LGBTQ – Southwest Conference Blog

Bathrooms Matter

by Dr. Kristina “Tina” Campbell

When I was studying for my D.Min. degree, I was commuting between British Columbia and Minnesota to do my class work, so I pretty much took any class that was compatible with me being away from my responsibilities as the director of a treatment center for addiction.

One summer I signed up for a class on Hans Kung at Luther Theological Seminary, part of the consortium of schools where I was enrolled as a student. Being from out of town, I required student housing, so signed up to live in a dorm for the month I would attend class.

When I arrived at Luther, I was rather shocked and more than a little dismayed to discover that I was going to be housed in the men’s dorm. Alas, in this dark age, there were no dorms for women and virtually no female students attending classes at Luther. I was further mortified to learn that I would have to use the men’s bathroom in the dorm, and I was cavalierly informed by the dorm supervisor that I would be required to hang a sign on the door of the bathroom whenever I was occupying the space.

I gritted my teeth and complied with the bathroom protocol only to discover that my male dorm mates thought it was great fun to bang on the door and yell out obscenities when I was inside the bathroom. I could feel myself sinking into a feeling of depressed anxiety, always wondering who these door bangers were, and wondering if they were the people in the rooms next to mine. I couldn’t think of an appropriate response.

With these unfortunate bathroom experiences under my belt, I shuffled into the first meeting of my class on Hans Kung and discovered that it was being taught by the internationally respected theologian Dr. Warren Quanbeck. Dr. Quanbeck had attended discussions on Vatican II and was well known for his participation in the World Council of Churches. I felt right at home with his teaching style as he appeared in class in well-worn blue jeans and a plaid flannel shirt. Very Minnesota! As the class concluded, he announced, “Campbell, please stay after class.” I found myself wondering what awful experience could be next in my horrifying theological education.

Much to my delight and surprise, Dr. Quanbeck calmly announced to me: “You don’t need to study Hans Kung, but I was wondering if you would like to meet in my study to discuss T.S. Eliot?” This scholar of great grace had apparently heard of some of my work with the marginalized and of my interest in writing. I gratefully, extremely gratefully, accepted his offer.

As the weeks went by, Dr. Quanbeck revealed to me that he was dying, and that he wanted to know more about my work with Native American and Canadian belief systems. We had long discussions about many topics, and didn’t dodge the difficult subject of death. He made my weeks at Luther some of the most meaningful of my life. Dr. Quanbeck died shortly after I returned to Canada.

Sadly, bathrooms are still an issue, and Rep. Nancy Mace of South Carolina is trying to pass legislation that would prevent Sarah McBride, the first openly trans elected member of Congress, from using the women’s bathroom. Really, America, is this how we want to use our valuable time and energy???

Ms. McBride has gracefully stated, “I’m not here to fight about bathrooms,” but we need to take up her fight on behalf of any people who are being bullied for any reason.

In her beautifully poignant memoir, Sarah McBride speaks of the importance of human beings acting out a graceful and loving way of living in order to set an example for others to follow. She wants us to set the tone of how others will live and be. We are challenged to demonstrate our beliefs through our behavior.

In my experience at Luther, I had firsthand experience with this concept. The men who inhabited my dorm set an example of bullying. Dr. Quanbeck, on the other hand, modeled grace, acceptance, calm, and welcome.

We are the United Church of Christ where all are welcome. We will not allow Sarah McBride or any other trans person to be bullied or distracted from their calling. Bathrooms do matter. How we behave matters a great deal. We are challenged to live out the words “no matter who you are or where you are on life’s journey, you are welcome here.”

The Sacred Journey from Shame to Pride

by Christopher Schouten, pre-MID

Introduction

Happy Pride Month! Pride evokes different emotions and memories for each of us. For some, it conjures up joyous celebrations in the streets, parks, and bars with friends and loved ones, feeling a sense of community and safety. My first big pride parade in Chicago during my early 20s was transformative. For the first time, I felt like part of the majority, not a marginalized minority. It was both safe and surreal.

Others might question the purpose of Pride, wondering if such marches are still necessary or if Pride itself is a sin in a Christian context. These are valid questions. Let’s explore them together, starting with a biblical perspective.

Sinful Pride vs. Righteous Pride

The Bible contains numerous statements about sinful pride, such as Proverbs 16:18, which warns, “Pride goes before destruction, a haughty spirit before a fall.” C.S. Lewis described pride as the “anti-God” state, severing the spirit from God’s life-giving presence.

