Calling Good Evil (Part 5)

Herb Montgomery | March 29, 2019

Picture of neon rainbow
Photo Credit:
Jason Leung on Unsplash

“The image of God is the male-female spectrum. When we speak of a person’s sex, we’re describing their bodies in terms of characteristics we define as male, female, neither, or both. Wherever nature places a person on this spectrum, they are still just as much a bearer of God’s image. With gender identity, a person may identify as male, female, neither, or both. They are still fully human. Whether your orientation is to be attracted to men, women, neither, or both, you are still fully human and still bearing the image of God.”


“No good tree bears bad fruit, nor does a bad tree bear good fruit. Each tree is recognized by its own fruit.” (Luke 6:43-44)

I initially thought this series would only have two parts, so whether you’re still tracking with me, or joined me in the middle, I’m so glad you’re here. This week we’ll wrap up this series by considering the last two passages that some Christians use to harm the LGBTQ community and their allies. 

The first one is in the New Testament book of Jude.

Jude

“Remember Sodom and Gomorrah and the neighboring towns; like the angels, they committed fornication and indulged in unnatural lusts; and in eternal fire they paid the penalty, a warning for all. In the same way these deluded dreamers continue to defile their bodies, flout authority, and insult celestial beings.” (Jude 7, 8, REB)

Just recently, a non-affirming Christian brought up this passage in a conversation we were having. You see, in the New King James Version part of this passage reads, “having given themselves over to sexual immorality and gone after strange flesh.” The person I was speaking with wanted to convince me that “strange flesh” referred to sexual activity with someone of the same sex. But nothing could be further from the context and language of this passage. 

In this series we have established that the Sodom and Gomorrah story in Genesis does not address generic same-sex activity (see Calling Good Evil, Part 2). More than that, this passage is not only referring to the Sodom story in Genesis 19, but also to the less-told story in Genesis 6 where angels initiate sexual activity with humans. 

“Strange flesh” isn’t about sex between same-sex humans. It’s not about sex between same-ness at all, but about sex across utter difference: sex between humans and cosmic beings. Matthew Vines explains:

“The other verse, Jude 7, is more frequently cited by non-affirming Christians as a potential reference to same-sex behavior. There, we read that the people of Sodom and Gomorrah ‘indulged in gross immorality and went after strange flesh’ (NASB). The phrase ‘strange flesh’ is variously translated as ‘perversion,’ ‘unnatural desire,’ and ‘other flesh,’ which some argue is a reference to same-sex relations. But the Greek phrase used in Jude 7 is sarkos heteras—literally, other or ‘different flesh.’ Hetero, of course, is the prefix for words like heterosexuality, not homosexuality. Far from arguing that the men of Sodom pursued flesh too similar to their own, Jude indicts them for pursuing flesh that was too different. In fact, the phrase ‘strange flesh’ likely refers to the attempted rape of angels instead of humans. Jude 6 supports that connection by comparing Sodom’s transgressions with the unusual sins described in Genesis 6. In that chapter, ‘sons of God’ (interpreted by many to be angels) mated with human women, arousing God’s ire before the flood.” (God and the Gay Christian: The Biblical Case in Support of Same-Sex Relationships, p. 69)

The context of this passage in Jude confirms this reading: the very next verse addresses an “insult” to “celestial beings.” 

Genesis 1

Our final passage is from the Hebrew origins story in Genesis 1.

“So God created mankind in his own image, in the image of God he created them; male and female he created them.” (Genesis 1:27)

This passage, too often interpreted through a gender binary lens, is used against those with a same-sex orientation as well as against those who are transgender, non-binary, or gender nonconforming.

Last year, Asher O’Callaghan beautifully shared a more inclusive reading of this passage.

“In the beginning, God created day and night. But have you ever seen a sunset!?!? Well trans and non-binary people are kind of like that. Gorgeous. Full of a hundred shades of color you can’t see in plain daylight or during the night.

In the beginning God created land and sea. But have you ever seen a beach?!?! Well trans and non-binary people are kind of like that. Beautiful. A balanced oasis that’s not quite like the ocean, nor quite like the land.

In the beginning God created birds of the air and fish of the sea. But have you ever seen a flying fish, or a duck or a puffin that swims and flies, spending lots of time in the water and on the land!?!? Well trans and non-binary people are kind of like that. Full of life. A creative combination of characteristics that blows people’s minds.

In the beginning God also created male and female, in God’s own image, God created them. So in the same way that God created realities in between, outside of, and beyond night and day, land and sea, or fish and birds, so God also created people with genders beyond male and female. Trans and non-binary and agender and intersex, God created us. All different sorts of people for all different sorts of relationships. Created from love to love and be loved. In God’s image we live.

