Author: Anderson, Scott D
Date published: January 25, 2011
Sunday, January 30
THE OPENING WORDS on the telephone call were familiar: "You don't know me but I know about you. . . ." Since leaving the Presbyterian ministry 20 years ago I've had a number of such calls.
The person on the other end of the line was a father whose 17-year-old son had just revealed to his parents that he was gay. The boy's parents felt a mixture of devastation and helplessness. As active Presbyterians in their local church, their first impulse was to call their pastor. The pastor's advice was to call me.
That afternoon I left work early and drove over to their house. The three of us sat and talked about a range of issues and concerns. "Are we, his parents, responsible for his homosexuality? Doesn't the Bible say this is wrong? Should our son see a counselor? What will people in our congregation think?" Along with the questions came tears of grief. Their son was not who they dreamed he would become. Their fundamental assumptions about faith, family and sexuality were all brought into question. Intuitively they knew that their family would never be the same.
It's a familiar story, and one that can be transformative. Though often painful and messy, it is shaped by a mysterious mix of letting go and taking in, of judgment and redemption. I have witnessed it many times, and the experiences have brought immeasurable joy into my life.
It's also a familiar dynamic in scripture, and one that the prophet Micah articulates with searing clarity. What makes Micah's witness memorable is that the emphasis falls on the saving action of God. Predicting military conquest at the hands of a foreign power fueled by aristocratic corruption in Judah, Micah foresees a time of peace when nations will beat their swords into plowshares (3:9-4:4) and a new kind of ruler will come- from Bethlehem (5:2). Micah's contemporary prophecy follows an ancient pattern of salvation history: the Israelites too were delivered from slavery and crossed the Jordan into the Promised Land (6:3-5). For Micah, God's initiative, though painful and messy, ends on a high note.
During my afternoon conversation with the parents of the 17-year-old, I had the privilege of sharing some of the story of how I became aware of my sexual orientation. I explained how I learned that there was no one to blame, that my identity as a gay man was a gift from God, and that the Bible was not a roadblock to acceptance but a message of hope for every gay and lesbian person and his or her parents. Over the course of the next year, the journey brought these parents more than a change of heart; it took them through a conversion experience to a spiritual awakening.
Another characteristic of Micah's prophecy is his cogent description of the sanctified life that flows from God's saving action: justice, which is the work for fairness and equality, with special concern for the powerless; mercy or kindness, a divine quality rooted in covenantal faithfulness and unmerited love; and humility, which is a deliberate, careful walk with God shaped by God's desires and will.
These three qualities of divine expectation are not three separate paths of discipleship. as if there were a division of labor in the community of faith between justice doers, mercy lovers and humble walkers-in-the-faith. This is no neat threepoint sermon; rather, the combination of the three qualities in one crisp sentence suggests some interplay and interdependence. Doing justice must include being merciful. A humble walk with God must embody justice. Justice, mercy and humility are inextricably linked, forming a holistic, dynamic lifestyle that sends us out into a world that God continues to redeem.
After coming out of the closet and fully embracing God's mercy in my own life. I was ready to start doing justice, working to change church policy so that no other gay sister or brother in the faith would have to experience what I went through in leaving the ministry. But after almost a decade of leading the charge in legislative combat within the Presbyterian Church (U.S. A.), I've learned through institutional inertia and personal exhaustion that systemic change doesn't happen without the personal transformation of others within the system, Doing justice must be rooted in the grace of a merciful God.
I understand the frustration and disappointment of my friends who believe that "justice delayed is justice denied." But conversion runs on God's time. Securing a majority vote on the floor of a national church meeting does not change hearts in a congregation. Appeals to "doing justice" fall on the deaf ears of those who have yet to experience the transformative power of God's mercy and thus to look at scripture with new eyes. Much to the chagrin of my fellow progressives, political strategizing doesn't make change happen. Instead, conversion is a bottom-up, one-personat-a-time process that is ultimately in God's hands.
Time and a deepening faith have shifted the focus of my yetto-be-recognized ministry. I no longer hop on the merry-goround of the national church debates, though I deeply respect and support those who are led to do so. The most important gift I have to offer is not my strategic sensibilities for legislative battle, but the imperfect witness of the grace I have received when God places someone in my path. My way of doing justice now is to love mercy by planting seeds of transformation one person at a time- seeds that only God can bring to harvest.