However, there is also mention of “righteous pride.” Paul the Apostle, for example, speaks of a healthy kind of pride in Galatians 6:4, “Each one should test their own actions. Then they can take pride in themselves alone, without comparing themselves to someone else.” He also expresses pride in the Corinthians in 2 Corinthians 7:4, “I have great confidence in you; I take great pride in you. I am greatly encouraged; in all our troubles my joy knows no bounds.”

Righteous pride encourages us to recognize and celebrate our God-given talents and achievements while remaining humble and grateful. It fosters healthy self-esteem and motivates us to use our gifts in service to others and to glorify God.

The Impact of Shame on LGBTQIA+ Individuals

For the LGBTQIA+ community, developing a sense of righteous pride can be particularly challenging. Growing up in a society that often condemns or marginalizes our identities can lead to a pervasive sense of shame and invalidation. This shame teaches us to hide our true selves and diminish our light, stifling our personal growth and depriving the world of our unique contributions.

The cost of this shame is significant. According to the Trevor Project, LGBTQIA+ youth are more than twice as likely to feel suicidal and over four times as likely to attempt suicide compared to their heterosexual peers.

Personal Experience

My journey from shame to pride has been long and arduous. I knew I was gay at 12, but the lack of positive representation and support made me hide my true self. In high school, I stayed in the closet, living in secrecy and shame, finding solace only in the acceptance of a few friends in my UCC church choir.

College brought newfound freedom and acceptance, but the damage was done. The shame I internalized in my youth continued to drive me, leading to overachievement as a coping mechanism. I sought validation through academic excellence, career success, and various accomplishments, hoping to prove my worth and avoid confronting my shame.

Overachievement and Addiction

Author Alan Downs, in “The Velvet Rage,” explains that shame often leads to overachievement and addiction in LGBTQIA+ individuals. I excelled in academics and career, learned multiple languages, and held leadership positions, all to avoid shame. Despite my successes, a deep sense of unworthiness lingered, manifesting in disproportionate anger and rage when triggered.

Addiction is another common coping mechanism. LGBTQIA+ individuals are more likely to struggle with substance abuse and process addictions like sex, gambling, or eating disorders. These addictions are often driven by the need to numb the pain of shame and seek solace.

The Role of God’s Grace

Healing from deep-seated shame and reclaiming our true selves involves embracing the transformative power of a higher power. Isaiah 43:1-4 reminds us that we are not defined by shame or judgment but are precious and honored in God’s sight. God’s unconditional love provides a foundation upon which we can rebuild our sense of self-worth.

Personal Growth Work

While God’s love is central to our journey from shame to pride, we also have personal responsibilities:

Self-Reflect: Spend time in prayer and meditation, asking God to reveal your true passions and callings.
Embrace Vulnerability: Share your authentic self with others to build supportive connections.
Find Your Passion: Identify and pursue activities that bring you joy and are true expressions of your God-given essence.
Be Your Authentic Self: Work to be your true self in all situations, rejecting the urge to hide your light.
Choose Love: Embrace God’s love and extend it to your inner child, fostering healing and self-acceptance.

Conclusion

If you are brave enough to begin this journey of healing from shame, you deserve to live in pride every day. The journey from shame to pride is a testament to the power of God’s healing love and a unique work of art that will be your legacy to the world. Be blessed and reassured that your Creator and this community of love will be with you on your journey.

Understanding Project 2025

by Rev. Dean Hokel

Project 2025 is a 900-page plan for an ideal America. It is a Presidential Transition Project spearheaded by Heritage Foundation and supported by more than 80 organizations, many well known for pushing hate and (white) Christian Nationalism. The goal is to take back our country from the radical left by developing a robust governing agenda and the right people to implement it.

Project 2025 greatly enhances the executive branch’s powers. The entire project is devoted to aggrandizing executive power by centralizing authority in the presidency. Opposition elements are seen as attempting to destroy the real community. Project 2025 paints progressives and liberals as outside acceptable politics, and anti-American.

Project 2025 imposes on all Americans policies favored by (white) Christian Nationalists. Targeting vulnerable communities is a core tenet of Project 2025. It would strip rights protections from LGBTQ+ people, immigrants, women, and people of color. It would dismantle much of the federal government and replace our apolitical civil service with far-right partisans it is already training in anticipation of a power shift.

There are two factors that are key to growing authoritarianism: stoking violence and corrupting elections. A Reuter’s investigation published in August 2023 showed that political violence began rising in 2016 in tandem with Trump’s leadership. National Counterterrorism Innovation, Technology, and Education Center (NCITE) published that same month found that threats against public officials are growing.

