Get To Know DBCC Thing

So, you’ve done your homework. You’ve looked up DBCC on the Internet, went to our web site, poked around the FAQ and About Us pages, Facebook stalked us. And maybe you’ve thought to yourself, “This seems like an odd and interesting group of people,” and decided to check us out in person. Maybe you’ve heard about us in some other way, but you’d like to know a little bit more about us—who we are, what we’re passionate about, what kind of role we believe we play in making the world a more peaceful and just place, or why we think the Marx Brothers are superior in every way to the Three Stooges. (Sorry, the last thing was a bit of editorializing. ~Derek)

Well, we’d like to buy you dinner and a drink, and answer your questions. We’re going to have a “Get to Know DBCC Thing.” The first will be on Sunday, April 30th at 12:30. The second will be on Wednesday evening, May 3rd at 6:30, downstairs in The Commons. Bring your questions and your appetite. And if you don’t have either of those, come anyway and meet some pretty great people.

RSVP here.

What if LGBT Kids Had a Church That Loved Them?

By Derek Penwell

When I got to the office one time, I had a voicemail from a young man I’ve never met before. The message began, “My name is Benjamin. You don’t know me, but one of your colleagues referred you to me.”

He went on to say that he’d done some research on DBCC, and the ministry we’re involved in advocating for LGBT (lesbian, gay, bisexual, and transgender) people. He wanted me to know how much he appreciated our efforts, and how encouraging it is to hear about a church that actually cares for folks who’ve traditionally experienced only heartache at the hands of the religious establishment.

Felt good. Nice to have your work affirmed by a stranger … unsolicited. Put a smile on my face.

He proceeded to relate a bit of his story. He came out to his parents when he was twelve. Being religiously conservative, they did what they believed best—they put him in “reparative therapy”—”pray away the gay.” The whole thing damaged him so badly that he’s assiduously avoided church ever since. I could hear the bitterness in his voice.

Over a very short period of time, I went from feeling, perhaps, a little too self-satisfied at the initial compliment to feeling awful for this young man’s trauma.

Then he said something that struck me as both profoundly sad and strangely hopeful: “I can only wonder how my life would have been different if there’d been a church around that had loved me for who God created me to be, instead of trying to change me from what it feared I represent.”

I started thinking about the Suicide Prevention Workshop we held a couple years ago. Turns out LGBT young people are two and a half times more likely to contemplate suicide than their straight counterparts. More frighteningly, I found out that those same LGBT youth are eight times more likely to attempt suicide.

Why the significantly higher rates?

Bullying, of course. But bullying is something that frequently happens … to a lot of kids. Perhaps even more deeply than bullying, though, LGBT kids experience rejection and isolation at the hands of the very people kids are supposed look to to love them and keep them safe.

Their parents kick them out of the house at alarming rates, making homelessness among LGBT youth twice as likely as among straight youth. The churches they attend often brutalize them in the name of “love.”

Young people are dying at an alarming rate, in order to allow some folks to retain the purity of their personal sense of integrity. That this integrity costs the lives of children is apparently a price they are more than willing to pay.

I realize that the motive for this stringent vision of purity is rooted in what its possessors would term love. And, I should point out, there is something to be said for saying “no” in the name of love—addicts, for example, often require the love found in “no.” And those who affirm reparative therapy, I suspect, would prefer to see same gender sexual orientation as an addiction to be conquered.

Unfortunately, though, reparative therapy is not “AA for the gay.” For one thing, AA actually works, whereas reparative therapy, at least according to the medical and scientific community, does not.1 But the problem has less to do with the fact that reparative therapy is ineffective, than with the fact that it does damage.2

LGBT young people having to find their way without the people and institutions charged with caring for them struck me today as I spoke with a pastor about his church. It seems there are some young adults in the church who would like to have conversation about how the church can become a place of welcome to LGBT people. Apparently, the older people in the church think such a conversation would be dangerous, afraid people will get angry and leave. After all, there are so many more important things in the world.

As the pastor spoke, I thought about Benjamin. I thought about all the LGBT young people going through hell because the people they trust to watch out for them have belittled and abandoned them. And I wondered how life would be different if there were churches around that loved these kids for who God created them to be, instead of trying to change them from what church people fear they represent.

I pray to God we find out.

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1. To wit: American Academy of Pediatrics, American Association for Marriage and Family Therapy, American Medical Association, American Psychiatric Association, American Psychoanalytic Association, American Psychological Association, American School Counselor Association, National Association of Social Workers, Pan American Health Organization (PAHO): Regional Office of the World Health Organization. ↩

2. See above note. ↩

Why Knowledge of Injustice Without Action Makes One Part of the Problem

By Derek Penwell

Let us imagine that you live in a circle of eight houses, seven of which have fertile gardens in back -- enough to feed a family. Unfortunately, however, the eighth house has a patch of swampy land that makes growing a garden impossible. Consequently, the people that live there spend their lives on the edge of starvation.

In the middle of this circle of houses is a commons that everyone uses to supplement their own gardens. But the gardening done in the commons, split eight ways, is only enough to give each house a little extra produce to sell for “nice things.”

The sharing of the commons is a tradition that has been passed down to homeowners in the neighborhood for generations. Nobody even questions it. The commons arrangement is just the way things are.

However, one-eighth of the commons doesn’t give the family with swampy land enough subsist on.

But that’s the way it goes, right? Life isn’t always fair. There has to be winners and losers.

Then one day, you’re having a cookout at your house with the bounty harvested from the commons. You’ve invited over a friend, who just happens to be a surveyor. She’s interested by the layout of the neighborhood, and the almost perfect solution of a commons. She thinks this is a great idea.

On her way to the bathroom, however, your surveyor friend happens by an antique survey map of the neighborhood hanging in your study. She begins to inspect it closely, as supper is being prepared. As she looks, she notices that the commons isn’t really a commons at all. In fact, the land that the neighborhood has been using freely to supplement each one’s income is actually a tract that legally belongs to the house with the swampy land.

You immediately realize the implications of this discovery: For years, because of a longstanding tradition, everyone in the neighborhood has been fattening their pocketbooks at the expense of the family that lives on swampy land. In other words, you realize that you’ve been getting rich on the back of the neighbor who can least afford it. You have an epiphany: Your neighbor’s family has been starving, while the rest of the neighborhood has taken the proceeds for itself -- the proceeds that rightfully belong to the starving family.

