Category Archives: General

General

What are we to say?- Reflections on Annual Conference 2011

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“During the Special Response process, as I participated in Bible study, hearing, readings, and discussions, what I noticed was that our hearts were cracking open.  Some were cracking in pain, some in anger, and some were simply opening to new light.  At least one person said it this way:  ‘I dared to ask God to show me if I was wrong.’

“If nothing else, this year has caused members of the Church of the Brethren to pray.  When we pray God comes into all the cracks in our hearts and begins working.  So when I go back home, what I’m going to tell people is:  ‘God is working, but God’s Spirit is not finished with us yet.'”

-Linda Alley, spiritual director and ordained minister


These words from Linda Alley, shared at the close of Annual Conference by her husband and moderator Robert Alley, gave beautiful words to the painful work of this year’s Annual Conference. In the days and weeks after Grand Rapids, we may find that the Spirit of God is indeed at work – yet, for now, there are many who are asking whether God was even present in our decisions.

In recent days I have found that the way author and speaker Peter Rollins works with the last words of Christ gives us a way to discern God’s activity.  He simply says that in a single breath Jesus holds together both God’s absence and presence. “My God, my God, why have you forsaken me? (Mark 15:34; Matthew 27:46).” By addressing God, Jesus affirms that God is active and present yet his words describe a sense of divine withdraw. God is both there and not there, the rich paradox of our human life of faith in one single sentence.

The Church of the Brethren now holds within it that same paradox– a confession of God’s presence and absence. Some mourn the actions of the gathering, still others proclaim victory, and all decry the violence done to another through a threat of death.

In between lamenting absence and celebrating presence, is the question of the ages: What is God working within us in these days? That is the question of a sage to seeker, or a spiritual director to companion. That is the question for us as we consider being the church in the wake of Grand Rapids.

What if the absence and presence paradox is asking us a whole other question? What if the real issue in our life together is actually about trust?

Rowan Williams, in his book Tokens of Trust, helpfully describes our societal lack of trust saying that we “assume that things aren’t arranged for our benefit.” This powerless feeling, he goes on to say, “isn’t healthy” and leads to mistrust. “I feel mistrustful when I suspect that someone else’s agenda and purpose has nothing to do either with my agenda or with what that someone else is claiming. They have a hidden advantage; I am being undermined” (4).

All this may sound like a political phenomenon, but the wisdom of Williams’ work points to it as a spiritual issue. When we all entered the waters of our baptism a series of questions was asked, beginning with “Do you believe in God?” Williams is right to frame this statement of belief as a matter of trust. We are not asked if we believe in God like we believe it will rain tomorrow, or if we believe UFO’s exist. Rather, we are proclaiming our trust in God.

Unfortunately, we can betray that trust in God with our very actions. It is possible to say we have faith and then act as though all the power in the world is in our hands– power for ill or for good. So we maneuver, politic, and caucus to ensure our advantage. As Williams highlighted earlier, this is more a sign of our mistrust than it is of our faith. In our actions we plainly say to one another, even as sisters and brothers in Christ, “I do not trust you.” Even more to the point, we say to one another that we do not even trust God to speak to them. What does this say of our faith and ways of being the church?

Our work together and our natural desire for an orderly process provide us a release valve so that we need not encounter our feelings of mistrust.  In constructing a process and coming together with plans for voting, caucusing with one another, and wrangling over procedure, we avoid the deep spiritual work of trusting God to work among us. We let off the natural energy by taking matters into our own hands, and in so doing avoid living out the very things we claim to believe. As Peter Rollins has said, our actions are a “lie that allows us to cope with the unbearable truth of our situation” (Church in the Present Tense, 94).

When we continue to practice church as this release valve we will avoid the opportunities to work at the spiritual nature of our mistrust.  We will speak of peace and abuse one another. We will talk of community and betray one another through procedures and politics. We will value simplicity and construct barriers that keep us from simply seeing Christ in one another. In other words, we will release our tension by doing Church without letting the transforming Spirit of God work among us.

As we reflect back on our gathering and work in Grand Rapids, how will we tell the story of God’s work within us as the body of Christ? In this year to come, how will we imagine our gathering and leave space to proclaim “God is working, but God’s Spirit is not finished with us yet”?

General

Why I got arrested

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I got arrested today, as the Director of Peace Witness Ministries of the Church of the Brethren. And it was something that needed to happen.

There is a long tradition of members of the Church of the Brethren participating in acts of civil disobedience – you could certainly say that the formation of our church was in itself an act of civil disobedience. And ever since, when the church has felt that steps the government was taking were forcing them to be unfaithful, we have responded – living out the values of the realm of God rather than adhering to the laws of the nations in which we reside.