Project 2025 would politicize key institutions such as the Department of Justice and strip civil rights protections from multiple communities. Racism is evident in the Project’s denunciation of Critical Race Theory. Project 2025 appears to describe a two-fold threat. Internationally it is China. Domestically, it is the left, immigrants, the LGBTQ+ community, and those advocating for racial and social justice. They are treated as enemies of the state.

The LGBTQ+ community is treated as deviants with ill intent. The LGBTQ+ community and the “woke” are described as subversive elements aimed at destroying the country and its real values.

The Convention of the States (COS) president is Mark Meckler who is also co-founder of the Tea Party Patriots. Among the senior supporters of COS is ALEC, Michael Farris, former CEO of the anti-LGBTQ+ Alliance Defending Freedom and former Trump Chief of Staff Mark Meadows. Also supporting COS is Ben Shapiro and Charlie Kirk (Turning Point USA). The Convention of the States plan is to alter the constitution using Article V, which empowers states to call for a constitutional convention. The article reads, “on the application of the Legislatures of two thirds of the several States, shall call a Convention for proposing Amendments.” It should be noted that almost no rules apply to an Article V Convention and the consequences could be dire for our democracy and our civil and human rights. So far, 28 states, six shy of the required 34, have called for a constitutional convention aimed at sharply reducing federal powers. COS adopted a proposal to restrict the Commerce Clause, which is the basis for most federal environmental, labor, consumer and civil rights protections, and nullify all existing laws and regulations in conflict with COS reading of the Constitution.

(White) Christian Nationalism favors a government mandated by biblical principles, which excludes certain communities from civil rights protections. It rejects the separation of church and State, privileging religious beliefs over civil laws. Christianity should enjoy a privileged place in society, and that the government must take steps to ensure this is clear in every section of the plan.

The Project’s Christian Nationalist goals are inherent in its dehumanizing language about LGBTQ+ people, putting them in the same sentence as pornography and pedophilia, rejection of “wokeness,” its promotion of the “traditional family” writing that, “Families comprised of a married mother, father, and their children are the foundation of a well-ordered nation and healthy society. The federal government should recognize only two unchanging sexes, male and female. The Project wants a statement that the government will not enforce any rules against sexual orientation and gender identity discrimination by healthcare providers who receive federal funds in the Affordable Healthcare Act and indeed, the DOJ should aggressively defend a provider’s right to discriminate. Project 2025 supports Conversion Therapy. Under the banner of “Restoring the Family” Project 2025 aims to gut protection for the LGBTQ+ community. Rescind regulations prohibiting discrimination on the basis of sexual orientation, gender identity, transgender status and sex characteristics. The Project dehumanizes the trans- gender community. Gender affirming healthcare is considered child abuse. Reverse policies that allow transgender people to serve in the armed forces. They would restrict medical care for the transgender community. Project 2025 would abolish the Gender Policy Council and eliminate comprehensive sexuality education.

Regarding education, the Project would upend the accreditation requirements for schools and universities to remove rules the Project sees as biased against religious schools or doctrine, but still allow Title IV funds to be available to these institutions.

One of the Project’s key efforts is to replace as many civil service employees as possible with conservative partisans, and materials indicate they are already identifying and training those people. The plan is dedicated to eviscerating departments and agencies, essentially gutting the federal government. They have laid out in detail how to fire supposedly ‘un-fireable’ federal bureaucrats; how to shutter wasteful and corrupt bureaus and offices; how to muzzle woke propaganda at every level of government. Any employee that has been involved in diversity, equity, and inclusion should be subject to termination.

A particular target of Project 2025 are Diversity, Equity, and Inclusion (DEI) programs. Such projects are viewed as hostile attacks. The Project would end efforts to improve racial equity. It would end the teaching of Critical Race Theory. They would pass a new law barring the use of taxpayer dollars to teach Critical Race Theory.

Project 2025 would ban all abortions, ban all abortion pills, and restrict people’s body autonomy and sexual and reproductive health and rights. The DOJ would be required to prosecute providers and distributors of such medication. Because I don’t believe in abortion, you can’t have one! They would end Medicaid funding of Planned Parenthood. The Project would force all Americans, to abide by the wishes of those Americans for whom abortion violates the conscience and religious freedom rights. The Project actually attacks contraception in many different ways.

Project 2025 will defend the borders. “Immigrants are a crime-ridden-plague.” They would dismantle the Department of Homeland Security and use the military to protect the border – expanding the border wall.