You feel awful. But it was tradition. Nobody knew any better. That you probably should have been more compassionate toward your neighbor all along is beside the point. Now you know.

The moral question is: Having finally realized that you’ve been treating your neighbor’s family unjustly all these years, what are you going to do about it?

You could:

1. Stay quiet about it and keep the arrangement the way it is. It appears to be in your best interest economically just to keep your mouth shut. Why say anything at all if it’s only going threaten your otherwise comfortable existence?
2. You could privately admit to one or two neighbors that -- if it were up to you -- you’d just restore the commons to its rightful owner. You’re humane, after all, you don’t necessarily want to see anyone starve. But then you might continue by telling your friends that, though you’re personally pulling for the family with swampy land, you’re afraid that if you say anything publicly about the injustice, one of two things might happen: 1) your other neighbors might get mad and vote you out of the neighborhood association; or 2) they might just think the whole arrangement is falling apart and vote to disband the neighborhood association all together. And boy howdy! You could never live with yourself if you were the person who submarined such a great arrangement, which seems to meet the needs of so many people.
3. Or you could say, “Now that I know an injustice is being committed, I can’t keep quiet about this practice that threatens one of my neighbors, even if speaking up about it makes everyone else angry.”

Whatever you do, though, now that you know your neighbor is suffering unjustly at the hands of people among whom you live and work, morally you occupy a different place than before the surveyor pointed out the inequity.

So, let’s bring this home for the church folk:

If you happen to be a follower of Jesus who believes LGBT people have suffered injustice at the hands of the church, your response to that injustice -- whether you stand up publicly to speak against it or not -- (as difficult as it is to think about) is a moral question.

If you come to believe as a result of your faith that disproportionately imprisoning and killing young African Americans is an epidemic that is just a public manifestation of institutional racism, how you respond to the shooting of Michael Brown, Trayvon Martin, et al., makes a difference.

If in the course of your life as a Christian and a participant in the great American commons you become convinced that people arriving to participate in that commons from other countries deserve to be treated with dignity and hospitality, whether you choose to stand beside them in the face of hatred is not a matter of moral indifference.

“What will my congregation/denomination think if I publicly name this injustice?” is certainly a question worth asking. But the more pressing moral question has to do with thinking that that question is more important than “What’s my moral responsibility to people facing an injustice that threatens their dignity, their careers, their living arrangements, their ability to be parents -- and in some cases -- their lives?”

True moral knowledge of injustice without action makes you part of the problem. If you don't think so, ask the folks in the swampy land.

Judgmentalism: The New Heresy

By Derek Penwell

Judgmentalism.  It's one of the things Christians do best according to those outside the church. 

Unfortunately for the church, emerging generations find any kind of judgmentalism off-putting. Consequently, they tend to seek the broadest possible parameters for what previous generations would call orthodoxy.

Now, let me just say that some of what passes for non-judgmentalism is simply an unspoken social contract in which I promise to keep my nose out of your business if you agree to keep your nose out of mine. I want to be clear that I’m not suggesting Christians should approach faith and morality as a laissez-faire proposition—in which the church, to avoid appearing judgmental, agrees to keep its mouth shut about important matters.

What I am suggesting, however, is that no matter how the church feels about being labeled judgmental, it would benefit mainline churches to think carefully about the way they come across.

Growing up as a religious conservative (an Evangelical, I would have said) I took it as an article of faith that salvation was like an obstacle course. Once you began to move toward the goal, you couldn’t go back, and every step was a potential hazard, threatening to disqualify you from finishing.

I was convinced that having the right beliefs about God was of equal importance with doing the right thing. In fact, having the wrong belief might be even more problematic than doing something wrong.

If you screwed up and said “Dammit!” because you bent your dad’s driver trying to hit rocks in the back yard, you could always repent and ask forgiveness.

Wrong belief, on the other hand, assumed a kind of intentionality, a willfulness that was much more difficult to recover from. You couldn’t accidentally believe in evolution or that the Bible might contain some mistakes in it.

Additionally, I believed that among the barriers Christians must negotiate on the obstacle course of salvation the need to “save” other people was a high priority:

If you observe a toddler wandering into the middle of a busy intersection, you have a responsibility to try to protect the child from being hit by a bus. Looking the other way is sin of omission. In the same way, if you see someone boarding the express train to perdition, you have a responsibility to help jerk them back onto the platform. Not to do so is to have saddled yourself with the responsibility for someone else’s damnation. You get enough of those lost souls in your column and the sheer weight of them might just drag you down, too.

Now, I’m willing to admit that my description of my childhood beliefs doesn’t necessarily represent all of Evangelical Christianity. However, they were my beliefs, and they are often the same things I hear people describe as “what Christians believe.” It’s important to name the reality that “Evangelical Christianity” has largely become a placeholder for “Christianity” in our culture.

That Christianity has become known by many people more for its beliefs than for what it actually does is problematic for the church in an emerging world.  Part of the way I read the common charge against the church as “judgmental” has to do with the conviction on the part of emerging generations that Christians tend to believe more than they actually live.

That fact, turned back upon the individual is hypocrisy   (another post) —that is, “I believe this, but I don’t think that means I actually have to make it a part of my life.” 

Turned outward, however, that conviction about believing more than you’re willing to live, often expresses itself as judgmentalism—that is, “I believe this (and I’m right); and therefore, I’m holding you responsible for living up to my expectations.”

Hint: The combination of hypocrisy and judgmentalism is deadly for the church, since it communicates an inordinately high opinion of oneself and one’s abilities to determine what’s right—an opinion of oneself that isn’t mapped onto reality, and therefore, need not be taken seriously by the individual.

At the heart of the criticism of judgmentalism lies an accusation that Christians feel themselves superior.  In other words, when people look at the church what they see is a collection of overweening know-it-alls who assume that everyone is breathlessly awaiting a word about how to improve themselves.  Any deviation from “Christian expectations,” these observers believe, cannot but be met with moralizing opprobrium from those who “know the mind of God.”  Christians, on this reading, have nothing better to do than to think up rules for everybody else to follow—then set about in earnest being exceedingly disappointed in everyone else when the moral revival doesn’t take shape.

“That’s not fair.  I think people ought to live right, but I’m not the judgmental person you so sarcastically describe.”

