird (Holy Spirit?) at top right, and fish at the bottom of the painting. Since the painting overtly references fertility (including the ‘spiritual new life’ made possible through Christ’s incarnation), the visual form referencing female genitalia must be purposeful, pointing to the “new Birth” that is from Christ and to Christ.

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Adivasi Mother “Adivasi is the collective term for the indigenous peoples of mainland South Asia. Adivasi make up 8.6% of India's population, or 104 million people, according to the 2011 census, and a large percentage of the Nepalese population. They comprise a substantial indigenous minority of the population of India and Nepal.“ https://en.wikipedia.org/wiki/Adivasi

The infant Jesus is being held atop the grinding stone, with chickens and fish bones nearby. And yet again, the water pots stacked up to the left, and the top one holds the flourishing plant.

https://jyotiartashram.blogspot.com/2011/06/image-of-caring.html

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Dalit Mary

Jyoti writes,

Caring implies enclosure, and the Mother figure is perhaps the oldest image of caring. The Mother also symbolizes the earth, and this idea of caring has a cosmic dimension. Caring is an important aspect of compassion, and leads to a sense of caring for nature. Ecological ideas can be expressed visually, by showing that underlying the forms of nature, is the structure of the enclosing space, like that of an egg. This is also the image of the home, which protects, and also nurtures.

https://jyotiartashram.blogspot.com/2011/06/image-of-caring.html

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Nativity/Birthing in a Cave

The following meditation on this painting was written by Jane Sahi.

The house was cave-like in its darkness, and in the gloom it was a little time before I could distinguish the various shadowy forms of the earthenware pots piled high in one corner, the worn plough resting on the rafters overhead and the battered tin trunk which the family had to protect their few belongings. Then I was pushed forward by the women relatives and there in the corner was the young woman who had just a few hours before delivered her first child. She lay on piles of fresh straw with only torn saree pieces as a cover, but her head was firmly wrapped in the "palla" of her saree to protect her from cold. Beside her was the tiny sleeping baby nestling within the winnowing basket which had hastily been laid with straw and lined with old torn cloth pieces. The mother seemed weary but content as she looked to the child. The child, so perfect and delicate in form, lay naked. No one had thought it auspicious to prepare clothes, hang a cot or choose a name for the new born baby, and the baby lay careless to the surrounding poverty, wrapped in the tenderness of his mother's joy and the gentle strength of nature. The child had come as simply as the passing seasons--as full of grace and beauty as the rising sun or the first rains after the red heat of summer. The birth had the freshness of the spring green of the growing paddy and all the fullness of the ripened grain. My anxieties and fears concerning the harsh starkness, faded in the face of this pure acceptance of the mystery of birth, and a hope in the fragility but clear strength in Creation. (From a diary note of Jane Sahi) https://jyotiartashram.blogspot.com/2007/07/birthing-in-cave.html

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One more painting of ‘Madonna & Child’ by Jyoti fits the theme of this blog post, but since the commentary on the symbolism is complex and lengthy, I’ve featured it in a separate blog post at http://globalworship.tumblr.com/post/169002958515/mother-of-the-cosmosmary-as-olive-branch-india

Here’s the painting itself:

‘Mother of the Cosmos’

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A later addition to this post is the painting ‘Incarnation in the Anthill’[termite mound].’ https://artandtheology.org/2019/12/08/he-comes-comes-ever-comes/

Learn about the painting, and see a video where Jyoti talks about it, in this blog post by my friend Victoria Emily Jones at the link above.

Jyoti Sahi (Indian, 1944–), Incarnation within the Anthill, 2019. Mixed media on canvas, 28 × 10 1/2 in. (71.1 × 26.7 cm). Collection of Victoria Emily Jones.

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In 1091, Jyoti published a small booklet of woodcuts and poems titled ‘Signs of Hope.’ Here is the final woodcut in that booklet, a Madonna and Child image which also contains Ying & Yang.

For the poem corresponding to this woodcut, with themes of Incarnation and Apocalypse, see https://globalworship.tumblr.com/post/190880295170/mary-in-the-storm-incarnationapocalypse-art

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A Dalit Madonna & Child from 2002 https://jyotiartashram.blogspot.com/2010/10/image-of-mary-in-asian-art.html

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