Project 2025 would end programs to address climate change. Department of Energy should end its war on Fossil Fuel, respect the right of Americans to buy and drive fossil fuel cars. The Project opposes the eye sore of windmills. They want to open up many areas to oil, gas, and coal development.

We have always existed

by Rev. Louis Mitchell, Senior Pastor at Rincon Congregational UCC

Wikipedia offers this: Jewish law, or halacha, recognizes intersex and non-conforming gender identities in addition to male and female. Rabbinical literature recognizes six different sexes, defined according to the development and presentation of primary and secondary sex characteristics at birth and later in life. Jewish literature describes what today would be referred to as intersex such as the concept of a Tumtum being a person of ambiguous gender and/or sex as is the concept of the androgynos, being a person characterized with elements of both sexes. One aspect of Gender and Jewish studies is considering how the ambiguity recognized in Rabbinical literature has been erased and constructed into a binary and how this translates into Jewish practices.

It’s also been amended by some to include eight gender designations found in the Talmud –
The 8 Talmudic genders identified are as follows:
(1) Zachar (male), (2) Nekevah (female), (3) Androgynos (having both male and female characteristics), (4) Tumtum (lacking sexual characteristics), (5) Aylonit Hamah (identified female at birth but later naturally developing male characteristics), (6) Aylonit Adam (identified female at birth but later developing male characteristics through human intervention), (7) Saris hamah (identified male at birth but later naturally developing female characteristics), and (8) Saris adam (identified male at birth and later developing female characteristics through human intervention).

But what is the Talmud?

The Talmud (/ˈtɑːlmʊd, -məd, ˈtæl-/; Hebrew: תַּלְמוּד, romanized: Talmūḏ) is the central text of Rabbinic Judaism and the primary source of Jewish religious law (halakha) and Jewish theology. Until the advent of modernity, in nearly all Jewish communities, the Talmud was the centerpiece of Jewish cultural life and was foundational to “all Jewish thought and aspirations”, serving also as “the guide for the daily life” of Jews.

The term Talmud normally refers to the collection of writings named specifically the Babylonian Talmud (Talmud Bavli), although there is also an earlier collection known as the Jerusalem Talmud (Talmud Yerushalmi). It may also traditionally be called Shas (ש״ס), a Hebrew abbreviation of shisha sedarim, or the “six orders” of the Mishnah.

The Talmud has two components: the Mishnah (משנה, c. 200 CE), a written compendium of the Oral Torah; and the Gemara (גמרא, c. 500 CE), an elucidation of the Mishnah and related Tannaitic writings that often ventures onto other subjects and expounds broadly on the Hebrew Bible. The term “Talmud” may refer to either the Gemara alone, or the Mishnah and Gemara together.

The entire Talmud consists of 63 tractates, and in the standard print, called the Vilna Shas, there are 2,711 double-sided folios. It is written in Mishnaic Hebrew and Jewish Babylonian Aramaic and contains the teachings and opinions of thousands of rabbis (dating from before the Common Era through to the fifth century) on a variety of subjects, including halakha, Jewish ethics, philosophy, customs, history, and folklore, and many other topics. The Talmud is the basis for all codes of Jewish law and is widely quoted in rabbinic literature.

I’m not a Hebrew scholar, but I wonder when these observations of our ancestors of faith became unacknowledged and a hard binary came into being.

Even as many feel that this “new thing,” gender expansiveness, is confusing and born in modernity, there is much evidence that we have always existed all over the world and in most every culture.

If you’re interested in learning more, check out https://en.wikipedia.org/wiki/Transgender_history

All of this to say, names and pronouns are important. When someone trusts you enough to tell you who they are and how they’d like to be addressed, try not to take that tender trust lightly.

In our radical and expansive welcome, we will all have to learn, shift, and grow. I believe we’re ready and able to the task!

Be thoughtful, listen well, and love with your language.

There has never been ‘neutral ground’

by Rev. David Klingensmith

As a progressive Christian minister in the United Church of Christ, and as a gay man, I read with interest Phil Boas’ piece in the Saturday Republic. It comes across as that of a privileged, white, straight man.

I realize that Phil probably didn’t select the picture attached to his article, but I wonder how such an innocuous display of clothing with one rainbow band could be seen as being “bombarded with identity politics.”

Mr. Boas says that the people who are angry at Target “don’t want to erase gay people” because “many of those gay people are beloved family and friends.” He says that people just want “neutral ground.”

