Pastor Nelson continues his series on #RevolutionaryRelationships by focusing on the importance of being intentional about extending an invitation. #RevolutionaryRelationships do not happen automatically, they happen when someone is intentional about extending an invitation for a new or an improved relationship.Read more
Everybody experiences failure in life, the question is how do you respond after you fail. Pastor Rick preached an insightful message on God's redemptive power that helps us bounce back from failure.Read more
As we started April, Pastor Nelson started a sermon series entitled Revolutionary Relationships. This series is designed to help us think about how we improve our existing relationships and/or build new relationships around us to help us become the people God is calling us to be.Read more
Re-Imagining the Rosary for Black Liberation
I am a Christian minister who believes in the revolutionary call of God and of the gospels both to resist the oppressive and isolating power of Empire as it appears in our time and place, and to work to bring about God’s realm of love and justice. To that end I often look for ways to connect my spiritual practices with my revolutionary beliefs. I attended a Catholic school for K-12 and spent many Religion courses during that time praying through parts of the Rosary. I appreciated the contemplative nature of the practice, even if most of the prayers did not connect with me. This year, during Lent I have decided to try using the rosary for contemplation on the struggle for Black Liberation. I am at the beginning of this process, so I welcome input.
I have to admit I thought we were sunk this week.
You know that feeling you get when you're event starts at 12 and its 12:30 and there is only one person there. Yeah. That's the feeling I had. Only one person showed up for the training, but I did the training anyway. As I was walking through the training points I was trying to repress the mental images of the project falling flat on its face, or of my hopes of finishing my project flying away. I was wrapping up the training, and getting my stuff together to go out, (because no one canvasses alone)...
Today was the first day of our Roselawn United Canvass. After weeks of build-up, explanation and encouragement we were finally ready to go! We had a handfull of church members show up for the training. During the training we emphasized the importance of listening while out in the neighborhood. I reminded our canvass team, "We are not going out to bring any message, we are going out to be a message..."Read more
Why Won’t You Dance?:
Part One of a Two-Part Theological Reflection on Charleston and the Church
31 Jesus went on to say, “To what, then, can I compare the people of this generation? What are they like? 32 They are like children sitting in the marketplace and calling out to each other:
“‘We played the pipe for you,
and you did not dance;
we sang a dirge,
and you did not cry.’
33 For John the Baptist came neither eating bread nor drinking wine, and you say, ‘He has a demon.’ 34 The Son of Man came eating and drinking, and you say, ‘Here is a glutton and a drunkard, a friend of tax collectors and sinners.’
This pericope opens in the middle of a reprimand that Jesus is giving to his audience after addressing the concerns of John the Baptist and his disciples. John the Baptist has been arrested by Herod, as Luke tells us early in his gospel, and I would imagine he is at least beginning to suspect that he is never going to leave there alive. John send his disciples to ask Jesus a very direct question, are you the one we have been waiting for. If you listened or read any of my sermons on gospel texts over the last couple of years, you probably have heard me talking about the counter-Roman, revolutionary community that Jesus is building which he refers to as the Reign (or Kingdom) of God. In that context, I believe that John is asking Jesus, “can I die confident that I have seen the in-breaking of God’s revolution?” Jesus, then, aware that a direct answer could be seen as treasonous, tells John’s disciples, “just go tell John what you’ve seen out here.” As John’s disciples are leaving, I am imagining that there is whispering and laughing either about John’s eccentricity, the fact that he is in jail, or the type of people who would follow someone like John. I imagine this is the case, because the text says that after John’s disciples leave, Jesus jumps to John’s defense. “You all traveled out to the wilderness to see and hear John. Did you do that because you thought he had all of the trappings of Empire? No, you did it because he was a prophet. And not just any prophet, he is the prophet that other prophets were looking for” (Luke 7:24-28 NJP translation). Luke makes a few editorial comments before he returns to Jesus, which is where our text opens. It would seem that hearing the negativity directed at John (v33) and knowing the hate that he had been receiving (v34) was too much for Jesus to let go unaddressed. Jesus accuses them of wanting a Burger King prophet, a prophet done their way. John would not socialize so they labelled him with the same label given to the outcast from the region of the Gerasenes: demon-possessed. Meanwhile, Jesus socialized too much, so the labelled him a drunk. Jesus refers to them as children in the market place upset because people will not dance for them. In other words, the children, and therefore Jesus’s audience are being accused of wanting people to respond to whatever their whim is, without any regard for what is happening around them (the children are in the marketplace after all). They wanted prophets who preach God’s favor upon their national and cultural identity, without holding it accountable for the oppression that they created and were silent about in the effort to maintain legitimacy and peace within the Roman Empire. John the Baptist would not be silent about their complicity with Rome. Jesus’s life and ministry lifted up and valued the very people that Religious Leadership needed to exclude and oppress in order to maintain its illusion of power and Roman goodwill. Neither one of them participated the dance. That is why the work of John and Jesus, and ultimately John and Jesus themselves were problematic.