In the absence of information to the contrary, I’m perfectly willing to concede that that’s not a fair description of you.  I don’t even know you, after all.  That’s not the point, though.  The people who believe you’re judgmental, probably don’t know you either.  As far as they’re concerned, if you’re a Christian, they already know as much as they need to know about you. 

Among emerging generations, “Christian” is metonymous with “judgmental.”  That is to say, for many people the sentence, “Derek is a Christian,” is a shorthand way of communicating that “Derek is judgmental,” since “Christian” is merely a placeholder for “judgmental.”  Whether it’s true or not, the perception is, for my purposes, what matters.

Why is it the perception that matters?  Because, as a very wise man once told me: “The difference between reality and perception is that reality changes.”  If you want perception to change, you must work not only on the reality, but also on the perception. 

Not only must the church adopt a positive understanding that it is called to be something for the world not just believe something about the world, but it must do so in a way that communicates its own humility.

After all, in our culture judgmentalism is the new heresy. 

And for Christians used to occupying the role of heresy hunters, being the target of the new hunters of heresy is going to be extraordinarily uncomfortable.

We're Christians, and technically we don't believe in karma . . . but, dang!

2015 Halloween Party

We had a great time at the Halloween party Saturday night! It was wonderful to have the women and children from Freedom House with us. Thanks to everyone who participated, and everyone who helped. Most of all, thanks goes to Jennifer Vandiver for organizing everything.

Collecting Presents for Family Scholar House

DBCC just delivered over 80 presents to Family Scholar House for single mothers and their children for Christmas. If you don't know this great organization, follow the link above to check out the wonderful work they do!

An Update on the Life of the Church

By Derek Penwell

As you may have noticed, a number of things have changed around Douglass Blvd. Christian Church over the past few years. I thought I'd take a moment to help you see the scope of these changes, and to offer you the thinking under which we're currently operating. It's all pretty exciting!

Organizational Philosophy

We no longer operate on the Functional Church Model of church organization—that is, an efficiency model of church organization popularized during the industrial revolution. The thinking in the early twentieth century was that businesses were enjoying some success by reorganizing themselves with a board of directors, an executive committee, and a host of standing committees. The Functional Church Model worked pretty well during the salad days of Mainline Protestantism's cultural ascendancy in the middle of the twentieth century. Unfortunately, as churches experienced membership decline beginning in the early 1970s, filling out the organizational flow chart became more and more difficult. [I've written extensively about this here and here and here.]

Moreover, with the increase in the number of families where both partners work, finding time to devote to committee work became increasingly difficult. At some point, young people seemed no longer to be stepping up to take over the often difficult work that had been performed by committees. Consequently, congregations began experience a great deal of stress, wondering how the work that had been getting done, would now be done.

At DBCC we've experienced these same stressors. Beginning in 2006, the congregation underwent the transition from the old Functional Church Model to a new form of organization, where the work is driven no longer by committees "thinking up stuff to do," and then having to figure out how to convince someone to do it, but by people who have a desire to see a particular ministry take shape. We still have a few ministries that cover things like worship, property, and personnel, but almost all of the ministry opportunities in the church have developed because someone saw a need, and asked the church for help in figuring out a way to meet it.

• Woodbourne House
• our move to become Open and Affirming
• Louisville Classical Academy
• the Douglass Loop Farmers Market
• Freedom House
• our public stance on marriage
• our ministry to refugees
• our work with the Fairness Campaign and Louisville Youth Group
• five mission trips to Mexico
• CLOUT
• our support of the Louisville Gay Men's Chorus
• Diersen House
• our support of GLAD
• the expansion of our web and social media presence
• the clothing closet

None of these ministry initiatives started in a Leadership meeting, or because of the work of a committee. They all came about as a result of people who saw a need, brought it forward, and then took responsibility for helping to make it happen.

Now, our Leadership Coordination Ministry isn't primarily responsible for thinking up new things to do; it is responsible for seeing that the church meets its obligations and for seeing that potential ministries have the resources they need to thrive. Consequently, we don't have to worry about expending energy on continuing things for which there is no longer any enthusiasm. We invest in ministry where the energy is.

Facilities Management

One of the most visible changes in the life of DBCC over the past few years revolves around the use of our campus. We've undergone a philosophical shift in our thinking about the resources over which God has made us responsible. For years there was anxiety about how the church was going to maintain a campus as large as the one we have with a congregation that, for a time, continued to see itself shrinking.

There were several serious discussions about how we should handle such an enormous responsibility, ranging at certain points all the way to whether or not we might be better off selling our building, and finding somewhere more manageable.

A philosophy began to evolve, however: What if we use our building and grounds as tools to be used for ministry, rather than as keepsakes to bequeath to future generations. Of course, we'd still want to care for them as good stewards. Only now, we could feel free to give them away to other groups when we could, and to charge rent for other space where we needed to.

As important as anything about this shift in philosophy is its implications as a theology of stewardship. We've tried to move from an "attractional model" of programming—in which we do programming with an eye to attracting people to membership at DBCC—to a purely ministry-driven model of programming—in which we offer space and programming as a gift, because it's the right thing to do. Of course, we hope people will like us and want to come find out about us, but that's not why we do what we do. We do what we do because we believe it's what God is calling us to do.

This theology of stewardship has allowed us to have our facilities used at almost total capacity every day. With Woodbourne House, we've helped offer low cost senior housing to eleven people. We give our grounds to the community on Saturdays for the Douglass Loop Farmers Market, allowing a neighborhood gathering place every week for people in our community. We donate space to Highland Community Ministries every weekday for a senior adult day center. On weeknights, we donate space to two AA groups, the Humane Society, HCM Water Color and Ball Room Dancing classes, the Louisville Gay Men's Chorus, and an LGBT Film Group.

We offset the costs of ministry by renting space to the HCM day care and to the Louisville Classical Academy. In addition, we rent 28 parking spaces every day to businesses in the Douglass Loop, and lease the front parking lot to the bank.

Our mixed-use formula has allowed us to stabilize our revenue over the foreseeable future, while at the same time giving us an opportunity to serve the community . . . just because.

