Episcopal Church Splits Over Gay Equality

Just posted to the online version of "The Nation," this overview of "how we got from there to here" was described by the Bishop of New Hampshire as "One of the fairest and most informed pieces I've read in the secular press."




By Drew Haxby
December 29, 2008

In the past five years, the Episcopal Church has found itself pushed to the forefront of the culture wars. After Gene Robinson, an openly gay man with a longterm partner, was elected Bishop of New Hampshire in 2003, Anglican bishops from all over the world quickly decried the move. Conservative congregations in the US and Canada left the national churches. Some aligned themselves with the Anglican Church of Nigeria and its outspoken homophobic leader, Archbishop Peter Akinola.

On December 3 of this year, these conservatives announced the creation of a new denomination, one that will compete openly with the Episcopalians for congregations and tithes. While not recognized by the Anglican Communion, the New York Times described this latest move as "the biggest challenge yet to the authority of the Episcopal Church," which "threatens the fragile unity of the Anglican Communion."

The Anglican conservatives have argued that the Episcopal Church acted too rashly in its acceptance of gays and lesbians into the leadership of the church. Archbishop Gregory Venables of the Southern Cone of America, called Gene Robinson's election "a slap in the face of the Anglican Church around the world." Reverend Nyhan of St. James the Just described it as "hubris of Biblical proportions, and that's a polite way of saying diabolical."

But in fact, Robinson's election was less an example of cavalier decision making than the outgrowth of a long and thoughtful debate within the Church. Following a request from the Lambeth Commission, the Episcopalian Church published a 135-page document entitled "To Set Our Hope in Christ," which detailed how the church had come to include homosexuals as equal members of the congregation.

Presenting both a theological and legislative argument for gay and lesbian equality, the document includes a long list of commission findings and carefully worded resolutions stating repeatedly how the Episcopal Church is "not of one mind" on matters of sexuality but is committed to "promot[ing] the continu[ed] use of dialogue." There's the 1976 Commission on Human Affairs asserting that "homosexual persons are children of God, who have a full and equal claim with all other persons on love, acceptance, and pastoral concern and care of the Church," or the creation of a moderately liberal guide on sexuality in the 1980s.

One rare moment of drama came in 1995, when the Bishop of Newark was put on trial within the church for his ordination of an openly gay priest. Again, the Episcopal leadership looked to find a middle way: while "not giving an opinion on the morality of same-gender relationships," it refused to convict on the grounds that "there is no core doctrine prohibiting the ordination of a non-celibate homosexual person living in a faithful and committed sexual relationship," and that "the Anglican tradition has encouraged theological diversity."

This glacial move towards equality did not sit well with conservatives within the church, a testament to the inevitable shortcomings of compromise and incrementalism. In 1997 yet another Commission stated in despairing tones: "'Dialogue' has become, for many people, a code word for deadlock," and "Mandated dialogue on human sexuality has run its course." Unable to convince conservatives within the Church of the basic equality between heterosexual and homosexual relationships, and unwilling to abandon its tradition of plurality and legislative democracy, the Episcopal Church found itself confronted by an irreconcilable crisis despite its many efforts to avoid one.

As Rev. Susan Russell, President of the Episcopalian LGBT group Integrity, put it: "The number of conferences, of consultations, of opportunities for us to come together in different formations, to talk across the divide, meet at round tables, to talk about what unites us instead of what divides us, to find resolutions that have compromised language, that give local options...all of those were never acceptable to the religious ideologues."

And so it is that, among those Episcopalians who've been involved with this conflict, the general attitude is one of frustration. Rev. Ian Douglas is a professor at the Episcopal Divinity School in Cambridge, MA, and is quick to disparage the conservatives' move to bring in the African churches. "I find it fascinating," he said, "that those who claim to be traditionalist, particularly when focused on matters of human sexuality, which I would grant they are, have been drawn to a radical innovation in Anglicanism that contravenes the ancient councils of the church."

In the Anglican Communion (the international confederation of churches that trace their ancestry back to the Church of England) the individual provinces operate more or less autonomously. As Rev. Douglas notes, the conservatives' inclusion of likeminded African churches is in violation of this tradition, a reworking of the most basic structure of the church.

