Douglass Blvd Christian Church

an open and affirming community of faith

n open and affirming community where faith is questioned and formed, as relationships are made and upheld. 

What We Need (Mark 6:1-13)


Of course, the church seeks to meet people’s needs. But one of the most pressing needs people have is to see a vision of the world the way God envisions it—a world in which sick people, and poor people, and hungry people, and disabled people, and immigrants, and LGBTQ people, and marginalized people not only have a seat around God’s table . . . but have been made the guests of honor.

We ought to spend more energy worrying about how the church should form its community and its members as stirrers of the waters, as a sanctuary for compassion, as healers of brokenness and isolation, as lovers of all people, as Dr. Martin Luther King called us, members of the 'creatively maladjusted.'

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Hiding in the Shadows (Mark 5:21-43)


When Jesus walks the margins looking for those who creep around the edges, he redefines the edges, so that the margins are set in the center; and it's the folks who usually occupy the center who risk finding themselves on the margins. When Jesus starts looking for people to love, he first starts with those who have for too long been hiding in the shadows.

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Who Then Is This? (Mark 4:25-31)


And Jesus looks at this giant mess of a world and says, 'Peace. Be still'—not, like some mystical incantation, but in a sweeping new act of creation. Jesus speaks into existence the possibility of a new world of shalom, where the scales are rebalanced in favor of the poor and the powerless, where things are finally made right for the vulnerable and the dispossessed. Jesus offers the possibility of a mega-calm, the power of which, overwhelms and subdues the mega storm.

The difference is that this new act of creation places us at the center of the chaos as Jesus’ shalom. We are the word Jesus hurls against the tumult, expecting the wind and the sea to respond to our presence in the midst of the maelstrom. You and I are the power of God that Jesus expects to shelter a world buffeted by the enveloping storm.

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Remarks for the Poor Peoples Campaign


By Derek Penwell

Power. It always comes back to power:

  • Who has it and who doesn’t.
  • What those who have it will do or fail to do with it.
  • What those who have it are willing to do to keep hold of it.
  • And on whose behalf it will be used.

Government, which is preoccupied with the strategic application of power, must continually have an answer about how and on behalf of whom power will be used.

At its worst, government exercises its power to conquer and subdue those it feels threatened by. Whether it’s the North Koreans or undocumented immigrants trying to support their families (or, God have mercy, just to keep them together), whether it’s the Iranians or African Americans sitting in Starbucks waiting on a friend, whether it’s the Syrian government or the refugees that government makes by the hundreds of thousands, or whether it’s ISIS or trans kids who just want to go to the bathroom in peace (or any kid who wants to go to school without the fear of being shot), the government has a habit of employing the power at its disposal to smack down any perceived threats.

At its worst, the military, the justice system, ICE, militarized law enforcement, private prisons are tools the government uses to beat back those threats.

But, you see, saying it that way keeps the discussion abstract. The thing of it is, those tools don’t use power abstractly; they use it on real people—the poor and the dispossessed, the marginalized and outcast, the voiceless and the vulnerable. To beat back a threat, in other words, is most often an exercise in beating down a human being.

At its best, government uses its power to work for and protect those who lackpower. At its best, government has the ability to defend the poor and the dispossessed, the marginalized and outcast, the voiceless and the vulnerable.

If you have power, you can either use it to safeguard the interests of the rich and powerful or advance the interests of the poor and powerless. If you happen to follow Jesus (a man executed by the state as a threat to the interests of the rich and powerful), as most of our politicians in Frankfort claim to do, you can’t pursue the former at the expense of the latter and still believe Jesus is smiling down on you.

To the Christians in Frankfort: You can’t beat people down in the name of the one who gave his life lifting people up.

I didn’t write the book; I’m just telling you what’s in it.

Protesting in Public (Mark 2:23-3:6)


So why does Jesus perform his protest in the way most likely to make his opponents want to destroy him? Why not just do his good work without making waves?

Do you recognize those questions? Those are the kinds of questions I learned as a middle class suburban kid to ask of protesters when they did something outrageous. Those are the kinds of questions I might have asked of Colin Kaepernick: “Why protest in such a public and controversial way?” Or Black Lives Matter: “Why not just protest in a less confrontational way?” Or the Poor Peoples Campaign: “Is it necessary to be so disruptive?” Or the Parkland young people: “Can’t you just grieve without getting all political?”

But the problem with those questions is that they assume that everything is basically all right, and that what is needed isn’t a radical dismantling of an unjust system, but a few cosmetic tweaks. Because if we take seriously the public testimony of the marginalized and the vulnerable, we have to come to terms with the fact that we’ve participated in systems that by their very nature protect the interests of the powerful at the expense of the powerless."