“What it like to be a problem?”Read more
A reading from Isaiah 5
I’ll sing a ballad to the one I love,
a love ballad about his vineyard:
The one I love had a vineyard,
a fine, well-placed vineyard.
He hoed the soil and pulled the weeds,
and planted the very best vines.
He built a lookout, built a winepress,
a vineyard to be proud of.
He looked for a vintage yield of grapes,
but for all his pains he got junk grapes.
“Now listen to what I’m telling you,
you who live in Jerusalem and Judah.
What do you think is going on
between me and my vineyard?
Can you think of anything I could have done
to my vineyard that I didn’t do?
When I expected good grapes,
why did I get bitter grapes?
“Well now, let me tell you
what I’ll do to my vineyard:
I’ll tear down its fence
and let it go to ruin.
I’ll knock down the gate
and let it be trampled.
I’ll turn it into a patch of weeds, untended, uncared for—
thistles and thorns will take over.
I’ll give orders to the clouds:
‘Don’t rain on that vineyard, ever!’”
Do you get it? The vineyard of God-of-the-Angel-Armies
is the country of Israel.
All the men and women of Judah
are the garden he was so proud of.
He looked for a crop of justice
and saw them murdering each other.
He looked for a harvest of righteousness
and heard only the moans of victims.
I am writing (or more accurately, rewriting, and even more accurately rewriting again) this piece a day after Loretta Lynch, the standing Attorney General, was in Cincinnati. AG Lynch is the same person who issued a statement to “condemn the senseless acts of violence by some individuals in Baltimore” while at the same time urging the need for careful examination of the police force who bears the responsibility for killing Freddie Gray. Today is also the day that a group of my colleagues had a press conference in which they were inviting Major League Baseball’s commissioner to enter the #BlackLivesMatter conversation, a press conference that was interrupted by protestors who equated diversity with “white genocide”. Moreover, I am writing in the immediate aftermath of the White House releasing its blueprint for local police reform along side the decision that federal government will no longer sell certain militarized weapons to local police agencies.
The attempt to equate #BlackLivesMatter to white genocide, the swift and unambiguous condemnation that fell on an oppressed community who actions cost no one their life, while promoting diligence in examining the only actions that cost a human life, and a conversation about reform that has highlighted by cosmetic changes (drones instead of militarized aircraft, police body cameras) instead of serious substantive change; lead me to believe that there is a deep-seeded misunderstanding of the injustice that is occurring in our time, of how this injustice is impacting the United States as a whole (we as Black people are not the only ones being beaten and killed by police needlessly) and a corresponding inability to talk about what real justice and real reform is and should be.