Operations Management

The change in our organizational philosophy, the way we use our facilities, together with the increasing use of electronic communications is revolutionary enough that it has caused us to rethink the way much of the staff does its job. With the constant use of our facilities, we've had to employ a handy man, Neil, whose primary responsibility is to maintain and repair the building. Neil, in consultation with Gary King, is kept busy trying to look after a heavily used facility.

These changes have probably had more impact on Jennifer Vandiver than anyone else. Jennifer's responsibilities have increased significantly. She still answers the phone and produces the bulletin and newsletter. But now she spends a great deal of her time coordinating the use of the building between so many groups. Recognizing this shift in responsibility, Jennifer has been given a new job title by the Leadership Coordination Ministry: Operations Manager. Because we now must deal with the reality of space limitations, Jennifer is the point person when it comes to the many requests to use our facilities. Moreover, she acts as the "first responder" when a group has a difficulty or complaint.

Our Internet presence, which has grown considerably over the past five years, has become a major area of ministry to people all over the world. A majority of first time visitors when asked how they found us will say they saw our web site. Our sermon podcasts and blog articles are consumed by people all over the world. The realization that our ministry was broadening in this area caused the Leadership Coordination Ministry this year to fund a new position, charged with the responsibility of managing this new frontier for ministry. We're proud to welcome Geoff Wallace back to help us discover the exciting possibilities of ministry done on a global scale.

And of course, Joanna, Brenda, Clare, Ben, and I are also finding new ways to engage in ministry that allows us to equip followers of Jesus for the unfolding reign of God.

As we move forward together, please help us keep our eyes open for new possibilities for ministry at DBCC. The coming years look just as exciting!

Fairness in Kentucky: The Poll Results

"But let justice roll down like waters, and righteousness like an everlasting stream" (Amos 5:24).

Taking Cues on Immigration from Jesus

I received a call from someone I’ve known since we were kids. Caesar, lived in the children’s home my grandparents established in San Luis Potosí, Mexico in 1964. I’ve also known his wife, Sophie, from the time she was a baby. She grew up in the home, too.

Some years back, Caesar came into the States illegally to work as a painter in Atlanta, leaving Sophie and their son, Caesar, Jr., in Mexico. Hard life, living in one country illegally, while your family lives in another country. Lonely. Anxious. Scared all the time you’ll be discovered, and sent back.

Out of the blue, Caesar called me and asked if I could send him a little money via Western Union, so that he could help bring his family to Atlanta. He explained to me how difficult it is living without the people you love the most next to you; how uncomfortable it is living in a country that takes every opportunity to tell you how much they wish you’d leave … “after you finish that last job for me”; how painful it is to contemplate having to return home to a country where you’re afraid the violence will swallow your family, leaving nothing behind but shattered lives and spent shell casings.

What’s a man to do? He’s got a wife, a son. All he cares about is keeping them safe, and making enough money to create a future he’s sure is unavailable to them back in their homeland.

Where does one start when speaking of illegal immigration?

It strikes me that the best place to start is with people’s stories, and, if you can manage it, with the pictures of people’s faces in your mind. Numbers, ideas, abstractions are a poor substitute for the thick description necessary to make another human being’s fears and anxieties, hopes and dreams intelligible.

But if numbers and abstractions are necessary to discuss illegal immigration, then o.k. Let’s talk about numbers and abstractions for a moment.

Of course, we must contend with the “illegal” part that presumably makes the “immigration” part unsavory to so many.1 “Why,” the thinking goes, “should we embrace people who’ve come to our country in contravention of our laws? That only encourages more lawbreaking, after all. After they get here, why should we expect them to pay attention to the other laws? Moreover, it sends a signal to our own citizens that we as a country don’t have the courage of our convictions about this being a ‘nation of laws.’”

This objection has the virtue of coherence. Incentivizing law-breaking requires us to walk down a fairly dangerous road—or, if you prefer, take a step down the metaphorical slippery slope. We would hate to wake up one day to discover that we had become a nation of outlaws.

However, the rhetoric doesn’t appear to be borne out by the facts. If you take 1986, for instance, the year that Ronald Reagan championed amnesty (“legalization” is the preferred term) for three million undocumented workers, as the base year, you find that crime didn’t increase dramatically in the aftermath. In fact, the following year (1987) saw an overall drop in violent crime—both as a percentage (i.e., number of violent crimes as a percentage of population–.61%, down from .62% in 1986), as well as, more importantly, total number (1,483,999 down from 1,489,169 in 1986). In other words, we had more people in the United States in 1987, but fewer violent crimes–all while working to assimilate three million “illegals” into American life.

In the twenty seven years since the 1986 immigration reform, the country has seen a dramatic decrease in crime–total crime in general, and violent crime in particular. The crime rate in 2011 (the latest year reported) was almost half the 1987 rate (3.29% vs. 5.57%). And the violent crime rate shrank from .75% at the high water mark of 1991 to .38% in 2011.

Now, someone might object that “just because crime fell after amnesty doesn’t mean that there’s a causal connection. They might be totally unrelated.”

True. Admittedly, there are a lot of moving parts in any analysis of why crime grows or declines. Recessions. Gun Laws. Lead paint.

However, if you wanted to make the case that issuing amnesty to those people who came here illegally didn’t make crime go down, you would certainly be forced to say that the argument that allowing “illegals” to “cut to the front of the line” undermines the rule of law, making the prospect of following the law less likely, doesn’t hold much water. It’s hard to take seriously the complaint that if you do X that Y will surely follow, when after doing X, you don’t get Y, but the opposite of Y. Not only is there no bright line of causation between amnesty and a rise in crime (either because of those who are undocumented themselves, or because the “rule of law” has been subverted by “turning a blind eye” to their law breaking), there isn’t even a correlation.

So why all this handwringing about amnesty as a “back channel [way] to reward illegality?” For people who came to this country and displaced whole nations, our talk of illegal entry as the ultimate barrier to citizenship betrays either a short memory or a stunning lack of irony.

More importantly, for Christians, an inability to figure out ways to talk about immigration that sound more like Christian reflection than a cribbed statement from the Minutemen Project is cringe-worthy. Reading Jesus say in the judgment of the nations that one of the criteria for adjudging faithfulness is the way foreigners (xénos) are treated (Matthew 25:35,43), then turning around and saying, as 63% of White Evangelicals have said, that illegal immigration “threatens traditional American customs and values,” betrays a debt to partisan politics that transcends the priority of Christian commitment.