God is still creating you. You are no less beautiful and wild than a sunset or a beach or a puffin. You are loved. You have a place here.” 

(Asher O’Callaghan, Facebook, October 18, 2018)

I believe the creation story also can be understood in a way that not only affirms transgender or non-binary or intersex people, but also affirms people with same-sex orientations. 

This story is about beginnings. This story speaks of a God who began the human race by creating male and female, together, in the image of that God. Think of these categories as a spectrum with what we define as “male” on one end and what we define as “female” on the other. Could the image of God be the entire spectrum of humanity regardless of where any one individual identifies on a scale between male and female? 

The image of God is the male-female spectrum. When we speak of a person’s sex, we’re describing their bodies in terms of characteristics we define as male, female, neither, or both. Wherever nature places a person on this spectrum, they are still just as much a bearer of God’s image. With gender identity, a person may identify as male, female, neither, or both. They are still fully human. Whether your orientation is to be attracted to men, women, neither, or both, you are still fully human and still bearing the image of God. 

There are so many possible combinations. You could, for example, understand your body as male, yet identity your gender closer to the female end of the spectrum, have an androgynous gender expression, and be attracted to men. Whichever combination, whether in sex, gender identify, gender expression or sexual attraction/orientation, you are still part of the human family and a bearer of the image of God. You are as much a reflection of that original Hebrew story as anyone else. You are not other.

This means that God is much more diverse than we may have assumed. 

And humanity, bearing God’s image, is much more diverse than we may have assumed, as well. 

This beautify and diverse way of seeing humanity and the Divine image is reflected in a Jewish prayer first introduced to me by my dear friend Dr. Keisha McKenzie, “Blessed are you oh Lord King of the Universe for you vary the forms of your creatures.” And in the Jewish proverb another dear friend of mine, Danneen Akers, introduced me to, “Before every person there walks an angel announcing behold the image of God.” 

Conclusion

I want to end this series with a passage from Brownson’s work on the “one flesh” language of Adam and Eve in the Genesis story.

“As I have already observed, the language of ‘one flesh’ is the language of kinship. When the man meets the woman in Genesis 2:23, he declares, “This at last is bone of my bones and flesh of my flesh.” In Genesis 29:14, Laban recognizes his kinship bond to Jacob, and says, “Surely you are my bone and my flesh!” In 2 Samuel 5:1, as the tribes of Israel move to make David their king, they declare to him, “Look, we are your bone and flesh” (similar examples can be found in Judg. 9:2; 2 Sam. 19:12f.; and 1 Chron. 11:1). In all these cases, gender distinctions play no role; the focus is entirely on kinship, shared culture, experience, and identity — the same focus that I argued is present in Genesis 2. Furthermore, the use of the word “cling,” used in Genesis 2:24 to describe the relationship of the man and the woman, does not carry sexual connotations in any other usage, but reflects the desire for association and connection that is characteristic of kinship.” (Bible, Gender, Sexuality: Reframing the Church’s Debate on Same-Sex Relationships, p. 107).

There is so much more I wish I had space to share from Brownson’s work on the Genesis narratives. If you’re interested in a more holistic understanding of the Hebrew Genesis stories, his work is well worth your time.

This Hebrew origin story points to human kinship, the foundational solidarity of the human family of which we all are a part. In a more specific way, it also points to any of the numberless committed, consensual, loving relationships between human beings, whether they be same-sex or otherwise. 

The story is about kinship. It’s about love. And any place we find genuine love, we find the image of God, for God is love. (1 John 4:8)

“No good tree bears bad fruit, nor does a bad tree bear good fruit. Each tree is recognized by its own fruit.” (Luke 6:43-44)


HeartGroup Application

As we continue to work toward creating safe places in society for people who daily face marginalization, this work is desperately needed within our faith communities as well. This week I am encouraging both our readers as well as our HeartGroups to volunteer some time with Church Clarity. From Church Clarity’s website: “Church Clarity was borne out of a genuine desire to address very simple, yet profoundly impactful shortcomings of the church.” What is this harmful shortcoming? Ambiguity. “Church Clarity is a crowd-sourced database of Christian congregations scored by our team of volunteers based on how easy it is to find a church’s Actively Enforced Policy online. We currently evaluate church websites for policies that impact LGBTQ+ people and Women in Leadership.” You can find out more about Church Clarity here

This week:

  1. Volunteer as a scorer for Church Clarity. It’s not difficult and they’ll walk you through it.
  2. Recommend new communities that you are familiar with for volunteers to score.
  3. Then share with your HeartGroup what you’ve learned from your experience and how you feel you made a difference.