Over the course of the last two and a half weeks, and really for months prior to this, the Church of the Brethren, in conjunction with the interfaith community, has been speaking out on behalf of those living in poverty, those who hunger in the United States and around the world, and those on the margins. We have stated, repeatedly, that it is the role of the government in a just and compassionate society – and the role of our government, in a democracy that claims to speak on our behalf – to offer care and opportunity to these people. People whose voice often doesn’t end up around the power tables of Washington, DC – it is this voice that the church highlights.

And so, over the last number of months, you have seen action alerts. There have been sign on letters, which General Secretary Stan Noffsinger, as well as Brethren Press director Wendy McFadden, have joined. For the last two and a half weeks, the faith community in Washington has held daily prayer vigils outside of the United Methodist Building, and met with both Administration and Congressional leadership. In fact, it was during the meetings with leadership that we realized more needed to be done.

A staff member told us that, for poor and vulnerable communities, what was going to happen was going to be bad. They couldn’t say how bad, but bad. Brothers and sisters, when we consider the priorities with which the government uses our money – and that we have a voice in how that happens – that just isn’t acceptable. It is not acceptable to turn more people toward poverty, while cutting off the support for those that are already there.

And so, I got arrested today. Not only because Members of Congress need to hear from the faith community about the sinfulness of what they are doing – but that you, members of the Church of the Brethren, need to know what your Congress is doing. And that it is time for it to stop. Brothers and sisters, it is time for a just and compassionate budget – one that reflects the values of those who live, move, and breath in this country, and one with which the church can partner to continue the inbreaking of the realm of God.

General

A Word on Peace and Advocacy

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I shared this reflection this morning as a part of the peacemaking reports at Annual Conference, and thought it would be appropriate to share it here, too.

Sisters and brothers, it is truly a honor and a privilege to have the opportunity to address you this morning. There has been an awful lot of referencing of past Annual Conference statements throughout the course of our time together – a practice I would very much like to affirm, and add my voice to. I want you to hear these words from our 1977 Statement, “Justice and Nonviolence”:

“We cannot retreat from the world. We are to move from where we are to where God’s power and purpose have begun to define new possibilities and new necessities. We must become aware of the rampant injustice and subtle hidden violence in today’s world, examine our own involvement, and identify non-violently with the oppressed and suffering.

We must develop a theology of living here and now in the spirit of the kingdom. We look toward a future that will be more peaceful, just, and respectful of God’s creation. We who are of the body of Christ, an incarnation of God’s reconciling and redeeming love in the world; are called to be a channel of God’s loving justice. Wherever brokenness among people exists, we are called to participate in God’s work of healing; wherever people suffer from oppression, we are to work for God’s act of liberation; and wherever people are deprived of basic human needs and opportunities we are called to God’s work of humanization. We are called to live the life of God’s agape in the world because Christ is our Lord.”

I start with these words because in my mind, they are the foundation of the work that comes out of the Peace Witness Ministry office in Washington, DC. Sisters and brothers, we have heard, particularly yesterday, of the witness that we as the Church of the Brethren bring to the ecumenical community on issues relating to peace – in the affirmation of our witness by the World Council of Churches in calling violence contrary to the will of God, in the National Council of Churches seeking our guidance on the issuance of a statement on the war in Afghanistan, and in Sister Ruth’s report in our deep input in the Decade to Overcome Violence.

But I also start with these words because they represent the challenge that the ecumenical community’s witness brings before us – a new challenge for us in how we approach the gospel of peace – a push and a challenge to not only witness against war and violence, but to better preach what we are for.Are we willing to hear not only the acceptance of our message of peace by the ecumenical community, but the challenge they bring to us in the midst of their acceptance? Are we ready to more actively seek a just peace – even when it might make us a bit uncomfortable? When it might challenge the standards and the reality that we have gotten used to?

We are indeed a historic peace church, and a living peace church. One that has effectively, and continually, provided a witness against war – both in general and in the specific. Often, this has taken the form of a witness of conscientious objection – standing before our fellow citizens and publically saying, no. We will not fight. It is not the way of Christ or the will of God. It has been a powerful witness to the world – especially as we have engaged in alternative forms of service, a practice that continues today.

But what I believe our 1977 statement, and the witness of the ecumenical community is pushing us toward is to reconsider what it means to be a conscientious objector to war and violence, publically, in our world today. What does it really mean to be a living, breathing, just peace church? I think we see this in the 4 areas that the International Ecumenical Peace Convocation addressed.  Peace in the community, peace with the earth, peace with the marketplace, and peace among the peoples. This is also why our presence in Washington, DC, is called Peace Witness Ministry.