Look, if you love Jesus, you better love the people Jesus loved And it’s difficult to modulate the imprecation to “Get the hell out of my country” into anything that sounds even remotely loving to the stranger.

After all, we’re not screaming at abstractions, we’re not dehumanizing numbers; we’re screaming at real live human beings who want nothing more than a chance to drag themselves out of poverty and keep their children safe.

Christians ought to be taking their cues on immigration from Jesus rather than from Caesar … unless, of course, it’s a painter from Atlanta, trying to borrow a few bucks to reunite his family. That Caesar’s got a lot riding on it.

This article originally appeared on The Good Men Project web site.

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1. I don’t have time to go into the “Yeah, but they take good American jobs” argument, or the “They sponge off the largesse of the American welfare state without contributing to it.”  ↩

Woodbourne House: Vision and Stewardship

Remarks by Derek Penwell at the public dedication of Woodbourne House on September 30, 2013.

Generally speaking, when the church makes news something’s gone horribly wrong. Some group of Christians, brandishing bullhorns and grammatically dubious placards has elbowed its way into our living rooms by way of the cable news channels to inform us about what worthless reprobates we really are because we don’t believe _____ (X), or because we’re way too lenient when it comes to the issue of _____ (Y).

Then there are the scandals. We’ve witnessed too many shocking improprieties—sexual and financial—to deny it.

Christians have demonstrated an uncanny ability to avoid living up to what they say they believe. This kind of hypocrisy … of over-selling and under-delivering on our faith has rightly caused people to question our commitments.

Those folks who claim to follow Jesus need now, more than ever, to start living like he lived; which is to say, they need to start loving the people Jesus loved.

Of course, he loved everybody, but he had a special place in his heart for those living closest to the edge, those separated from the chaos of destitution by the thinnest of margins.

The author of 1 John says it well:

“How does God’s love abide in anyone who has the world’s goods and sees a brother or sister in need and yet refuses to help? Little children, let us love, not in word or speech, but in truth and action” (1 John 3:17-18).

Here at Douglass Boulevard Christian Church—beginning with the leadership of Lively Wilson—we’ve been asking ourselves over the past few years how we—who’ve been blessed with “the world’s goods”—can use what we have to offer life, and love, and justice to those whom Jesus loves. We’ve taken to viewing the resources we’ve been given as tools to be used to love people—not as artifacts to be curated in a museum.

We have this wonderful location, these beautiful buildings. Why not use them for others? Why not give them away?

I’m talking about seeing these resources as gifts that we can share with the community, not as heirlooms be covered in plastic and stored in mothballs. The buildings churches maintain are hammers—if they’re not being used to pound nails, they’re just decorations in a lovely toolshed.

And here’s the thing: If your church building is a tool, and if you spend more time polishing and oiling the stuff in your toolbox than actually making things—it is altogether appropriate for people on the outside to wonder whether you are a carpenter or merely a tool collector.

Woodbourne House is an instantiation of the belief that we’ve been given gifts—not so that we can keep them, but so that we can give them away in the service of loving those people whom Jesus loves.

Woodbourne House is our modest attempt at DBCC to extend the history and to honor the tradition of this faith community by giving to seniors in need of low cost senior housing from “the world’s goods” with which we’ve been blessed.

It is, finally, our effort to love “in truth and action,” and not just in “word or speech.”

When You Run into the Wall of Injustice, I Get Bruises Too

I remember getting my first ministerial call as I prepared to graduate from seminary. Small town in the heart of Appalachia. The church was beautiful, a traditional Protestant downtown county seat kind of church.

The parsonage was nice … big. It had a large yard with an enormous swing set, new landscaping in the front. And to complete the perfect vocational/domestic idyll, the parsonage sat across the street from the fourth tee at the country club—to which the church bought me a membership.

So, back at the seminary I told my buddies about it … saving the country club part for last. Let’s be honest I was bragging. Looking back, I’m not proud of it. I was twenty-six and insensitive in that obnoxious way young people who figure they’ve got the world by the tail can be.

My pride didn’t even make it through that first conversation with my friends at seminary, however. Because after I finished recounting the glories of my new job, complete with the country club audio tour I wanted so badly to share, one of my friends, Marcus, spoke up and said, “Are you going to take that membership?”

I thought surely this must be a rhetorical question, because … really? Are you nuts? Of course, I’m taking it.

“Good for you. But let me ask you something: Can I come visit you at your new church?”

“You’reracis my friend. Of course.”

“Thank you. I appreciate that. Let me ask you another question: If you take me to play golf at your country club, will they let me play? Or will I have to caddy for you?”

Hearing those words hurt my heart. Marcus was my friend. So, it never occurred to me that a country club anywhere, including the South, might accept me but not my African-American friend.

LIke most middle class white kids, it never much occurred to me that a world of injustice exists, one that thrives beneath the horizon of my awareness. I knew about instances of unfairness, but it never occurred to me that those instances were connected on a deeper level.

But what struck me about Marcus’ question—beyond the fact that we still lived in a country where African-Americans could be refused access because of something as uncontrollable as the happenstance of birth—was my casual assumption that if I wasn’t being hurt by it, then nobody was.

For a couple of weeks we’ve watched as the implications of the Trayvon Martin/George Zimmerman fiasco unfold. Without rehashing all the details, it seems clear that Trayvon Martin’s race was more than just a coincidental factor in the confrontation that led to his death.

It would be easy for me to chalk this whole tragedy up to the problem with Stand-your-ground laws, which, as Walter Breuggemann has rightly pointed out, should be unthinkable to Christians—inviting violence as these laws do.

I could very easily look past this case as merely another instance of the breakdown of civility, another rending of the social fabric through an insistence that my life is more important than yours.

But I have dear sisters and brothers who, themselves African-American, see this case as just another illustration of how injustice is embedded in our society. And because they are my sisters and brothers, I have a responsibility to add my voice to theirs in drawing attention to a system that regularly puts a thumb on the scales of justice, disadvantaging people of color.

It doesn’t affect me, though, right? I wasn’t shot. I’m white. I’m generally not in danger of inviting violence because of how I look.

The popular assumption seems to be that we have varieties of injustice, complete with interest and advocacy groups for each. Which interest and advocacy groups dedicate themselves to seeking redress and reform for their particular cause. You take care of your stuff, because I’ve got my hands full taking care of my own.