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Truth as Vocation (John 17:6–19)


I think Jesus prays that his disciples will be sanctified in truth, not as a way of 'taking them out of the world,' but as a way of embracing the world in which they live—not the world they imagine God should surely want if God were paying attention to the way things are currently situated. The disciples are looking for a world where everything turns out well for the good guys, a world where it doesn’t cost anything to follow Jesus.

But according to Jesus, this world is the one we’ve got—and God wants to save it, not the one we think is worth saving. This one . . . in all its messiness and violence and pettiness, in all of its craven sneaking around and brazen wantonness. This is the world dying for the truth.

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The Most Damaging Word for the Church (Acts 10:44-48)


Following Jesus is scary because, according to Acts, God moves us to go to 'even the Gentiles,' to those people who might not look like us or talk like us or love like us or dress like us, and invite them to sit around God’s table, the same one that so many us were taught was reserved for people like us.

Following Jesus is scary because it asks us to live out the story about how God has shown us a vision of a new world, where the word “even” is stricken from the lexicon—a world where everyone’s welcome, without regard to their their race, their immigration status, their sexual orientation, their gender identity, or their bank account.

Following Jesus is about confronting our fear of 'those people,' and learning to love the people God loves. And, in case there was any question, God loves everyone—even the people who seem unlovable by the standards of polite society.

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The Opposite of Love (1 John 4:7-21)


Those who trump up fear are at odds with God, whose primary action and identity is love. Preachers preach. Engineers engineer. Doctors doctor. God loves. Consequently, sowing fear against those who appear different is an act in direct opposition to God.

John says, “We love because God first loved us.” The way we typically read that passage is as an exhortation: “God loved us; therefore, we ought to also love others.”

But the older I get, the more convinced I am that it’s not an exhortation but a description: “God loved us; therefore, we are now capable of loving . . . where before we were incapable, bound up in our fear of losing our place to someone else.”

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In Truth and Action (1 John 3:16-24)


It’s not enough to avoid hypocrisy by acting in congruence with our words—that is, it’s not enough just to be who we say we are. Realistically, who would ever argue otherwise? I mean, after all, you can say you’re a heartless jerk . . . and actually be a heartless jerk.

Moreover, we’re not just trying to be loving by some broad calculation of human niceness. Rather, we’re trying to be loving in the way Jesus was loving--the one who gave himself up, who laid down his life for those who believed their lives weren’t even worth notice.

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That Kind of Church (Luke 24: 36–48)


Words are important, but they have to have at least a vague relationship to reality; which is to say, the words and the actions have to occupy the same conceptual space.

What people want to know is: Do you actually live this stuff, or do you just talk about it? This Jesus you're always bringing up--do you just believe stuff about him, or do you actually try to live like he asked?

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Is That Really the World You Want? (Acts 4:32–35)


But those who follow Jesus have been shown a different kind of world, one where the people we feel responsible for aren’t just those we care about, but those who don’t have the resources to care for themselves, where we view our resources not as things we must protect against the hordes of 'others,' but as things we share with strangers, whom we call family.

According to the reign of God Jesus announces, there’s a world out there that, like it or not, we’re partially responsible for helping to shape. The question is: What do we want it to look like?

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What Will We Do Now? (Mark 16:1–8)


In raising Jesus from the dead, God made a counter claim to Caesar, reversing the death Caesar dealt.

Easter means that God has declared the inauguration of a new kingdom—a kingdom that prompts us to ask: 'What kind of world would we inhabit if God sat on Caesar’s throne?'

How would our policies on poverty or healthcare look different if God occupied the Oval Office?

What would our teachers’ pensions look like if God lived in the governor’s mansion? What would Sacramento look like if God were in Stephon Clark's backyard that night?

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Two Parades (Mark 11:1-11)


Jesus leads a parade with the offer of a new kind of kingdom—a kingdom where victory is won not with war-horses and the bow, but with a donkey and some palm branches. A new kingdom, built on justice and equity for the downtrodden. A kingdom where people don’t have to live in fear that the state will tear them from their families because they don’t have the right documents, or that they may be struck down in their own backyards by officers of the state while holding nothing more threatening than a cell phone, or that their children must lie awake every night in fear that going to school may be the last thing they ever do.

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We Beheld His Glory (John 12:20-36)


We beheld his glory, a glory that required us to redefine just what glory is.

It’s easy to tire of the world as it is. The cruelty, the ignorance, the selfishness. We see it reflected in the eyes of those who’re told repeatedly that their lives are a burden society shouldn’t have to bear. We see it in the posture of those who can’t shrink far enough into a corner not to draw the attention of the bullies and the sharks. We see it in the weathered faces of those convinced the only safe place to find shelter on cold nights is on the steps just outside those doors.

Hard to watch for most people. And yet when Jesus talks about being glorified, he’s talking about heading into the midst of the tired, poor, huddled masses—to look straight into the eyes of the death that binds so many to hopelessness.

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