Sunday, February 6
1 Corinthians 2:1-16
RECENTLY REPRESENTATIVES of wisconsin Governor-elect Scott Walker asked me to assist with the Governor's Inaugural Prayer Breakfast in Madison. Walker, a young, dynamic conservative Republican and Christian evangelical who is the son of a Baptist minister, was swept into office fast November in the anti-incumbent tidal wave that hit most of the nation . Wisconsin became one of several states to flip from blue to bright red overnight.
Walker's religious and ideological pedigree made his request seem odd if not downright shocking. The Wisconsin Council of Churches, which I direct, represents a broad swath of our state's mainline Protestant and Orthodox communions. There is nary a conservative evangelical among us; furthermore, it's no secret that the council has been at odds with Republican leaders in the statehouse on a number of issues through the years.
I'm not sure why the governor-elect's staff called me. Maybe the Wisconsin Council of Churches was the choice of last resort, after others had turned Walker down. Perhaps we had some measure of statewide credibility and represented the kind of breadth and depth he wanted reflected in his Inaugural Prayer Breakfast. I gave his staff the benefit of the doubt; I agreed to help.
I've never been a big fan of these breakfasts. They began during the Eisenhower era to serve a Christian evangelical purpose among Washington's political elite and are now hosted by politicians of all stripes. Through the decades, as copycat events sprang up in state capitals around the nation, prayer breakfasts have at times morphed into a reflection of the worst of American civil religion, beginning as many do with the Pledge of Allegiance and ending with a rousing chorus of "God Bless America." Often their purpose is a thinly veiled religious baptism of the party or person coming into power. I've attended many that were filled with more hubris than humility.
So now I had the opportunity to have some input into one of these affairs for a new governor with whom I mostly disagree. What was God up to here?
Paul's letter to the church at Corinth, a congregation that is contending with big egos and conflicted theologies, offers a clue. Throughout the letter, the issue of social status - expressed in terms of comparison with others, boasting and being "puffed up"- is tearing at the very fabric of the Corinthian community. Paul sees that this social hierarchy is rooted in the conflicted parties' misunderstanding of wisdom. For Paul, their concept of wisdom has its roots not in the cross of Christ, but in the social life of the surrounding culture.
How are the Corinthians then to live? In contrast to other leaders in the Corinthian congregation, Paul oners the inadequacies of his own life and witness as an example. It was not Paul's worldly status and gifts that resulted in Corinthian faithfulness, but his weakness, vulnerability and humility. These allowed God's message "of Christ Jesus and him crucified" to be heard and received. It is this wisdom, and not the world's wisdom, that becomes the basis for community formation.
On the basis of my negative experiences with past prayer breakfasts, "humility, not hubris" became my unspoken goal as I helped plan this event. In recent years, some politicians sensitive to the diversity of our religious landscape have muted the evangelical emphasis and broadened the prayer breakfast to include leaders from a variety of traditions. Even in religiously homogeneous Wisconsin, where 80 percent of believers are either Catholic or Lutheran, this seems important. So my first question to the transition team was "Do you want the prayer breakfast to be an interfaith, inclusive affair?" "Yes, indeed!" I was told. This was a good sign, and the main reason I agreed to help.
The National Prayer Breakfast has the stated purpose of "being a forum for political, social and business leaders of the world to assemble together and build relationships which might not otherwise be possible." That's a noble goal for any prayer breakfast, especially in the current political climate.
As a participant in planning the Wisconsin event. I proposed we model this kind of community by seating the interfaith guests upfront. It would require an act of humility on the part of the new political leaders to make these changes, to give their guests dignity and voice instead of allowing them to be only window dressing.
There was lots of horse-trading over who would sit where and who would get to speak, but as it turned out, the breakfast was indeed an interreligious experience. Representatives from Muslim, Hindu, Buddhist, mainline Protestant, Roman Catholic and Christian evangelical communities offered prayers. The governor's staff decided, wisely, that there would be no head table; instead, the speakers were seated with the guests on the main floor. When all was said and done, the experience was a mix of hubris and humility.
The author is Scott D. Anderson, who is the executive director of the Wisconsin Council of Churches and a former Prexhyierian minister.