In such a world, I need not be concerned so much with Trayvon Martin for two reasons: 1) I’m not African-American, so his death doesn’t seem to affect my world, and 2) there are already competent and passionate interest groups taking up his cause.

But beyond the laziness of such casual assumptions about somebody else doing the heavy lifting, the problem with thinking that I don’t have a responsibility to speak out about the racism baked into the American cake is a reality we don’t often name: racism isn’t a thing unto itself, but an expression of the larger problems of injustice and oppression committed by those in power against those who too often don’t have a voice. And that, my friends, affects us all … whether we realize it or not.

“The eye cannot say to the hand, ‘I have no need of you,’ nor again the head to the feet, ‘I have no need of you,’” (1 Cor. 12:21) is how Paul says it.

I cannot say to my African-American sisters and brothers, “I have no responsibility for you.”

I cannot say to my Hispanic sisters and brothers, “I know they’re ripping your families apart through deportation; I know they’re slandering your character, calling you unspeakable things for having committed the ‘crime’ of seeking to make a better life for those you love—but you should have thought of that before you crossed the border.”

I cannot say to my LGBT sisters and brothers, “I know you’ve felt like everybody’s favorite punching bag (sometimes literally); I know some of you are living on the streets or dying because you can no longer bear the hateful world we’ve made for you, but I’m straight, so I’ve got no dog in this fight.”

I cannot say to my sisters, “I know many of you live in fear that you’ll attract the unwanted attention of violent men; I know that you have to work harder to find a job that will pay you what you’re worth (or as is the case in my profession, that you’ll find a job at all), but you just need to quit being so ‘sensitive.’”

I cannot say to my sisters and brothers who live in other parts of the world, “I know that many of you cower in your homes, afraid of American bombs falling out of the sky; I know that you shrink behind locked doors, waiting for armed men to come crashing through; but if you’d have been smart enough to have been born in our country, you wouldn’t have to worry about that.”

I cannot say to my sisters and brothers without housing or adequate healthcare, “I know you worry about how you’ll make it through, but you’re just going to have to quit being lazy and get a job.”

It’s not enough for me to look after my own interests. It’s not enough for me to remain ignorant of the pain others experience. We’re connected in ways that make injustice a problem for all of us.

And if you follow Jesus, if you seek to participate in the unfolding reign of God, you don’t get to choose which injustices you care about. Racism, being anti-immigrant, homophobia, sexism, militarism, poverty … these are all presenting symptoms of the much larger disease of injustice that is at odds with what God desires for those whom God created and loves.

Here’s the thing: Since I happen to be an activist for a particular cause, I can too easily forget that I have sisters and brothers suffering from different forms of injustice to whom I need to offer my support. But they ought to be able to count on me to stand by their side … even if the issue doesn’t affect me directly. Because if I claim to follow Jesus, then—all appearances to the contrary notwithstanding—it does.

According to Paul, when you run headlong into the wall of oppression and injustice, I get bruises too.

I think Marcus would agree with me.

Christian Church (Disciples of Christ) Passes Historic Resolution on Welcome of LGBT People

On Tuesday, July 16, as part of its biennial General Assembly, the Protestant mainline denomination, the Christian Church (Disciples of Christ) voted to "to affirm the faith, baptism and spiritual gifts of all Christians regardless of their sexual orientation or gender identity," declaring "that neither is grounds for exclusion from fellowship or service within the church." The resolution passed with over 75% of the vote.

Rev. Derek Penwell, pastor of Douglass Blvd. Christian Church in Louisville, was the resolution's primary author and DBCC served as the resolution's original sponsor. While this resolution does not speak directly either to the question of the same gender marriage or to standards for ordination, it attempts to say a positive word of grace and welcome to those people who, because of their sexual orientation or gender identity, have historically felt unrecognized and unwelcome by the churc.h"

Rev. Penwell said, "We know that the church has harmed countless LGBT (Lesbian, Gay, BiSexual, and Transgender) people in the past. Many churches continue to hurt today. This was a chance for Disciples to say publicly 'enough.' It was our chance to say that many Christians wnat to be a part of the solution of welcoming everyone, instead of the part of the problem."

The Christian Church (Disciples of Christ), based in Indianapolis, Indiana, and part of an indigenous American religious movement that arose at the beginning of the 1800s, is today considered a Protestant mainline denomination with a historic concern for the pursuit of ecumenical unity, social justice, and freedom of Biblical interpretation.

For more information on the Christian Church (Disciples of Christ), visit http://www.disciples.org.

Douglass Boulevard Christian Church, founded in 1846, has historically been committed to the pursuit of justice for all people, offering leadership in trying to live out the message of love and hospitality embodied by Jesus. In 2008, Douglass Boulevard Christian Church voted to become an Open and Affirming Community of Faith.

Douglass Boulevard Christian Church is located at 2005 Douglass Boulevard in the Highlands near Douglass Loop. For more information on the church, visit http://douglassblvdcc.com.

For more information on Rev. Derek Penwell, visit http://derekpenwell.net.

Rev. Penwell handing out certificates to over 19 new Open & Affirming congregations.

The Iconoclasm of Washing the Wrong Feet

On Holy Thursday newly elected Pope, Francis I, stunned traditionalists by washing the feet of the wrong people. Yes, they were prisoners. Yes, one was Muslim. But that fact failed to raise any eyebrows. What really chapped the backsides of the keepers of the ecclesiastical keys was the fact that Pope Francis washed the feet of two teenage girls.

The scandal wasn't that they were teenagers either (a completely different article), but that they were female. Because, you know . . . they weren't men. Jesus, "on the night he was betrayed," washed the feet of those who enjoyed the comfy advantage of having been blessed at birth with the correct anatomical equipment.

Vatican observers with a commitment to the reforms instituted by Pope Benedict—reforms that called Catholics back to traditional liturgical and social concerns—blanched at the thought that Francis may be opening the door to innovation.

Innovation, to those who care about the unswerving devotion to a particular legacy, is not merely a lousy idea, but a potential threat to the faith. You can't have people walking around chucking the old stuff, adopting new practices higgledy-piggledy. That's a recipe for anarchy—or, if not anarchy, then potentially a state of affairs less than satisfactory to those used to calling the shots.