Because, sisters and brothers, when we speak on issues pertaining to justice, we are being conscientious objectors to the violence in our world today, and doing the work of peace. When we engage in the federal budget conversation currently going on, as we did recently in a letter that read, in part, “The unprecedented and dangerous cuts to discretionary domestic programs and poverty-focused foreign assistance will jeopardize the lives and well-being of millions now and into the future. These deep and unwise spending cuts are a betrayal of our call to love our neighbor. Our faith points our nation to “a more excellent way” (1 Cor. 12:31) that bears one another’s burdens, acknowledges our interdependence, and compels sacrifice and love for our neighbors in need. We therefore urge you to reject proposed cuts that would undermine domestic and international efforts to help those who are struggling to overcome poverty”, we are conscientiously speaking words of peace in the community and the marketplace.

When we address issues relating to crises in Creation – such as the oil spill in the Gulf of Mexico, as we did in a letter that read in part, “Communities of faith will continue to work to fulfill the commitment we made following Katrina: to stand with others for the common good, to engage in acts of philanthropic justice and loving kindness, and to embody the belief that we share a responsibility for ensuring we leave our nation and our world better for our children. We urge you to follow through on your commitment to the Gulf Coast by doing all you can to guarantee that the oil spill response effort is comprehensive, effective, and just, meeting the needs of those suffering today while laying a foundation for long-term restoration and renewal”, we are speaking words of peace to the entirety of Creation.

When we speak out on issues relating to the Middle East, as we did in both a visit to the White House, and a letter to the Obama Administration that read, “Like Jesus’ parable about the persistent widow who kept on demanding justice over and again until justice was received (Luke 18:1-8), we hope that you will keep insisting over and again that all parties keep up the hard work of reconciliation until a just and lasting peace is achieved”, we are speaking words of peace among the peoples.

However, this is not just a challenge for our broad, public statements as a denomination to members of Congress or the Administration. Both myself and Brother Stan have taken meetings with Members of Congress and the Administration, and signed letters on behalf of the Church of the Brethren. However, those words, meetings, and letters bear only as much weight as our collective body is willing to put behind it. To be frank, no member of Congress cares what I have to say when I step into their office unless you are also willing to contact them. Sisters and brothers, this is the challenge that is before us as we consider what it means to be a body that actively seeks to publically live peace in our world today. Are we willing to take stands together against violence as it is perpetuated around us?

Are we willing to speak out against the systems of economic violence that keep so many embroiled in a reality of hunger and poverty – even when it may challenge the relative comfort in which so many of us live? Are we willing to speak out against the systems of environmental violence that are wreaking havoc on God’s people and God’s Creation around the world – even if it might mean life might be a bit less convenient for all of us? I pray that we are. It is why the largest part of what Peace Witness Ministries is is not about doing ministry on your behalf – but by entering into the ministry of peace witness with you. It is why an action alert is sent out every week – encouraging you to speak to your government the vision of peace that God has for this world. It is why fact sheets, worship resources, and, well, myself (I do love to get out of DC) are being made available to make considering a new way of being a conscientious objector is integral to the life of you as a Christian and your church. And it is why opportunities to come to DC and provide personal witness are consistently being promoted.

I want to close with more words from the 1977 paper:

“Our understanding of the mind of Christ demands of us vigorous non-violent involvement and identification with the poor and the oppressed, all the while acknowledging our limitation and confessing our complicity in the evils addressed. We also recognize that these problems (evils) are massive, complex, and ambiguous and that we lack perfect knowledge. We believe, however, that Christian discipleship demands decision and action to help achieve greater justice and peace in our time.

We must face the risks and vigorously implement the love of God in our political, economic, and social relations. The consequences of our decisions and actions may be as costly as when Jesus was accused of political subversion and was executed. We need faith, moral courage, and love as revealed in Jesus Christ and lived out in the faith community.

Our own faith community cannot escape its responsibility to act for justice, liberation, and peace. It is imperative for us as a church to pursue further biblical and theological reflection and study about the meaning of God’s justice for concrete action in our homes, churches, communities, and nation. Brethren ought to assume leadership in their communities to bring concerned persons together from other churches and secular agencies for study, action, and reflection around these concerns. District boards and executives should lift up the vision and develop projects for both district and local programs. Placement of leadership should be influenced by criteria related to the commitment of candidates to justice, liberation, and peace. In order to help generate wider support for needed change in systems we should use all available communications media to expose problems, raise awareness, and suggest transforming action.”

