“The community of faith and struggle, then, is the community that makes use of its critically reflected experience of struggle in the process of traditioning by which it selects from the still living and evolving past of scriptural and church tradition as a means of shaping an alternate future. Its appeal to Tradition in no way is a denial of its own process and experience but rather a faith affirmation that God is present in and through their struggle for justice and discernment of the meaning of the gospel message. Nor is it a denial of the need for careful critical thought as the community uses the theological  spiral to make connections between its  ongoing life and its continuing work of advocacy and welcome for those on the margins of church and society.”

Then, the “measure of faithfulness” is demonstrated in how the most vulnerable participate in church community over and against a non-reflective tradition.

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Recently, I underwent facilitator training for the Lifeguard Workshop Program of the Trevor Project, in which I was trained to give presentations and lead programs in schools. This school workshop program was developed to help young people become more aware of the myriad issues surrounding sexuality and gender identity, and to promote acceptance of LGBTQ youth nationwide.

StaticLatinGirl300x250The Trevor Project operates the only nationwide, around-the-clock crisis and suicide prevention helpline for gay and questioning youth. Staffed by trained volunteer counselors, the helpline provides support and crisis intervention services for young people.

In addition to operating the crisis and suicide prevention helpline, The Trevor Project also provides online support to young people through the organization’s website and provides lifesaving guidance and vital statistics to educators and parents.

The Trveor Project also conducts outreach programs accross the country to educate young people about suicide prevention and to help build acceptance of lesbian, gay, bisexual and transgender people in classrooms and communities around the country.

Opportunities continue to present themselves, more so now since my participation in E&J Day at the capital on 4/28. It is a practice that helped me remember my worth as a minister and my ability to nurture my passion in engaging with a community in servant leadership. Andy and I represented the church as a body living in the community of love, nurturing each other.

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On April 28, I participated in a rally for equality and justice at the New York state capital with 2000 people. We were an incredibly diverse crowd, including constituents from the far reaches of the state. We spoke with those who have been voted into office to represent us. We spoke so that those representatives would recognize the common interests and the needs of the people of New York state. We know the stories of our lives shed light on why passing into law GENDA (Gender Expression Non-Discrimination Act), Dignity (Dignity for all Students Act) and same-sex marriage is the way to opening civil rights to LGBT in order that we all might flourish.

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Last year, the 1st year, we walked around the block, Andy and I, in the freezing cold wondering what the year would bring; believing God has a hand in it all; hoping that we could come to know the neighborhood and learn to be community together.

This year, we have the experience of a year lived on this block. We have shared the street with ambulances, police cars, taxis, fire trucks and kids throwing the ball to each other. (more…)

Out of a starting point connected to those who are marginalized comes the theological spiral that Beverly Harrison has called a “liberation social ethics methodology” and Katie Cannon calls “emancipatory praxis”. This style 0f theologizing in a continuing spiral of engagement and reflection begins with commitment to the task of raising up signs of God’s new household with those who are struggling for justice and full humanity. It continues by sharing experiences of commitment and struggle in a concrete context of engagement. Third, the theological spiral leads to a critical analysis of the context of the experiences, seeking to understand the social and historical factors that affect the community of struggle. Out of this commitment to action in solidarity with the marginalized, and out of sharing of experiences and social analysis, arise questions about biblical and church tradition that help us gain new insight into the meaning of the gospel as good news for the oppressed and marginalized. This new understanding of tradition flows from and leads to action, celebration and further reflection in the continuing theological spiral.

from Church in the Round

Finally someone who has deliberately undergone [one’s] own destiny in all its tragedy will also detect more  clearly and more rapidly the suffering of the other, even if [one] must go beyond it. [One] will not be able to mock strange feelings of any kind if [one] can take [one’s] own seriously. [One] will no longer go round the vicious circle of contempt.