But then again, churches of all times and places have had to balance the competing impulses to stay the course or to strike out in a new direction. It's easy for new (read: young) people to come in and seek to turn over—at least in the estimation of the reformers—the tables of the ecclesiastical money changers. Self-righteousness, when it comes to seeing the failures of your forbears, is easy. They've made many mistakes.

However, we should probably begin with the generosity of spirit necessary for reform by pointing out that many of those mistakes in building a legacy were made in good faith. That is to say, for example, the institutional behemoth of mid-twentieth century mainline Protestantism didn't start out to build monuments to its own cultural domination. On the contrary, I take it as read that church leaders in the 1950s and 60s were overwhelmed by the pressures of trying to make enough space for all the people that came pouring in as the effects of the post-World War II baby boom began to emerge.

Young families were all there were. (Hyperbole: Don't email me.) It was like the curse of the Midas touch. Not necessarily through any special genius on the part of existing leadership, everything churches touched turned into 2.4 children. Pretty soon, churches didn't have room for them all. So, they built bigger and better sanctuaries to accommodate the inflow.

What the average minister didn't necessarily feel the need to build, however, was an ecclesiological or theological foundation upon which to ground this new cultural supremacy. It came to feel almost like a birthright.

"People will come because we're the church," these new cultural brahmins surely thought. Church leaders didn't often stop to ask the question about whether this growth was undergirded by anything more solid than the behavioral expectations of the culture, or if it was even healthy.[^1]

[^1]:I mean not all metastatic growth is good, right? Ask an oncologist. I'm just saying. Don't email me.

Why not?

If you're in a lucite booth that's blowing $20 bills, you don't stop to ask why somebody let you in there in the first place or whether the blower's going to turn off at some point, you just grab the money. And when you don't have enough room to stuff all the cash, you start looking for bigger, more efficient ways to reap the harvest of legal tender.

Unfortunately, apparently good fortune left the church with amazingly deep and well designed pockets, as well as the expectation that those pockets would always be full. So, when the air started to thin out from the flurry of $20 dollar bills, the conventional wisdom held that what was needed was not so much to figure out what to do with the $20 bills already there, but to come up with ever more ingenious ways to mimic the air circulation produced by the fan. Because the thinking appears to have been that the fan created the currency, rather than just blowing it about.

Ok. Let's not torture that metaphor any longer. However, we should be reminded that the cultural game that brought so many people to mainline churches in the middle of the last century, wasn't a game designed by the church. That churches adjusted their expectations and building habits to adapt to the sudden rush of suburbanites is understandable. They had to do something. We can argue about whether, in retrospect, it was the right thing; but to the extent it was an error, it was an error prompted by the need to act quickly.

Let's torture another metaphor: The problem wasn't that the ecclesiastical behemoth of the last century was guilty of trying to drink from a fire hose, but that it expected the fire hose would always be turned on full blast, and that its job going forward was to figure out both how to control the water pressure, as well as to figure out ever more efficient programmatic strategies for swallowing all that water.

In short, our criticism of the kingdom building taken on by previous generations of mainliners should be tempered by an understanding that they were reacting to a quickly changing cultural landscape. The issue we need to evaluate is any assertion that the ongoing maintenance of those kingdoms is a necessary function of living the way Jesus said to live.

Back to Pope Francis. What I find refreshing about—at least at this early stage of his papacy—his apparent pastoral presence is his determination to concern himself with the kinds of things with which Jesus concerned himself: Compassion for those on the margins—the poor, the powerless, the outcast, and the prisoner. Moreover, Francis' compassion is suitably dressed in a humility that refuses to take advantage of advantage—that is, the perquisites associated with papal power.

Setting aside for a moment the (always satisfying) thumb in the eye of overly protective traditionalists as a worthwhile end in itself, the attractive thing about what Pope Francis seems to be signaling is a commitment to following Jesus down the dark alleys of the human journey, in spite of the fact that most of the rest of the religious world appears too busy protecting the sixteen lane super highways we built to accommodate the increase in traffic. Which protection, unfortunately and to our lasting shame, often has little to do with making sure that the last, the least, the lost, and the dying feel the hands of mercy washing their feet.

The thing is, mainline churches ought to take a cue from Pope Francis and start turning over tables that keep us from the truly important things—that is, ministry to the people the religious bigwigs have always considered at best, a distraction, and at worst, a threat to stability. In other words, we should be out in search of people who desperately need their feet washed, instead of spending our resources building elaborate foot washing stations for people convinced the only thing they really need is a pedicure.

Iconoclasm, though it makes for good cable news, isn't worth much if the wrong folks don't get their feet washed.

[Derek]

Sermon Podcast: They Will See His Face

"No, you start telling people that they live in a place where they can see the face of God, and pretty soon they’re going to start living like it’s true.

"And it’s not even like we’re responsible for pulling it off, for planning this new world that looks like John’s picture of God’s new city. But one day, after spending all this time with a different vision, we wake up to see that we inhabit an entirely different world from the one we used to inhabit, or the one that used to inhabit us."

A sermon on Revelation and the New Jerusalem.

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DBCC Hosts Screening of the Film "Gen Silent" on Aging and LGBT Elder Issues

FOR IMMEDIATE RELEASE

Tuesday, April 23, 2013

CONTACT:

Chris Hartman, Fairness Campaign Director

(502) 640-1095; @FairnessCamp

Dr. Noell Rowan, BSW Program Director, UofL Kent School of Social Work

(502) 852-1964; NLRowa01@louisville.edu

"Aging Fairly" Series Includes FIlm & Lecture on LGBT Elder Issues

April 28, 4 p.m., UofL Chao Auditorium; June 9, 5 p.m., Douglass Blvd. Christian Church 

(Louisville, KY) As part of its "Aging Fairly" series, the Fairness Campaign is partnering with KIPDA Mental Health and Aging Coalition, the University of Louisville Kent School of Social Work, The LGBT Center at University of Louisville, Mad Stu Media, Faith Leaders for Fairness, and True Colors Ministry to present showings of Stu Maddux's award-winning documentary film on LGBT aging, Gen Silent. 