It is my hope, and my prayer, that you will join the Peace Witness Ministry Office in this work, and with each step of conscience we take together, that we may bring God’s vision for this world into slightly better focus. Thank you, sisters and brothers.

General

The Church and Climate Change

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There are a lot of things happening at Annual Conference this year – a lot of important conversations for our church to be having. From human sexuality, to the war in Afghanistan, to the issue of climate change – there is a lot of important business on the slate this year.

Last night I had the opportunity to co-lead a workshop with David Radcliff of New Community Project on the Query on Climate Change that will be an item of business on the floor this afternoon. It was thrilling to have a standing room only crowd in the room, and a good and robust conversation around the variety of issues surrounding climate change – is it real? what can we do? who has financial vested interests in seeing it affirmed or denied?what is actually going on?

In the midst of all of these, the one that hit home the most for me was the question – is this something the church should even be addressing? Shouldn’t we leave this to the environmentalists and scientists?

This is why, for me, talking about climate change from a faith perspective, from a position of my faith, is as much of a no-brainer as it is. Because at its root, the human struggle with climate change isn’t actually about the science – it is a reflection of our faith. Of how we live as transformed people in this world. It is, at its root, a matter of our souls. Whether or not the science is exactly right, we are living in a way that isn’t sustainable and in relationship with the rest of God’s Creation – what climate change does is put on display for us the impacts of how we have been living. And it is up to us, as the church, to lead a moral and soul searching shift in our manner of living.

And, as was noted last night, the Church of the Brethren has a message to share here. Of simple living and community. Of another way of living – with each other and with the rest of Creation around us. To some extent, we turn to the scientists and environmentalists using their God given gifts to tell us what is going on, and in what ways we can make a difference. But it is a matter of our faith and our souls that we decide to change the way we live – and live as beings created in the image of God, who declared the entirety of this Creation good.

General

The Naked Anabaptist

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Book cover of The Naked Anabaptist

The Naked Anabaptist by Stuart Murray is a straightforward introduction to the Anabaptist tradition. Why are so many people today intrigued by Anabaptism? What are the core convictions of the Anabaptist tradition? Who were the original Anabaptists?

Share your comments here or come hear Stuart Murray in person at an upcoming workshop: www.brethren.org/stuartmurray

General

World Communion Sunday

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“By such a supper they portray that they are members and house companions of the Lord Jesus.”  Alexander Mack, Rites and Ordinances

This weekend many Church of the Brethren communities will be taking part in World Communion Sunday, with a particular Brethren flair.  Since the early days of our movement, Brethren have taken the commandment to wash feet just as seriously as the witness of breaking bread  and drinking the cup of Christ.  In the Church of the Brethren today, nearly two thirds of our membership attends Love Feast at least once a year.

What are your memories of Love Feast?  Where will you celebrate the ordinance this weekend? What is your congregation doing for World Communion Sunday?

Brethren Press has published a thoughtful and beautifully illustrated book on Love Feast by Frank Ramirez.

“Where  can you find in the Gospel a plainer command than the words of our Savior to his disciples concerning feet washing?” Peter Nead, Theological Works

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Hourly IDOPP Prayers

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8pm est – As you close the day, pray that the peace that started in these prayers today is only the start, laying the foundation for a peaceful world.
7pm est – Pray for continued relationship building, as the Israelis and Palestinians seek constructive dialogue toward building a lasting peace.
6pm est – Soon,VA will execute a woman for the murder of her husband. Pray that we may move beyond eye for an eye justice, toward restorative justice.
5pm est – We live in a time of growing violence toward one another with our words.Pray for peaceful rhetoric, and for us to speak with tongues of love
4pm est – In a time of oil spills, floods, and other eco- disasters, pray for all of God’s Creation,that we may be agents of healing, not destruction.
3pm est – Especially during this time of economic crisis, pray for those suffering the violence of a life lived in systematic poverty hunger

2pm est – Pray for all of those who have been impacted by the wars in Afghanistan and Iraq, as well as by terrorism and the war on terrorism globally.

1pm est – In this hour, pray for those in the U.S. and around the world suffering from domestic violence and the violence of sexual exploitation.

Noon est – This hour, continue expanding the circle. Pray for peace in communities throughout the U.S. suffering from gun violence.http://bit.ly/bA9l5n

11am est – This hour, take some time and hold your family in prayer. Pray that they may find peace – each as individuals, and with one another.

10am est – Take the peace you find within, and begin to move it beyond you. Look around you and find someone else. Pray that they, too, may find peace.

9am est – Start this IDOPP by seeking your own peace. Begin this morning by praying for peace within. Loving your enemies begins with loving yourself.