Still, the fact that the conservatives were forced to do this is telling in itself. Roughly 100,000 Anglicans in the United States and Canada have left their respective national churches, less than five percent of the 2.3 million members. "It's a tiny fraction of the church," said Jim Naughton, of the Episcopal Diocese of Washington. "Yet it's being played as if the church is splitting." As many Episcopalians have pointed out, the conservatives did not have the internal backing to overturn Robinson's election--even with the efforts of the African Churches and several fundamentalist lobbies. Their recent decision to disaffiliate is a last ditch gamble to assert their preeminence in North America.

How it will play out remains to be seen, but in the meantime the Episcopal Church might finally start to move on.

Drew Haxby, a former Fulbright scholar in Nepal and MFA graduate, is a Fall 2008 intern at the Nation magazine and a freelance journalist based in New York City.

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If you remember nothing else from this piece, remember this: "In the meantime the Episcopal Church might finally start to move on."

From his pen to God's ears!!!

Epiphany Three

Collect of the Day: Epiphany 3
Give us grace, O Lord, to answer readily the call of our Savior Jesus Christ and proclaim to all people the Good News of his salvation, that we and the whole world may perceive the glory of his marvelous works; who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

Luke 4:14-21
Jesus, filled with the power of the Spirit, returned to Galilee, and a report about him spread through all the surrounding country. He began to teach in their synagogues and was praised by everyone. When he came to Nazareth, where he had been brought up, he went to the synagogue on the sabbath day, as was his custom. He stood up to read, and the scroll of the prophet Isaiah was given to him. He unrolled the scroll and found the place where it was written:

'The Spirit of the Lord is upon me,
because he has anointed me
to bring good news to the poor.
He has sent me to proclaim release to the captives
and recovery of sight to the blind,
to let the oppressed go free,
to proclaim the year of the Lord's favor."

And he rolled up the scroll, gave it back to the attendant, and sat down. The eyes of all in the synagogue were fixed on him. Then he began to say to them, "Today this scripture has been fulfilled in your hearing."

Bill Fleener: Proclaim Good News!

A year of the Lord's favor, and a day of vengeance of our God...

Given the limitations of Hebrew, with only concrete words, the conceptof the overwhelming mercy of God could only be hinted at by numbers.

God's mercy is to God's wrath/vengeance as 365 is to 1. The same point as God will wreak vengeance on evil deeds to the 3rd or 4th generations, but will show mercy to thousands for good deeds. Again,1,000+ to 3 or 4.

Maybe our own guilt makes us focus on wrath and vengeance, but that is not what the Bible says. God's mercy and love set sins as far away as the east is from the west.

Proclaim the GOOD news!

Bill Fleener, Sr.
Priest of the Diocese of Western Michigan, retired.

Amy Spagna: We are the Lord's appointed

Is it possible that we saw this very thing take place at Washington National Cathedral, with the Investiture of the 26th Presiding Bishop?

For so many, this passage from Luke sums up both who this Jesus is, and "the mission of the Church." Jesus is preaching - well, attempting to, anyway - in his hometown. He's trying to tell the people who remember him jumping into mud puddles as a boy, and working in his father's wood shop as a young man, what he's really here to accomplish. He's got a very specific job, which is to bring the good news of God's love to those who haven't yet heard or believed it, and to tell those who aren't aware of it that God does indeed look upon them favorably.

Of course, they don't believe it. What, Joseph's kid, saying these things? Impossible. Impossible that God could give His blessing to the beggar on the corner, much less to anyone who isn't Jewish. And yet, there he is, doing it anyway.

Throughout the Gospel accounts Jesus makes a point of hanging out with the slimy underbelly of1st-century society. The writers also take pains to point out that the slimy underbelly often has more faith than for which it is given credit. Take, for example, the story of blind Bartimaeus that was heard in many places this past week. Nobody who tossed a coin into his cup probably thought that a blind man, who was obviously paying the price for some sin or another, would have his sight restored simplybecause he believed enough to ask for mercy. Ironic, that a blind man saw and understood what so many others could not, until after the crucifixion: this Jesus was special, because the spirit of the Lord was upon him.

Not much has changed in the world in the past 2000 years. The slimy underbelly of society is still there, it still needs help from those in more privileged positions. So what are we gonna do about it? One of the less well-publicized outcomes of last summer's General Convention was the focus both Houses directed towards the UN MilenniumDevelopment Goals. The MDG's are, if properly implemented, good news to the poor who so desperately need the physical resources they will provide. The MDG initiatives are also good news to those who are poor spiritually, who need the message we Episcopalian Christians bring: see, this thing is being fulfilled in front of you, today, in the here and now.