I will admit that prior to last August, when #Ferguson blazed its way onto the national stage after police officer Darren Wilson shot and killed Michael Brown, I had become lulled to sleep by cynicism. I knew there was a need for police reform. I have my own stories of being pulled over needlessly, held for hours, illegally searched, and disrespected for being Black. I have also heard the stories of other brothers, many much worse than any of mine, that speak to the vastness of this problem in major cities, small towns, and rural communities all across this country. I just did not think it would ever change. If cynicism put me to sleep, apathy held me there. Believing that nothing would change, it became easy to stop caring. Yes, I would be mad when something happened to me, or to someone I knew, but this was life in the United States. Keep your pants up and your music down and try not to draw attention to the fact that you are… well that you are alive…because a wrong encounter with a police officer could easily end that. This is what I told myself, and possibly others in the deepest stages of my cynical-apathetic slumber. It is one of the reasons #Ferguson so important to me personally, it jarred me out of sleep and reminded me that the need for change was more important than the feasibility of change.Read more
22 After these things God tested Abraham. He said to him, “Abraham!” And he said, “Here I am.” 2 He said, “Take your son, your only son Isaac, whom you love, and go to the land of Moriah, and offer him there as a burnt offering on one of the mountains that I shall show you.” 3 So Abraham rose early in the morning, saddled his donkey, and took two of his young men with him, and his son Isaac; he cut the wood for the burnt offering, and set out and went to the place in the distance that God had shown him. 4 On the third day Abraham looked up and saw the place far away. 5 Then Abraham said to his young men, “Stay here with the donkey; the boy and I will go over there; we will worship, and then we will come back to you.” 6 Abraham took the wood of the burnt offering and laid it on his son Isaac, and he himself carried the fire and the knife. So the two of them walked on together. 7 Isaac said to his father Abraham, “Father!” And he said, “Here I am, my son.” He said, “The fire and the wood are here, but where is the lamb for a burnt offering?”
On December 1, 1955 Rosa Parks was arrested while riding a Montgomery bus for refusing to give up her seat to a white passenger. Four days later she was convicted for breaking segregation laws, the Rev. Dr. Martin Luther King, Jr. was selected to lead the Montgomery Improvement Association, and that launched a public campaign that had been in planning for quite some time. While King and Parks became relatively instant civil rights legends, it took a longer time for Claudette Colvin to be celebrated as well. If you are not aware of her name, you are probably not alone. It seems that only recently that Colvin’s story has begun to be told regularly despite the fact that she was arrested for the same “crime” nearly 9 months before Parks and was also a plaintiff in the federal court case in 1956. As historians have told the story, the difference between the story of Colvin and the story Parks is that Colvin was an unwed, pregnant teenager, and she was not seen as being respectable enough.
Neither this story nor its underlying tensions are unique. Respectability is a often played game, at times with serious stakes on the line. It is why in the court case with Trayvon Martin, in the media Mike Brown, and in any number of cases of similar magnitude, the character, and thus the worthiness of the victim was brought into question. “We are not missing out on much” is what the underlying message seems to be. “We can accept this loss, regardless of how unnecessary, avoidable, or illegal the killing was.”
In this Biblical text, Isaac was the son of promise, given to Abraham and his first wife, Sarah, who was considered to be too old to be able to have children. Abraham and Sarah are often celebrated because they showed great faith as they waited for years for Sarah to become pregnant, and thus started the generational line of succession that has been invoked in plenty of Baptist church prayers (God of Abraham, Isaac and Jacob). This passage is often lifted up because it not only demonstrates Abraham’s faith in God’s promise, even if it means the death of the son he’s been waiting his entire adult life for, but seemingly there is also Isaac’s trust in his father to the very end. These actions and their apparent motivations seem to establish Abraham, Sarah, and Isaac as the first family of faith. But what if this Bible story was about more than blind faith? What if this Bible story was about Abraham being forced to wrestle with his own failings as a father?
We want you to experience our Beloved Community where ever you are, so we have worked to make portions of our worship experience available on YouTube. Thanks to the hard work of video technician, Everett Cork, you can find a sermon from anyone of the BCC team, or any our invited guests. You can also check it out to share in our song service.