Each film showing is coupled with a brief lecture by Dr. Noell Rowan, BSW Program Director of UofL's Kent School of Social Work, who will reveal findings from a groundbreaking Hartford Faculty Scholars research project, Resiliency and Quality of Life for Older Lesbian Adults with Alcoholism. The series is free to the public with refreshments and will be shown Sunday, April 28, 4:00 p.m. at UofL's Chao Auditorium in the basement of Ekstrom Library and Sunday, June 9, 5:00 p.m. at Douglass Boulevard Christian Church, 2005 Douglass Boulevard.

The film showing and lecture series is part of the Fairness Campaign's ongoing efforts to promote awareness in the community of LGBT aging issues and disparities among older LGBT adults. As chronicled in Gen Silent, many older LGBT people struggle with going back into the closet as they fear prejudice and unfair treatment in assisted living facilities and nursing homes. According to Improving the Lives of LGBT Older Adults, a joint study by the MAP Project, Center for American Progress, and SAGE, 8.3% of LGBT elders reported abuse or neglect by a caretaker due to their sexual orientation or gender identity, senior lesbian couples have almost twice the poverty rate of senior heterosexual couples, LGB older adults have 11% higher alcohol abuse rates than their heterosexual peers, and 72% of LGBT seniors are hesitant to engage in mainstream aging programs for fear of being unwelcome, among other staggering statistics.

"With more than 1.5 million LGBT seniors living in America today, and with that number ever increasing as more Baby Boomers join those ranks, caring for and better accommodating the needs of our LGBT elders has become an increasingly urgent issue on the Fairness Campaign's radar," shared director Chris Hartman. "In the coming years, we will be deepening our partnerships with these and other organizations--like Elderserve, Inc.--to best serve Louisville and Kentucky's LGBT seniors."

WHAT: "Aging Fairly" film and lecture series

WHEN & WHERE: 
Sunday, April 28, 4:00 p.m. 
UofL's Chao Auditorium in the basement of Ekstrom Library

Sunday, June 9, 5:00 p.m.
Douglass Boulevard Christian Church, 2005 Douglass Boulevard

WHO: Dr. Noell Rowan
KIPDA Mental Health and Aging Coalition
University of Louisville Kent School of Social Work
The LGBT Center at University of Louisville
Fairness Campaign
Mad Stu Media
Faith Leaders for Fairness

True Colors Ministry

Reflections on PRIDE! (Dennis Blake)

This past weekend, I had the opportunity to attend Louisville’s PRIDE FESTIVAL…my third…as I have only been active in the LGBTQ community for about 4 years. The festival began with the parade on Friday evening. My church, Douglass Blvd. Christian Church, has participated for several years now. I experienced real joy as I marched alongside some of our gay and straight members, carrying our banner of support. I have been involved in church music ministry for 50 years, and experience real joy at being part of a faith community which welcomes and affirms ALL people gathering to worship and fellowship, regardless of gender, age, color, creed or sexual orientation. It brought sheer joy to my heart to witness the smiles of people watching, knowing that many of them were not members of the LGBTQ community, but there to support it. On Saturday, I volunteered, along with some other church members, at our booth…passing out information about DBCC, and engaging in conversation with those who stopped by. I felt great joy in my heart as I heard person after person express thanks that we (representatives of the church) were there with our support. (And lest I forget, there were other churches there as well. Hopefully, next year, there will be even more.)
The balance of the afternoon was spent walking around the festival, meeting old friends, making new ones, and taking in all that the festival had to offer. While there, I could not help but notice the others who had come. As I walked, I saw outfits of every color of the rainbow. People in long pants, short pants, underpants, t-shirts, no shirts, crazy hats, crazy hair, nipple rings, ear gauges, tattoos, lip rings… you name it and it was there. I heard some comments about how the news media only seemed to film and photograph the ones who dressed and behaved in such outlandish manner. I was asked, “Is that the message that we want delivered to the larger Louisville community about the LGBT population?” What about those who choose to be less conspicuous about their “gayness”? After all, the LGBT community contains not only those who blatantly flaunt their homosexuality, but those who dress and act in a more conservative manner. The fact is: we are lawyers, doctors, teachers, servers, sanitation engineers, accountants, students, real estate brokers, managers, construction workers, nurses, bartenders, etc. I would daresay that those in the “straight” Louisville population cannot go anywhere in the area without some contact with a member of the LGBTQ community, and may not even realize it. Some of us are noticed, while others are well-hidden. We are black, white, Asian, Indian, and of mixed descent. We are teenagers, baby boomers, and members of the X and Y generations. Are you getting my point? We represent DIVERSITY, within our own LBGT community.

Youth: Saturday Night Movie Social

The DBCC Youth, as well as our friends, are invited to our first monthly Saturday Night Movie Social (official name pending).  Youth are encouraged to bring friends as we dine, play games, watch a movie, and just hang out together.  The event will be from 6-11PM this Saturday, Jan. 28th.  Bring friendly attitudes, empty stomachs, and lots of friends! 

Sunday Happenings!

Here are some of the cool things happening the next few Sundays here at DBCC:

Jan. 29: Fiesta Dinner

• Come join us in the Robsion Family Life Center for a Mexican Fiesta meal! We'll have all sorts of Hispanic-inspired cultural dishes. All donations from the meal will be attributed to our Mission Trip Fund!

Feb. 5: Super Bowl Party!

• If you haven't already bought your catered tray of hot wings, come on down to the church and hang out with us for Super Bowl XLVI! Whether you are a die-hard football fan, or prefer to partake of snacks and non-sports related conversation, please feel free to join us. We will also be visited by our friends from the Grace and Freedom House.

Feb. 12: Planning Meeting Follow-up

• Join us for a follow-up to our January 7th Event Planning Meeting to dine and discuss the progress of our 2012 events and ministries. As well as discussing plans in greater detail, we will also be giving dates to those events who have progressed to a hard date. This is also a great chance for those who couldn't attend the Jan. 7th meeting to offer their support and assistance for one or more of these initiatives.

Feb. 19: DBCC Dessert Auction

• To raise money for the Mission Trip, some of the members have donated some of the fabulous desserts for auction. Bring your sweet tooth, wallet, and your bargaining edge. These deserts will be in high demand!

Philosophy Power Hour

Our philosophy discussion group is back for the new year! We meet from 6:30-7:30 on Wednesday nights discussing all topics from non-fat cheesecake to the existence of a Deity.  Please join us tomorrow and every Wednesday and share with us in our gymnasium of thought (also referred to as the Youth Room)!