Phil, as a gay man and a Christian, I can tell you that from my perspective there has never been “neutral ground.” In most stores and in many cities and towns across America, even today, an LGBTQ+ person cannot ever find anything that acknowledges that they exist. When I was coming to terms with my own sexuality some forty years ago, a couple of gay magazines that were available then were hidden under wraps at the mall. You had to be brave enough to ask for them. For many young people who are struggling with their sexual and gender identity being able to see themselves and their struggle represented in society is important and affirming. Many young people are most afraid of talking with family members, especially if they come from a conservative background. And everyone who supports Pride month is aware of the sacrifices people made before and in the years after Stonewall.

Milton Friedman’s belief that corporations only have responsibility to make as much money as possible is also flawed. Corporations are making all sorts of ethical decisions every day, whether it is how much water they use, what chemicals they use, how they support their employees’ quality of life, and so on. And they certainly have the right to take a stand on such things as LGBTQ rights. If their stockholders don’t agree they can vote them out. But I applaud Target, Anheuser-Busch, and Disney, to name a few, for taking a supportive stance.

I believe that all people have the right to make their choices. If a family walks past the Target display and one of their kids asks about it, I support the right of parents to say, “We don’t agree with that” and share with them why they don’t agree. I support their right not to shop there. But I don’t support them asking the store to take down the display because it makes them uncomfortable.

So many of these arguments (usually by straight, white, evangelical Christians) seem to be fear-based. Many of the folks that espouse these views seem to fear that one day they and their views may be in the minority. But as someone has put it, “Equal rights for others does not mean fewer rights for you. It’s not pie.”

Happy Pride Month, Phil.

Called to Love, Not to Fear 

guest post by Clara Sims, intern MID at First Congregational UCC Albuquerque

In June, churches nationwide celebrated Pride month – affirming that all people in the LGBTQ+ community are our siblings in Christ, beloved, precious, and irreplaceable members of our faith communities. However, our love and celebration this year have been set against an alarming national backdrop of increasing discrimination, hate, and violence toward our LGBTQ+ communities and, especially, toward our trans and non-binary siblings.

This national trend hit home when several faith communities learned of a local church planning to host transphobic speakers after showing the film “What is a Woman?” This film seeks to investigate the gender-fluid movement, though it does so from a decided lens of dismissal, negative bias, and fear. When such a film debuts upon this national stage of violence and fear toward LGBTQ+ communities, from the banning of medical care for transgender youth in Texas to the targeting of Pride events by militant right-wing groups, it leads me and many faith-community leaders in the greater Albuquerque area to ask different questions.

Not “what is a woman?” but “what are we afraid of?” Are we really afraid of allowing people to claim and celebrate the wholeness of their humanity? Are we really afraid of people who feel worthy enough to celebrate who they are – as God made them?

Our faith calls us to question the validity of such fear. It calls us to ask what is at stake when we choose fear over love? 

As decades of data demonstrate, people’s lives are at stake. Trans lives, non-binary lives, queer lives. Children’s lives, unborn lives – the very same the recent Supreme Court ruling to overturn Roe v. Wade claims to protect. According to the Trevor Project, an organization that provides crisis support for LGBTQ+ youth, nearly half of LGBTQ+ youth seriously considered suicide in the past year. Suicide is an epidemic among LGBTQ+ youth. When leaders, from politicians to clergy, use fear-filled rhetoric to stigmatize children and teenagers who are simply seeking to live their lives with integrity, the impact of emotional, mental, and spiritual suffering is deadly.

The Gospel offers much on the validity of fear that stigmatizes entire communities – it has no place in the kingdom of God, no place in the good news we are to proclaim to one another. We are called to love, not to fear. “There is no fear in love, but perfect love drives out fear.” (John 4:18). 

The LGBTQ+ community are among the neighbors Jesus commanded his followers, over and over and in no uncertain terms, to love and treat with worth and dignity that the fallibility of our human judgments cannot set aside.

 As right-wing political-religious rhetoric doubles down on framing the beautiful diversity of gender and sexual identities and expressions among the LGBTQ+ community as counter to God’s will for creation, may we remember that our greatest commandment is to love one another, without criteria for who counts and who doesn’t. This will take courage and faith in the goodness of God’s community of creation; this will take risking ourselves to the blessing of a world in which everyone is needed, not as some want them to be, but as they truly are. 