Thanks you, each of you, for checking in with us this week.  If you have been with us through this entire five part series, I want to say a special thank you to you. I’m so glad you are on this journey with us. 

Where you are today, choose to live in love, compassion, action and justice. 

Another world is possible.

I love each of you dearly.

I’ll see you next week. 

Calling Good Evil (Part 3)

Herb Montgomery | March 15, 2019

Picture of ripples from a droplet in a rainbow colored pond.
Photo Credit: Jordan McDonald on Unsplash

“Using the term ‘homosexual’ in these translations represents negative cultural bias. If these passages were free from homophobic bias, they would read ‘pederasty.’ One must ask which interpretation is more culturally biased, and more so, what is the fruit of each interpretation? One produces demonstrable bodily harm to a group of human beings because they are born different. And that should warn us.”


“No good tree bears bad fruit, nor does a bad tree bear good fruit. Each tree is recognized by its own fruit.” (Luke 6:43-44)

This week we’re continuing our look at passages that Christians have typically interpreted and used in ways that harm LGBTQ people and others. There are a myriad of ways to interpret the passages we are considering in this series, so I want to remind us to continue asking ourselves, what is the fruit of how I interpret these passages? Are my interpretations doing harm or are my interpretations life giving? As Jesus said, “No good tree [or interpretation] bears bad fruit.”

A few years back, I listened to a presentation by Justin Lee where he mentioned Mark Noll’s book The Civil War as a Theological Crisis. Lee brought up Noll’s book because of the striking similarities between the theological crisis slavery and the abolition movement brought to Christianity in America and today’s schisms caused by churches’ refusal to recognize, include, embrace, and celebrate Christians who identify as LGBTQ. The United Methodist Church’s recent decisions are just one example. Immediately after listening to Lee, I purchased Noll’s book and was shocked at how similar the arguments for and against abolition were to today’s arguments for and against inclusion of LGBTQ Christians as members and as clergy in the Christian church. 

Noll writes: 

“Nuanced biblical attacks on American slavery faced rough going precisely because they were nuanced. This position could not simply be read out of any one biblical text; it could not be lifted directly from the page. Rather, it needed patient reflection on the entirety of the Scriptures; it required expert knowledge of the historical circumstances of ancient Near Eastern and Roman slave systems as well as of the actually existing conditions in the slave states; and it demanded that sophisticated interpretative practice replace a commonsensically literal approach to the sacred text.” (Mark A. Noll. The Civil War as a Theological Crisis, p. 49)

As we turn to the New Testament passages under our consideration, we too must pay attention to nuance. We must do more than engage in surface readings of passages that too easily can be interpreted through our own unseen biases. We need not throw out our sacred text. We must simply learn to look more deeply at passages in their context and in our context today to arrive at life-giving interpretations. 

This is keenly true of our first two passages.

1 Corinthians 6:9 and 1 Timothy 1:10

The term “homosexuality,” though invented in the late 1800s, did not appear in any Bible before 1946. This is significant. As I argued last week, the passages in the Hebrew scriptures that Christians typically associate with loving same-sex relationships were not addressing same-sex attraction as we understand it today. Christians for most of history read these two New Testament passages very differently than those translated recently.

I want you to see the progression in translations. 

King James Version (1611):

1 Corinthians 6:9: Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, 

1 Timothy 1:10: For whoremongers, for them that defile themselves with mankind, for menstealers, for liars, for perjured persons, and if there be any other thing that is contrary to sound doctrine;

Revised English Bible (1989):

1 Corinthians 6:9: Surely you know that wrongdoers will never possess the kingdom of God. Make no mistake: no fornicator or idolater, no adulterer or sexual pervert. 

1 Timothy 1:10: And fornicators, perverts, kidnappers, liars, perjurers—in fact all whose behaviour flouts the sound teaching

The two Greek keywords in these passages are malakoi and arsenokoitai. These words are extremely difficult to translate. We’ve seen that the passages in the Hebrew scriptures usually associated with our topic are actually referring to sexual violence that men used to terrorize or dehumanize other men in times of war. Brownson also reveals that these two passages were not speaking of what we call homosexuality today, but were describing the abusive Roman practice of pederasty (sex between an older man and a young boy): sex with a minor, which would today be condemned as rape by the LGBTQ community.

