Recently I was talking to a family member about the process of encouraging his congregation to become publicly affirming. In frustration he said, â€śItâ€™s so simple. Why canâ€™t we make a statement that we welcome all people and donâ€™t discriminate on the basis of whatever characteristic? Who could possibly disagree with that?!â€ť Indeed.
Iâ€™d like to propose that the difficulty our congregations and denominations have in coming to this â€śsimpleâ€ť conclusion reveals an underlying problem with how we understand ourselves as a peace church. I watch as the teaching â€śviolence is wrongâ€ť is distorted to â€śconflict is bad,â€ť and the value that â€ścommunity is goodâ€ť distorted to â€śthe majority is never wrong.â€ť Conflict is neither inherently bad nor good, and is an inevitable part of genuine relationships. One need not look hard at history to find examples of times the majority has been wrong, especially in relation to minorities.
Violence and conflict:
It is our responsibility to name and challenge violence when we see it. When we stand up to people and institutions that are causing harm, we can expect to find ourselves in the midst of conflict. Often those who bring attention to historical and current discrimination and who call for restoring right relationship are labelled militant, unreasonable, extremist, troublemakers, divisive, and even bullies. This is a clear attempt to blame the victim and deflect attention away from the real problem - the bad behaviour. Avoiding conflict when we see violence means making a choice to allow violence to continue. It is time to (re)learn from the gospels and our scholars a different way to view conflict and understand power.
Community and majority:
Valuing community includes valuing all of the individuals in the community. Healthy communities, similar to healthy families, care for, nurture and protect all of their members. While being in community can require compromise or stepping aside at specific moments, this only works given equal power and mutual respect. Healthy communities do not sacrifice individuals for the convenience of the majority. In fact, healthy communities go out of their way to protect their more vulnerable members. The nature of â€śmajority rulesâ€ť decision-making is that those with fewer numbers or less power will always lose. This is why nations who believe in protecting minority rights donâ€™t put those rights up for a general vote.
Violence is a strong word, and I choose to use it. The ideology and rhetoric that justifies physical violence against lgbt people is an extreme form of the same ideology that justifies discrimination and exclusion in our church. Without minimizing physical violence (which we should get more riled up about), we must learn to see the violence when â€ślove the sinner, hate the sinâ€ť goes unchallenged, when parents of lgbt people are taken out of leadership positions, when a transgender youth knows that to live an emotionally healthy life he will lose his faith community, and when a lesbian couple is grateful they are allowed to attend a congregation though they canâ€™t take communion. Letâ€™s get shocked, saddened and angered into action.
Walk the talk AND talk the walk:
As individuals, and as communities we can work to overcome any discomfort we have learned and internalized. We can actively educate ourselves out of the heterosexism, sexism, racism, ableism, and all the other systemic oppressions that we have been taught. We can strive to treat all people, especially those who have been treated as less-than, with love and respect. We can say, out loud, that we affirm all people, including lgbt people.
When we do these things our communities become healthier places for all of us. All members can bring all of themselves into relationship with each other and the whole. All members find the courage to bring questions, concerns, and affirmations, with the confidence that they will be treated with care and honour as whole people. Who could possibly disagree with that?