Black Transgender Lives Matter

by Hailey Lyons

Every day, our black trans siblings deal with the intersection of white supremacy and transphobia. Every day they risk misgendering, violence, and murder simply by living as themselves. They are targeted for hate crimes and are the targets of racist and transphobic jokes from construction sites to comfortable CEO offices. Our president propagates white supremacy. Our supposed democratic republic sets up barriers to the recognition of trans people and institutes policies to further the exploitation of people of color. Our prison system profits from the mass incarceration of black people.

We in the UCC need to be uncomfortable. We need to challenge white supremacy in our own spaces just as much as we fight the system. We need to recognize our complicity in and benefit from the systems of whiteness. The UCC has done and continues to do much of that work, but we need to go further than consciousness-raising and discomfort. We must destroy white privilege. We must tear asunder the structures in place that affirm whiteness. We must reconsider our beloved traditions that keep many of our congregations in a bygone era rooted in whiteness.

Black trans activists started the LGBT equality movement in America, and it is precisely their voices that are being erased in current movements toward LGBT equality and recognition. Being Open and Affirming is not enough, we need to aggressively model celebration of the trans community in our congregations and in public. Too often the Open and Affirming creed is simply an open door that trans people walk through and realize that our congregations are just another heteronormative, cisgender-dominated space.

When Jesus stormed the temple grounds, upending tables and tossing out people and animals alike, he called out the temple for becoming a house of commodities. Rather than a holy place, the temple commodified the acts of worship into a system of profit condoned by the so-called priests of God. Jesus violently cleansed the temple of its commodification, disrupting an economy benefiting those in power and exploiting the people. The first Isaiah delivered a stinging rebuke on the stench of the multitude of burnt offerings given to God because they are rooted in the commodification of worship itself. He attacked the very system set up to atone for the sins of Israel because it was a morally empty venture intent on appeasing God by adhering to tradition without passion. Rather, the Israelites should, “learn to do good; seek justice, rescue the oppressed, defend the orphan, plead for the widow,”.

The churches of my Evangelical upbringing denied the existence of racism, denied the existence of those who weren’t cisgender. Even as they brought in diverse people, the theological message never strayed from white supremacy. The worship style changed, and the music became more upbeat and ‘contemporary’ – which was just a few thousand rip-offs of whatever U2 was producing – but the theology itself was morally bankrupt, leading them to commodify both the acts of worship and worship itself.

It is a privilege to be in the UCC where our theology acknowledges the sin of white supremacy and actively works to dismantle systemic racism. But don’t stop there. Let us carry forward the work into our liturgies, our polity, and our acts of worship. Let us dismantle the systems of whiteness still present in our congregations and hierarchies. For all lives to matter, black trans lives must also matter, and that means confronting our ideologies of white supremacy and transphobia, challenging those legacies wherever we see them, especially in our congregations.

“Prima Scriptura” and the Wesleyan Quadrilateral

by Hailey Lyons

Scripture – Prima Scriptura
Tradition – Teachings and History of the Church
Reason – Informed Interpretation of Scripture and Common Sense
Experience – Personal Interaction and Narrative

The Wesleyan Quadrilateral holds a special place in my heart. While I was still struggling to understand how to accept my identity, I came across it as a way of broadening theology beyond Sola Scriptura. The expression of the Quadrilateral I encountered emphasized Experience as a way of overcoming dominant scriptural interpretations where Reason and Tradition could not.

It is saddening to see that this expression doesn’t fully extend to our Methodist siblings. In a heated fight over the fate of LGBT members and clergy, the Wesleyan Quadrilateral has become the grounds on which the United Methodist Church divides. A stunted version of the Quadrilateral places outsized importance in Prima Scriptura and undervaluing Experience, denying our LGBT Methodist siblings the right of marriage and service in clergy.

I can’t emphasize enough just how heartbreaking such a fight is. The Quadrilateral has been the primary theological tool for training and teaching in the UMC for generations now, and it has wrought much good alongside the bad. Again, it was the theological bridge for me to accept my identity and move towards a more inclusive faith. It is by no means the ultimate model for theological study, but it was never intended to be. The fact that it has been taken to be so only further problematizes its use. Ridding the Quadrilateral of Experience isn’t the root problem, as dangerous as that’s proving to be.

The Quadrilateral’s hierarchy is the root problem.

Prima Scriptura is in principle not the same as Sola Scriptura. Prima Scriptura places scripture at the forefront of the Quadrilateral, while normally allowing Tradition, Reason, and Experience to be lenses of interpretation. Sola Scriptura deifies the Bible itself, placing it over and against interpretations Evangelical theologians and church leaders disagree with. Such a doctrine makes it easier to promote only one, authoritative interpretation of scripture and enforce inerrancy. Anyone utilizing the Wesleyan Quadrilateral would do well to understand the difference between the two and ensure neither they nor their ecclesial family cross into Sola Scriptura.