And what a chief messenger we have in Bishop Katharine Jefferts Schori. She keeps saying that what we're about in terms of mission is helping those who need it the most. Which is what "Gospel" is, really. As a friend kept trying to get across before he died, each of us is a gift that is meant to be shared, because there is always someone out there who desperately needs what each has to offer. Episcopalians have a heck of a lot of good stuff - that is, if we can stop bickering with one another long enough to see the blind Bartimaeuses of the world and offer that stuff to them.

We are the Lord's appointed in this tremendous task. So let us join with Bishop Katharine, and proclaim by both word and deed that this is indeed the year of the Lord's favor.

Susan Russell: "YES!"

"YES!" from An Inch at a Time 's reflections on the Investiture of the 26th Presiding Bishop:

I was reminded when the Gospel lesson was read … the story from Luke about Jesus “coming home” to Nazareth and preaching a similar sermon to his own hometown crowd … that the response was not to have “cake on the lawn” and a reception honoring the village-son-returning-home. Rather, challenging their status quo turned them into an enraged mob that tried to throw him off the cliff. And I wondered if in some way this Episcopal Church … striving to “be Jesus” in the world today … isn’t facing precisely the same reaction from some of our Anglican hometown crowd.

Our proclamation that “the year of the Lord’s favor is NOW” by working to fully include all of the baptized into the Body of Christ, by raising up into leadership women with grace and faith and gifts and power and by embracing MDGs that push us to reach out to the marginalized, oppressed and captive in very real ways has sent some looking for a cliff to throw the American Episcopal Church off. The Good News, of course, is that our Lord moved through the crowd miraculously unscathed – and that, I pray, will be a miracle that will surround +Katharine as she represents us to the world.

Alex Kim: Jesus' Mission Statement

Thanks be to God! This is the sort passage a preacher ends a sermon on that simply hushes the entire church. I speechless, but incredibly thankful to know that our God came into humanity in order "bring good news to the poor, to proclaim release to the captives and recovery of sight to the blind, to let the oppressed go free, to proclaim the year of the Lord’s favor." Jesus selects a passage of scripture that defines the rest of his human ministry. And now, our next Presiding Bishop has taken up a similar mission, and calls us all to join her. What inspiration!

What's also very interesting here is to compare Jesus' quotation of scripture (Isaiah 61) and the original text itself. They read virtually the same, but at the end, Isaiah says, "To proclaim the year of the Lord's favor, and the day of vengeance of our God". Jesus omits the "vengeance" part, and I tend to trust the exegesis of the Word made flesh upon the Word. Self-righteousness, judgment, and vidication - when Jesus stopped short of "vengeance", he rejected these as part of his human ministry.

In light of last Sunday's gospel featuring Bartimaeus, Jesus' "mission statement" is even more powerful. When the gospel was being read in church, my mind went dumb at the line that said, "Take heart, get up, he is calling you." That's exactly it.This week, let's take heart and get up - Jesus calls us to the same mission for which he became one of us. What an amazing opportunity.

Alex Kim

Richard Taliaferro: Follow Me

Folks,

We can use Luke 4:14 as a basis for a geater effort to open up our church to all. Many of the poor, emphasized in this story of Jesus, want more than a handout they want hands out in greeting. The traditional English and Episcopal concept of the parish is that it is to be a microcosm of the community. If we make baptism and church membership more "user-friendly," we are more likely to be able to embrace the poor and free the oppressed in our communities. When Jesus called his disciples, he did not subject them to a lengthy and diffcult process of inclusion. The Gospels tell us that Jesus said "Follow me," knowing that as they followed him, they would gradually develop in their faith.

Richard Taliaferro

Ann Fontaine: Favor

Ann Fontaine offers some reflections on her blog ... what the tide brings in ... as well as these questions for contemplation on "favor:"

What does it mean when Jesus proclaims the year of the Lord's favor?

• A party favor is a gift to those who show up.
• When someone does us a favor - we try to return it or at least pass it on to others.
• Mary was favored among women - bringing God to birth in this world.

If we have God's favor - what is our response? When have you felt "the Lord's favor"? When have you returned the Lord's favor?

