"The lines we draw are invitations to cross over and that crossing over, as any nomadic subject knows, constitutes who we are." (Judith Butler)

Archive for June, 2013

The Freedom of Faith

30 June 2013
Galatians 5:1–25
First UMC, Coon Rapids, Iowa

You may have noticed that the Galatians reading this morning was more than what was printed in the bulletin. That was a mistake on my part, and though it was longer than it was supposed to be, I’m glad it happened because we had the chance to hear what surely sounds weird to our modern sensibilities. If you’ll bear with me and embrace confusion for a while, it’s my hope that there might be something gained by diving headfirst into the weird. The language the apostle Paul uses from the start is familiar enough to us: “For freedom Christ has set us free.” Freedom—check. That’s a word that resonates in the context of our revolutionary, democratic history. But then Paul starts talking about circumcision, and what to us is quite an odd discussion takes off: “Listen! [Paul knew that people would be falling asleep in the pews.] Listen! I, Paul, am telling you that if you let yourselves be circumcised, Christ will be of no benefit to you.”

You know how people say that you should never bring up religion or politics in conversation? Well maybe we should add genitalia to that list because circumcision seems a strange, uncomfortable topic for polite company. And yet, this was an important and serious issue for the earliest communities in Christ. From the time of Abraham, circumcision was taken as a sign of the covenant between God and God’s people. For the Jewish followers of Jesus, this would have been standard practice. But here Paul is addressing people from the Roman province of Galatia in Asia Minor, which is in modern-day Turkey. For non-Jews in the audience, perhaps the majority, the males would not typically have been circumcised and the idea of being required to do so might have been a deal breaker.

It sounds funny, but when we get nervous about having to stand up in front of the church and speak or make cookies or join a committee or whatever it is that a “good member” should do, we might remember our Galatian friends who were understandably nervous about whether a surgical procedure would be required to join the community. Some insisted upon the circumcision of all male believers (yes, this is one of those male-only issues, but in this case, that might not be such a bad thing for women!). “It’s in the rules,” such people surely argued. Others didn’t think circumcision should be a barrier to inclusion in the community of faith. That’s the assertion Paul makes, and his retort is especially awesome. Yes, Paul shares some profound insights, but we know he’s really serious when he declares, “I wish those who unsettle you would castrate themselves!” Well okay then! Talk about a flare for dramatics!

I’m giving you this lighthearted history lesson for a few reasons. At the most basic level, it’s helpful to understand the historical context more fully in order to grasp what kind of teaching is being put forward. But more than that, I want us to allow ourselves to be surprised by the bible, to be confused, amused, annoyed, astounded, inspired—whatever arises when we really pay attention. It’s not all stuffy and impenetrable. The bible offers us glimpses of real-world issues with which people of faith have wrestled over the centuries. And, as we can find within the pages of our sacred texts themselves, the questions and concerns shift over time. Circumcision was one of the major topics of debate for the earliest followers of Christ. But if someone were to raise the same issue at a United Methodist conference today, I imagine there would be many dumbfounded, even irritated looks. We have our own sets of concerns about bodies and practices of faith that arise out of the multifarious ways people experience God and the world today.

If there is to be value in finding ourselves strangers to these ancient debates, it’s in learning from the processes by which earnest people of faith have been wrangling with vexing questions—sometimes the same, sometimes changing—for millennia. What wisdom might we glean from voices across the ages? Paul offers an elegant response that is at once clear and challenging: “For in Christ Jesus neither circumcision nor uncircumcision—[we might insert a contemporary issue]—counts for anything; the only thing that counts is faith working through love.” The only thing that counts is faith working through love.

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Beyond Marriage…

*Originally written for the Methodist Federation for Social Action blog and posted here

One of the biggest fights friends in my master of divinity program ever had erupted over same-sex marriage. The question was not if it should happen—all were fierce advocates for equality—but how and when. On one side were strategic minds worried that a case brought before the Supreme Court too soon could set equality back. On the other were persons from less friendly parts of the country where the lack of equality for all would continue to mean equality for none.

It’s challenging to be radically progressive and pragmatically strategic. We in the United Methodist Church know this well.

But here we are, just a short time away from finding out how this Supreme Court will deal with the questions of marriage equality before it. And beyond what my friends or I could have imagined just a few years ago, there are social and political indicators to suggest the U.S. is “ready” for a sweeping ruling (whether or not these justices will be so bold is another matter).

Even still, while I celebrate the progress and the potential in this moment, I also warily wonder what and, more importantly, who it is “victory” on marriage would represent. While an ostensibly effective strategy for allaying fears and winning popular approval of marriage equality might be to present same-sex couples as “just like us” (notice the continued privileging of the heteronormative position), it is important that we consider who is in view, who is not, and what is given up to appear “acceptable.”

Being strategic toward very particular change isn’t necessarily being radically progressive toward thoroughgoing justice.

We would do well to pay attention to the subjects put forward as acceptable, as not too threatening to the status quo: to notice their social-economic status, gender, race, ethnicity, abilities, etc. And if we are concerned for justice, we ought to pay attention to the persons and issues not addressed or served all that well (or at all) by marriage equality as it has been conceived, who are in fact obscured and left behind by relatively elite and conservative interests in perpetuating a nominally expanded institution of marriage.

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