And yet Prima Scriptura already restricts the other elements of the Quadrilateral, influencing them into behaving circularly rather than collectively. When such occurs, in spite of being named a Quadrilateral, Outler’s theology reverts to the authoritarian Sola Scriptura. The checks and balances of the Quadrilateral become a mockery of theological study. We can strive as much as possible to create change within the system, but eventually we have to realize the problem is the system itself. Prima Scriptura has proven too tantalizing an opportunity for those who would do others harm.

What is the solution to the problem of Prima Scriptura? Many of our Methodist siblings have been better able to effectuate the checks and balances I mentioned earlier, keeping Experience in the Quadrilateral and coming to places of inclusion and progressiveness. But it still doesn’t solve the root problem, only postponing the discussion for another day.

There are two potential solutions: reform the Quadrilateral and make its elements coequal, or abolish it. Neither solution solves the divide in the UMC, but they offer hope for greater reform.

Reforming the Quadrilateral is a softer transition, but that doesn’t mean an easier one. It might create wider ground for discussion and disagreement, and might push congregations, conferences, and seminaries further towards inclusion. There is still much the Quadrilateral might offer in the way of orienting theology in a postmodern world, with an intersectional quality that allows for inward critiques. And yet, it would be irresponsible to ignore the tremendous difficulties Quadrilateral reformers have already faced in upholding Experience, much less creating a more equalized Quadrilateral. The results have been painful to say the least.

Abolishing the Quadrilateral cuts the conversation entirely in what may amount more to scorched earth than a clean break. It has the chance to fragment theological discourse from the academy down to local church bible studies and prayer meetings. But perhaps this raises the opportunity for new theologies to be written and implemented.

Any time Christian doctrine is reduced to so heavy an emphasis on scripture that it drowns out the collective experiences, traditions, and reasoning of individuals, it becomes a system of oppression and domination. This is made infinitely harder when the system upholds oppression and domination at its founding. Such an idea isn’t unique to Christianity, either.

Prima Scriptura must go, and with it the Quadrilateral.

What Does It Mean to be Transgender in the UCC?

by Hailey Lyons

I never imagined I’d be here today. I mean that in the sense that I’m alive, and also a member of a local church. I certainly didn’t set out on my faith journey expecting to end up here, and I’m sure I won’t be able to predict where that journey takes me in the future, either.

My upbringing wasn’t particularly unique; there were thousands of Southern Baptist pastors’ kids running around America playing sports and teaching youth groups at the time, and I’m sure that’s still the case today. The brand of masculinity thrown at me by my parents was also pretty generic: “be tough and lead.” I got the tough part down by playing multiple sports and settling down on football by the time I got to high school. The leadership part wasn’t as obvious – I sincerely doubt I would’ve been allowed to preach Sunday sermons at our church as a child. And yet there I was, teaching youth classes and subbing in for the occasional adult group. When Dad moved to a different slide of his hour-long – if we were lucky – sermon I was the one to click to it in PowerPoint. When my older brother led us in worship, I made sure his guitar didn’t sound too pitchy and that his vocals were turned up.

I’d say I had a solid relationship with God: I had an active prayer life, did multiple run-throughs of the Bible a year, and regularly read through a bookshelf filled with works of apologists like Lee Strobel, Ken Ham, and Rick Warren. And yet I had the nagging feeling I was missing something.

And because I didn’t have the language, much less the understanding to express what was missing, I blamed my discomfort on sinfulness. I labeled myself as prideful and mysteriously afflicted by the struggle of theologically wrestling with God. Why not? This was the attitude taken by all the preachers I knew. It was easy to excuse a lack of certainty – or too much of it – on some kind of internal struggle with pride and trying to figure out God’s will.

As a college student, my eyes were opened to the myriad experiences of humanity all around me. Arizona State University’s Tempe campus is – outside of COVID-19 season – a vibrantly diverse world unto itself.

It wasn’t long before I found that a good portion of my friends were members of the LGBT community, some more open than others. Some more religious than others too, and that really bothered me. Why did my Calvinist, Evangelical faith demand I view everyone as totally and indelibly depraved and unable to do any good outside the direct divine intervention of God Almighty? Why was it that the doctrine of predestination meant God wasn’t going to let some people go to heaven?