Jean Olsen: The Investiture

About a month or so ago, I started planning a visit to Washington DC to see a friend of mine, and he suggested that I come around the beginning of November, not just for All Saints/All Souls, but also for the investiture of our new PB at Washington National Cathedral. I arranged some time off from work and made my plane reservations. As luck would have it, I got a non-stop flight from Salt Lake City to Washington DC National for a round trip fare of less than $250. Neither my friend nor I received tickets, but my rector (Lee Shaw) did, and he passed them along to me, since his plans had changed and he couldn't go.

Almost from the moment of her election in June until now, I have been excited about how the "new PB' and her administration will work itself out in the next 9 years. She faces some sizable challenges, but I know that with the support and guidance of the Holy Spirit she will not only hold her own among the primates of the Anglican Communion, but will be a force for reconciliation and understanding. My prayers are with her now, and will continue for a long time.

Pax et bonum, Jean

Jean Olsen
Taylorsville UT
(St. Stephen's Episcopal Church, West Valley City UT)

Bill Carroll: #3 of 3 -- Welcoming children

May God give you peace!

“Whoever welcomes one such child in my name welcomes ME.” These are our Savior’s words, written in the Holy Gospel.Jesus says something very similar to us in the twenty-fifth chapter of Matthew. Referring to those who are hungry, thirsty, naked, or sick, as well as to those who are prisoners or strangers, he says “As you did it to the least of these, my brothers and sisters, you did it to ME.”Once again, elsewhere in the Gospels, Jesus makes a similar point about missionaries: “Whoever receives one whom I send receives me.”

We might say that children and other people who are little in the world’s eyes are missionaries. Jesus sends them to us to preach the Gospel. And, to do so, they don’t have to say a word. By their very presence among us, they proclaim the Kingdom of God.In these sayings, Jesus identifies himself with others, especially with those who are poor and suffering. This is the biblical basis for our baptismal vow to “seek and serve Christ in all persons.” His choice of children, like God’s choice of the poor throughout the Scriptures, is based on their vulnerability and their need for help.

In the Exodus story, for example, God chooses Israel, not because they are a great nation, but because they are being oppressed and God hears their cry. As Christians, we find expect to find Christ in ALL people. It is especially important that we look for him in children and the poor. This is part of the great reversal that happens in God’s Kingdom. God turns the world upside down. The last become first, and the first become last. Little ones begin to lift themselves up in the strength of Jesus, the risen Messiah. It would not be an exaggeration to call this God’s Revolution, although, unlike most revolutions, it is utterly non-violent. Neither the poor nor children should be romanticized. Anyone who has worked with either knows that, as individuals, they can be just as sinful as the rest of us. Dorothy Day, the founder of the Catholic Worker movement, who lived her life in community with the poor, liked to remind people that it is not because they are particularly good that God chooses them, but because they need help. But, as Dorothy knew well, it is also because they bear the sins of our society in a disturbingly acute way. In particular, our greed and violence fall disproportionately upon the shoulders of the little ones, whom Jesus calls his brothers and sisters.

Throughout the world, women and their dependent children are especially vulnerable. I am convinced that the burden of our sins will not be lifted fully from us until we turn toward Jesus in the poor. We, with them, are harmed by our broken relationships, by our chosen isolation that destroys community and leaves death-dealing poverty in its wake. As our Catechism teaches, we are made to live in harmony—with God, with each other, and with the earth. One of the chief purposes of the Church is to restore the community of creation, which we have broken through our greed and violence. It’s for this reason that we promise in Holy Baptism to “seek and serve Christ in ALL persons, loving our neighbors as ourselves.”

As I was preparing to preach on the passage from today’s Gospel about Jesus and children, I was speaking to Tracey on my cell phone. She was picking our son Danny up from school, and I was on my way to bring communion to a member of the parish. It was Danny’s first day back at Beacon School after a day or two out with strep throat. I asked Tracey if they were glad to see Danny—“they” meaning his teachers and the other folks at Beacon. At first, she misunderstood me and thought I was talking about her: “Of course, I’m glad to see him,” she said. But then I explained. I was really thinking about how each member of the staff at Beacon, not just the teachers and aides in Danny’s classroom, tend to greet him by name when he arrives in the morning and to say goodbye by name when he departs at the end of the day. They seem genuinely glad to know Danny.