“[Arsenokoitai] is particularly problematic because there is no attested usage of this word preceding the New Testament documents — that is, in extrabiblical literature — that might provide additional information about its range of meaning. But the most important thing to recognize is that there are two words, not just one. Most scholars recognize that the presence of these two words reflects widespread assumptions throughout the ancient world about male-male homosexual activity: almost all the documents discussing male same-sex eroticism assume a distinction between active older men (commonly referred to in Greek as erastai) and passive younger males (commonly referred to as erōmenoi) — in other words, the practice of pederasty. The malakoi (“ softies”) are the younger, passive erōmenoi, and the arsenokoitai (“ man-bedders”) are the older, active erastai. (James V. Brownson, Bible, Gender, Sexuality: Reframing the Church’s Debate on Same-Sex Relationships, p. 274, emphasis added.)

Brownson concludes on the next page:

“But when we take the original social context of these vice lists seriously, we again recognize a gap between what these vice lists are rejecting and what is happening in committed same-sex relationships today.” (Ibid., p. 275.)

After 1946, though, there is an obvious homophobic bias in New Testament translations that is not warranted by the original languages. Where the original languages address sexual and power violations between an adult and a child, i.e. injustice, we begin to see after 1946 generic homophobia instead.

Here are a few examples from more contemporary translations:

New International Version (2011):

1 Corinthians 6:9: Or do you not know that wrongdoers will not inherit the kingdom of God? Do not be deceived: Neither the sexually immoral nor idolaters nor adulterers nor men who have sex with men 

1 Timothy 1:10: for the sexually immoral, for those practicing homosexuality, for slave traders and liars and perjurers—and for whatever else is contrary to the sound doctrine.

Notice how in the NIV the wording is “men who have sex with men.” The pederasty reference in the original language is completely and, with bias, ignored.

New American Standard  (1960):

1 Corinthians 6:9: Or do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived; neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor homosexuals, 

1 Timothy 1:10: and immoral men and homosexuals and kidnappers and liars and perjurers, and whatever else is contrary to sound teaching, 

Today’s New International Version (2005):

1 Corinthians 6:9: Or do you not know that wrongdoers will not inherit the kingdom of God? Do not be deceived: Neither the sexually immoral nor idolaters nor adulterers nor male prostitutes nor practicing homosexuals

1 Timothy 1:10: for the sexually immoral, for those practicing homosexuality, for slave traders and liars and perjurers. And it is for whatever else is contrary to the sound doctrine

New Revised Standard Version (1989):

1 Corinthians 6:9: Do you not know that wrongdoers will not inherit the kingdom of God? Do not be deceived! Fornicators, idolaters, adulterers, male prostitutes, sodomites, 

1 Timothy 1:10: fornicators, sodomites, slave traders, liars, perjurers, and whatever else is contrary to the sound teaching.

We’ve considered what was really happening in the ancient Sodom story. The term “sodomites” used in the New Revised Standard Version is a misnomer and betrays a heterosexist bias and the cultural normativity of our day. 

That’s the biggest point this week. Those who seek to interpret these Bible texts in more life-giving ways within the LGBTQ community are often accused of allowing the present culture to bias them. But what we see in the progression of translations over the last half-century is that translating 1 Corinthians 6 and 1 Timothy 1 terms as homosexuality rather than pederasty allows contemporary cultural homophobia to bias the translations while completely ignoring the cultural context which these passages were originally intended for and written in. 

Using the term “homosexual” in these translations represents negative cultural bias. If these passages were free from homophobic bias, they would read “pederasty.” One must ask which interpretation is more culturally biased, and more so, what is the fruit of each interpretation? One produces demonstrable bodily harm to a group of human beings because they are born different. And that should warn us. 

In the Jesus story, some religious leaders (scribes, Sadducees, some Pharisees) taught interpretations of the Torah and practiced a kind of holiness that marginalized the most vulnerable. Jesus, like the prophets before him, instead valued people and interpretations of the Torah that were life-giving rather than destructive. Jesus practiced a kind of holiness that expressed itself in a preferential option for the vulnerable. Even if, as a Christian, you deem same-sex attraction as condemned by your sacred text, you still have one grave reality staring back at you in the face: As a Jesus follower, why are the results, the fruits, of your interpretation so different from Jesus and so identical to those in the story who crucified Jesus? We must let this contradiction confront us.

Regardless of our claim, the fact that LGBTQ Christian youth have such a higher suicide rate in our Christian faith tradition, a rate that is increased by their being “Christian” and having been rejected by their religious families, a rate that is eight times higher rate than non-Christian youth who are accepted, all of this screams to us that in all our piety and holiness, we have imbibed more the spirit of those who stood in opposition to the Jesus of the story than we have the spirit of Jesus himself.

Being LGBTQ has not taken the life of one Christian gay young person, but our interpretations and the way we are relating to them has.