Layers and layers peeled back slowly and painfully. It took 3 years of deep questioning, pretending to be someone I wasn’t, and listening to the experiences of people around me. As a college ministry leader and youth teacher, half of my life was devoted to being on the church campus and “doing life” with other members. We were all trying our best to “work through our own salvation,” and the theological methodology was irrevocably tainted with shame and suffering.

Knowing what the consequences would be – largely because I’d gotten to know leadership’s orientation toward the LGBT community firsthand – I left my home church. It hurt worse than anything I’d ever experienced, and I felt like I’d wasted those 3 years. I didn’t want to lose the friends I’d made, or the community I’d helped build, or that indescribable feeling I used to get, arriving late to service and hearing 200 voices lifted up in corporate worship.

But the fact is that I didn’t waste that time. And while I lost friends, community, and a particular liturgy, I found something that made it all worth it: myself.

When I walked through the doors at Desert Palm UCC in Tempe, Arizona, my first impression was absolute shock. My former church had made a point of approaching newcomers, but the sheer amount of open love that I felt from everyone was mind-blowing.

It also helped doing research prior to even driving into the parking lot. When one looks up open and affirming churches or, as I did, look through a network like Gay Church, there are a lot of options that pop up around Tempe. Most are denominationally affiliated, with a few outliers that either unequivocally support the LGBT community in their faith statement or keep it intentionally vague.

A few things struck me immediately after looking into the UCC:

A clearly labeled, congregational polity
Engaged in Social Justice initiatives since its foundation
A comprehensive, Open and Affirming message without loopholes

And yet, even knowing this didn’t prepare me for the warm welcome I received.

In the weeks that turned into months of attending Desert Palm, I found people who respect my pronouns without question. People who were genuinely curious about my faith journey without asking me to conform my theology to some incredibly narrow faith statement.

So, what does it mean to be transgender in the UCC?

It starts with a warm welcome.

Since coming to Desert Palm, I’ve had the privilege to work on our new college and young adult ministry aimed at bringing the UCC’s message of radical love and commitment to social justice to Arizona State University by engaging with students in a way that doesn’t demand conversion or attendance at weekly propaganda meetings disguised as bible studies. We’re here to engage a diverse community with extravagant welcome that enables today’s youth to explore their faith journeys without fear.

Being transgender in the UCC is a blessing of welcome and safety, and an opportunity to further a Just World for All.

Guest Workers

by Carol Peterson

[Rev. Carol Peterson recently relocated to Tucson, having moved here from Virginia, and was part of the Southern Conference, Eastern Virginia Association. Happy to have Carol as a new contributor!]

I am new to the Southwest Conference and Arizona. I visited Tucson several times over the years from my home in Norfolk, Virginia to spend time with my parents, who, initially came here as “snowbirds”, and later became permanent residents. As they have aged (as have I), my spouse, Loen, and I decided to move out here permanently. So having been in Virginia for the better part of the last 30 years, we had a yard sale, donated much of our belongings, and set out across the country in our pickup truck and four little rescue dogs (sadly now, three), and arrived in Tucson the last week of November 2018, just in time for Thanksgiving.

Since then, we find ourselves still in the throes of transition, trying to find our footing in a new place, a new climate, a new culture in many ways, and new circumstances. How do we meet friends, where do we find connections to the LGBTQ community, and where can we find connections to a spiritual and church community? How then, do we find our place, our way of serving, our connection to community, here?

The gospel readings (Luke 10:1-20) yesterday gave pause, and peace. In it we are told that Jesus sent his followers on ahead of him in pairs to the various towns and villages. When there, he told them, bring peace, heal others, and proclaim to all who would hear you, that the reign of God is near. Don’t bring a lot of baggage, accept the hospitality that is given, eat what is set in front of you, and if you are not received, move on, again proclaiming, the reign of God is near.

I leaned over to Loen during the worship service and said, “I guess we’re one of the two by twos.” Wherever we followers of Jesus are sent, for whatever reason, we are sent to heal, bring peace, accept hospitality, and whatever the outcome, proclaim that the reign of God is near.

Our place is where we are sent. Our connection is to Jesus. Our community is wherever we find hospitality. And our task is to heal, bring peace, and always, proclaim that the reign of God is near. We are, we all are, after all, guest workers, reliant upon the hospitality of those with whom we live and work. And we may rest in the assurance that we are sent to where Jesus intends himself to go. (Luke 10:1).

Blessings to all, and we give thanks to God that we are here.