Now, this really impresses me. It takes a lot of effort to instill this kind of active hospitality in an entire community. I’d like to know their secret as we begin to train greeters for Good Shepherd and to ask ourselves how we might become more welcoming as a parish. But that’s a sermon for another day.

Back to Tracey and her answer to my question. What she said was, “Yes, they were very glad to see him.” And then I said something that took me by surprise. “Isn’t it great,” I said, “to have a school that really loves your child?” Hospitality is a revolutionary virtue. By it, we welcome strangers into our lives. We create safe spaces for strangers to be themselves. We welcome them into our homes and hearts, without requiring them to change. Hospitality is a bit like God’s creation of the world. God establishes creatures in their own distinctive being. God lets creatures be. Without competing with them. Without coercing them.

God allows them to be what they are and to be free. Assimilation is the enemy of hospitality. So is xenophobia, the fear of strangers or foreigners. Indeed, the Greek word for hospitality is xenophilia, friendship with strangers. The funny thing is, hospitality does change us. We are necessarily changed when we enter into new relationships. The differences others bring into our lives challenge us to stretch and grow. But not in the way that coercive models of cultural assimilation might suggest. Rather, friends help us to become more fully ourselves. Indeed, they become internal to our self-definition, so that, without ceasing to be who we are, we come to define ourselves in relationship to them.

And we in turn help them in similar ways. Children too are strangers. The sooner we realize this, the better. Like the Lord Jesus, they defy our expectations. Welcoming any child, like welcoming the Christ child, changes us forever. An entire family must readjust itself and its emotional dynamics, as it begins making room to receive a child, who will bring God knows what. Blessings to be sure, but also grief. Joy, mixed with heartache. It’s true of most human relationships worth having. A child will not flourish unless he or she receives an active welcome. We literally love children into being. This is one of the reasons for the service in our Prayer Book entitled “A Thanksgiving for the Birth or Adoption of a Child.” This service frames the entry of a child into a family in terms of Christian love, recognizing that loving a child to maturity is a long and patient labor in the Lord.

It’s great when we have families and communities that love and welcome children. That truly are safe places for them to grow and flourish over time. Too often, we do not. At the same time, we might ask whether our communities and our families are so hospitable to the other little ones Jesus names—to the least of these, his brothers and sisters, namely to the poor. How do our society and our families make a safe place for them? How, if at all, do our society and our families encourage community and solidarity with the poor? Wouldn’t it be great if we loved these children of God? If we knew them by name, so that there burdens became our own.Some of us do. But all too often, those who are hungry, naked, thirsty, or sick, as well as those who are prisoners or strangers, meet with little hospitality among us. They meet with a closed door, if not a stick or a gun. And lest you think I’m climbing up on a soapbox and ignoring today’s Gospel, let me remind us that many of these persons, the poorest of them in fact, are children, along with their mothers. Today, I challenge this parish to begin to think about our outreach programs. We have demonstrated our concern for the poor.

As individuals and in some cases as a community, we do serve them. Nevertheless, I challenge us to think about how we not only meet immediate needs, but begin to attack the root causes of poverty. This month we will begin a conversation about how we might make a difference in this town, in our region, and in our world. The outreach committee will meet soon (look for an announcement in the newsletter) and we will make a proposal to the Vestry about how to allocate resources and spend our time and energy to form partnerships that make a difference for the little ones whom Jesus loves.

In addition, on October 19, an ecumenical coalition, myself included, will sponsor an event at Christ Lutheran Church in support of the National Council of Churches’ Let Justice Roll Campaign. This is a nationwide campaign. In Ohio, we are seeking the passage of the Ohio Minimum Wage Amendment, which will be on the ballot this November. As people of faith, we are trying to educate the public about the moral issues involved, when working people are not able to meet their basic needs. How can they for $200 a week in take home pay?

At Cardboard City last week, some of us were privileged to hear our brother Keith Wasserman, the founder of Good Works, preach an impassioned sermon that demonstrated in great detail that people cannot meet their needs for this amount of money. Keith ought to know. He works with people who have become homeless, people he reminded us who come from neighborhoods like ours. He Keith urged us to be intentional about forming relationships with poor people and to ask all candidates for public office about their friends who are poor.

This is not a partisan issue. Churches are not free to advocate for a party or a candidate, nor should they be. The Episcopal Church, moreover, only appeals to the conscience and does not tell members how to decide on any issue, partisan or not.

Nevertheless, as churches, we are free to speak to moral and social issues. Despite what the IRS is now doing to my colleague Ed Bacon and All Saints’ Episcopal Church in Pasadena over their opposition to the Iraq War, this is our first amendment right. More importantly, even if were illegal to do so, our discipleship demands that we speak out on behalf of poor and suffering persons everywhere—and that we work tirelessly to end the causes of their suffering. A living wage is a moral issue—indeed, a life and death issue for some—and I believe it is addressed directly by the Gospel.

The Episcopal Church is already committed to a living wage. In 1997, 2000, and 2003, our General Convention urged Episcopalians to advocate a living wage at all government levels, in every diocese and every community throughout the United States. As a Church, we are currently committed to raising the minimum wage to $8.70 an hour, which is more than the Ohio initiative calls for but less than a living wage in some parts of the country. As early as 1908, the Lambeth Conference of Anglican bishops was calling for a “just wage.” At 7 p. m. on October 19, I urge you to attend the meeting at Christ Lutheran Church, to hear the evidence for yourself, and then to vote your conscience this November.

But for now, remember that, in the portion of Mark’s Gospel we heard today, Jesus continues to redefine what it means to be powerful. Those who are great in his community, Jesus says, will be those who serve. For Christians, he is suggesting, strength is found in solidarity and service and never in domination. And so, Jesus puts a child among them, as a sign of all those whom they must serve, and says “Whoever welcomes one such child, welcomes ME.”

Bill Carroll: #2 of 3 -- A Gospel of freedom, a Gospel of life, a Gospel of peace

Jesus isn’t making this up. Neither is Luke. These are the words of Isaiah the prophet:“The Spirit of the Lord is upon me, because he has anointed me to bring good news to the poor. He has sent me to proclaim release to the captives and recovery of sight to the blind, to let the oppressed go free, to proclaim the year of the Lord’s favor.” Thus says the Lord through the prophet Isaiah, chapters 61 and 58.

These are old words. Ancient words. Words filled with grace and power.

If there’s anything new here at all, it’s the way Jesus applies them to himself. “Today, this Scripture has been fulfilled in your hearing.”Jesus is the Lord’s Anointed, the Messiah. The Spirit of God rests on him. He brings good news of God’s gracious favor, of God’s justice, of human freedom. In Jesus, God’s Kingdom is at hand.Scandalous enough to claim that kind of thing for himself. And yet Jesus goes further.In Luke, Jesus begins his ministry with a sermon about the ways God acts to save outsiders.“There were many widows in Israel,” says Jesus, “in the time of Elijah, but he went only to a widow in Sidon.”

“There were many lepers in Israel,” says Jesus, “in the time of Elisha, but he healed only Naaman the Syrian.”Our Lord’s first sermon is scandalous, very much like the words of the prophets. Like them, he is nearly killed for his trouble. “But he passed through the midst of them and went on his way.”

Beloved, the Spirit of God is a wild, uncontrollable Spirit. This Spirit stretches and breaks open God’s people, so that outsiders might come in. This Spirit is holy, unquenchable fire. This Spirit brings life in the midst of death to poor and oppressed people everywhere.

It spoke by the prophets. It rests on Jesus…….It also rests on US.

Brothers and sisters, we have been sealed by the Holy Spirit in Baptism and marked as Christ’s own forever. May we preach the same good news for which he lived and died. A Gospel of freedom, a Gospel of life, a Gospel of peace. Amen.

Bill Carroll: #1 of 3: Let Justice Roll Down

From Bill Carroll:

I have three sermons to post here. Luke 4 is very important to me, and to anyone who wants to follow Jesus and live out the Good News that he preached. The first is the sermon I preached at a living wage rally in support of Ohio Ballot Issue 2 this Nov. The rally was part of the Let Justice Roll campaign. The second is a short reflection on Luke 4 preached to seminarians in the chapel at Sewanee. The third is a sermon concerning the Millennium Development Goals, preached at my present parish, the Episcopal Church of the Good Shepherd in Athens, OH.

Let justice roll down like waters, and righteousness like an ever-flowing stream. These words are filled with FIRE. They were first spoken more than 2700 years ago, by the prophet Amos. But they were also spoken, again and again in our own time, by that uniquely American prophet, Martin Luther King. Dr. King was able to speak in the public square in a way that invited ALL people to join in a sacred movement for justice. King was a disciple of Jesus and a martyr of his Church. He was also a gift for all humanity.King was not afraid to speak out of the distinctiveness of his own Christian tradition. He spoke as a pastor, indeed as a Baptist preacher in the prophetic tradition of African American Christianity.

King was a leader among an oppressed People, who had survived slavery only to face systematic segregation and violence. He was the descendent of Christians who were taught “Slaves, obey your masters” but instead heard “Let my People go.” He was an apostle of love, who lived out the Good News of Jesus in a way that speaks powerfully, if dangerously, to us today. King spoke as a Christian, but, in so doing, he appealed to deep longings of every human being for freedom and righteousness, for brotherhood and sisterhood, for what he called the Beloved Community.King also had a unique ability to appeal to the better instincts of this country.

He referred to the unfulfilled promises of America, which has never fully matched its rhetoric with its ACTION, especially when it comes to people of color, to women, and—yes—to working people . “I have a dream,” he said, “that one day this nation will rise up and live out the true meaning of its creed. ‘We hold these truths to be self-evident that all men are created equal.’”Our passage from Amos makes a fierce indictment against God’s People. In it, God condemns our worship if doesn’t serve justice. God says: “I hate, I despise your festivals, and I take no delight in your solemn assemblies…Take away from me the noise of your songs; I will not listen to the melody of your harps. But let justice roll down like waters and righteousness like an ever flowing stream.”

When King spoke these words, he was indicting America, just as surely as Amos indicted God’s people Israel. King lived, as we do, in an America where people dare to worship GOD, but ignore the prophetic demand for justice at the heart of the Scriptures. Year after year, we see politicians who stand against everything Dr. King fought for, making pious speeches on the day of his birth. We have made him a saint, perhaps, so that we might dismiss him more easily. How easily do we forget that King’s vision was not limited to ending legal segregation! How easily do we forget how he confronted our nation with a shining vision of a beloved community that has not yet arrived! King’s dream was not limited to racial justice, though we should be quick to add that even here, his dream, like America’s promise, remains unfulfilled.

If anything, in the last thirty years or so, we have moved backwards. King’s dream included peace and justice among nations. It also included justice and fairness for working people. King stood with working people, as they fought for better wages and working conditions. He was assassinated in Memphis, where he had gone to support striking sanitation workers. Frequently in speeches, he connected the labor movement to the movement for civil rights. In a 1965 address, he said that the labor movement was “the principal force that transformed misery and despair into hope and progress. Out of its bold struggles, economic and social reform gave birth to unemployment insurance, old-age pensions, government relief for the destitute and, above all, new wage levels that meant not mere survival but a tolerable life.”

In another speech, he said that he knew “of no more crucial civil rights issue facing Congress today than the need to increase the federal minimum wage and extend its coverage.” King went on to say that “a living wage should be the right of ALL Americans.”It is therefore fitting that the nationwide campaign for a living wage is called “Let Justice Roll!” We are continuing in the legacy of Dr. King, as well as that of the biblical prophets. It is no accident that the NAACP has endorsed this campaign, along with the National Council of Churches of Christ and many religious bodies, including my own Episcopal Church, the Evangelical Lutheran Church in America, the Unitarian-Universalist Association, the Presbyterian Church USA, the United Methodist Church, the American Friends’ Service Committee, the American Baptist Convention, and many, many more. These bodies have endorsed this campaign, which is working toward initiatives similar to Ohio Ballot issue Two throughout the United States, because this is the right thing to do. Many of these traditions have strong and explicit social teachings about economic justice that single out a living wage as a basic goal that members and congregations should pursue.

The Roman Catholic Church has been advocating a living wage since Pope Leo XIII issued the encyclical Rerum Novarum in 1891. The United States Conference of Catholic Bishops’ 2006 statement speaks in a particularly eloquent way in favor of what amounts to a growing ecumenical consensus: Work has a special place in Catholic social thought: work is more than just a job; it is a reflection of our human dignity, and a way to contribute to the common good. Most importantly, it is the ordinary way people meet their material needs and community obligations. In Catholic teaching, the principle of a living wage is integral to our understanding of human work. Wages must be adequate for workers to provide for themselves and their families in dignity. Although the minimum wage is not a living wage, the Catholic bishops have supported increasing the minimum wage over the decades. The minimum wage needs to be raised to help restore its purchasing power, not just for the goods and services one can buy but for the self-esteem and self-worth it affords the worker.

This statement resonates not with an isolated proof text or two, but with the central themes of the whole Bible. It also agrees with the best moral insights of many who claim no particular allegiance to the God of Abraham.Again and again, the Hebrew prophets remind God’s People that they were slaves in Egypt until God set them free. Again and again, the prophets call God’s People to more faithful observance of the covenant. Central to this task is establishing justice for poor people, immigrants, and the oppressed, especially widows and orphans. The New Testament continues in the prophetic tradition, and it is equally clear and unambiguous: “If you do not love your brother or sister whom you do see,” says John, “You cannot love the invisible God, whom you don’t” Jesus teaches us to pray “Thy Kingdom come, thy will be done, on earth as it is in heaven.” He also teaches us to love our neighbors as ourselves. In the Bible, love means action. Our worship must serve justice or it is offensive to GOD.My friends, we are gathered here in part to reclaim economic justice as a religious and moral value. God forbid that when we hear of “values issues” or “Judeo-Christian values,” we think primarily of who is sleeping with whom. In the Bible, God is concerned with issues of war and peace, with preserving human dignity, and with establishing basic norms of justice and fairness.

Why do we forget this so easily? A living wage, defined as a wage sufficient to sustain life with dignity for oneself and one’s dependents, is a crucial moral issue in our time. Human beings are made in the image and likeness of God. To treat them as expendable commodities, who may be bought and sold for a price, with no thought given to their well being, desecrates God’s image and is an affront to our Creator.In the second creation story in Genesis, work is presented as part of God’s intention in creation. There is no one to till the beautiful and abundant garden of paradise—so God makes Adam, the earth creature, to till the soil of the ground. The world and everything in it is a gift from God, given into our care.

By our labor, human beings cultivate the earth and bring forth our daily bread. After the expulsion from paradise, labor becomes more difficult. We earn our daily bread by the sweat of our brow. But the ability to provide for ourselves and our families is a gift from God, which God never takes away.Of course, this is taken away. But, when it is, it is taken away by sinful human choices. Then as now, the grasping greed of human beings leads us to appropriate more of God’s gifts than we need. Our rapacity is at the root of the environmental crisis, which now threatens the very ability of the earth to sustain life. It is also at the root of a grave and worsening distortion of interpersonal relationships, which destroys community among those who were created brothers and sisters, and ends in poverty, hunger, sickness, and death.

Those who have too much acquire the ability to put people to work for less than a living wage. They also acquire the power to keep them working, even when it is killing them. The Bible names this oppression, literally the pressing down and crushing of others under heavy burdens. The People of Israel were oppressed in Egypt. Because there was famine and they were hungry, they sold themselves to Pharaoh, who put them to work making bricks. As they began to seek freedom, Pharaoh added to their burden, forcing them to make more and more bricks with less and less straw. I have a feeling that those who work for minimum wage in our country today feel a bit like the children of Israel did. I also believe that our choices as a nation and indeed as a global economy have gotten us into such a mess that many feel they have little hope. All of us are at the mercy of forces beyond our control.

But friends, there is always hope for justice. My faith tells me that justice will one day spring up from the earth. Dr. King taught us that “The arc of the universe is long but it bends toward justice.” It may be longer than some of us hoped, but what he said is still true. Working together, by the grace of God, we will begin to make choices that will one day establish liberty and justice for all. I still believe, as King did, that one day this nation will rise up and live out the meaning of its creed, that all people are created equal.Year after year, the purchasing power of the minimum wage goes down. It does not keep up with inflation. People work harder and harder for money that will buy them less and less.

Issue Two, the Ohio Minimum Wage Amendment, does not yet establish a living wage. It will, however, be an important first step in the right direction. It will give a three thousand dollar a year raise to those who are living on two hundred dollars a week. It will also secure an annual cost of living increase for the poorest of Ohio’s workers, so that they are not forced to make bricks with less and less straw. Issue Two is a small but significant step toward restoring people’s God-given ability to provide for themselves and their families with dignity.

It is a small but significant step toward fairness. I urge you to get out and vote “Yes on Two” this November 7th. And, after we pass Issue Two, which we will with your help, let’s think about what’s next and work like hell to make it happen. Movements are not stationary. Unless we fall asleep, this will only be the first small trickle of the waters of change.Let justice roll down like waters, and righteousness like an ever-flowing stream.