If sin is wrong because it produces death and does harm, and how we are to responding to our LGBTQ population is producing death, you have to ask where is the sin? First get the log out of your own eye, then you will see more clearly to get the dust out of someone else’s.

For the sake of every Christian LGBTQ young person who is struggling with this right now as I write, for the sake of every last phone call made and every effort engaged to talk someone back down off the ledge, it is time for change. 

If you are following Jesus, it’s time for change. Please don’t say you’re simply standing up for what is right. Those who rejected and crucified Jesus felt they were too. Jesus stood up to defend those who were being damaged by those who were standing up for what they interperated as right. It’s time that we and our Jesus looked more like the one in the story.

Next week, we’ll consider Romans 1.

“No good tree bears bad fruit, nor does a bad tree bear good fruit. Each tree is recognized by its own fruit.” (Luke 6:43-44)

HeartGroup Application

First let me say, it’s good to be back.  While I have been traveling over the past few weeks, a lot has been happening in the Christian LGBTQ community in relation to the recent decisions made by the United Methodist Church.

It was a deeply disappointing to watch for many of us who were hoping for and even expecting a very different outcome. I’m encouraged personally to see how many within the Methodist tradition are standing their holy ground.  Churches who have been welcoming and affirming across the nation are choosing to be excluded on the basis of whom they include rather than included because of whom they exclude.

I would like your HeartGroup this week to sit down and discuss three ways your little group can become more welcoming and affirming, too. It’s never a bad time to become more inclusive of those others are marginalizing. As we have often discussed, Jesus modeled and practiced a preferential option for those others excluded. How can your group do the same. 

After you’ve listed three, make a timeline, and begin putting all three into practice.

Together we have the ability to be a source of change in our society. 

Thanks for checking in with us this week. 

Wherever you are today, keep living in love, compassion, action and justice. 

Another world is possible. 

I love each of you dearly.

I’ll see you next week.   

Calling Good Evil (Part 2)

by Herb Montgomery | February 15, 2019

“My purpose in sharing their work with you is so that each of us can do our own homework, putting in the energy to read, study, and grapple before we ask someone in the Christian LGBTQ community to answer questions they have already answered multiple times and in multiple ways. These discussions are not academic for them. They are personally invested and many are tired of continually arguing about their existence. They already exist and have callings to pursue. It’s up to you how you respond. With that said, I want to offer some help to those who are sincerely searching, doing their homework, and wanting direction.”

“By their fruit you will recognize them. Do people pick grapes from thornbushes, or figs from thistles? Likewise, every good tree bears good fruit, but a bad tree bears bad fruit. A good tree cannot bear bad fruit, and a bad tree cannot bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. Thus, by their fruit you will recognize them.” (Matthew 7:16-20)

As I shared last week, I’ve refrained from debating the passages we’ll be considering this week. I’ve also not wanted to be another straight, cisgender male getting air-time to speak on passages that LGBTQ people have been speaking and writing on for decades now. I didn’t want to take up space when I believe others’ voices need to be heard right now. 

And yet, as I said, I’m torn when I watch the toll it takes on my LGBTQ friends to repeatedly explain these passages. Speaking about this does not have the same emotional cost for me as it does for them. Perhaps I have been a little too silent: not silent in my affirmation, but silent on some of the ways I arrive at affirmation. 

So I’ve promised to amplify two voices on this topic: the excellent work of Matthew Vines, a writer and speaker in the LGBTQ community that Jesus followers should be listening to, and James Brownson, a Bible scholar and parent of a child in the LGBTQ community. 

My purpose in sharing their work with you is so that each of us can do our own homework, putting in the energy to read, study, and grapple before we ask someone in the Christian LGBTQ community to answer questions they have already answered multiple times and in multiple ways. These discussions are not academic for them. They are personally invested and many are tired of continually arguing about their existence. They already exist and have callings to pursue. It’s up to you how you respond. 

With that said, I want to offer some help to those who are sincerely searching, doing their homework, and wanting direction.

Matthew Vines’ God and the Gay Christian is very readable. It’s not written for scholars but for average people. Brownson’s book, The Bible, Gender, and Sexuality,is a definitive work on affirming Christian theology. It played a significant role in my own journey of learning about affirming theology.

What follows is a brief explanation of how I interpret each passage typically used to address LGBTQ people. These are not exhaustive defenses of each passage, but brief summaries—an introduction to get you started. For a more detailed discussion of each passage, I recommend the two resources above. 

Let’s begin.

Genesis 19

This passage is an ancient story of a city’s xenophobic refusal to show hospitality to strangers. This refusal came out of the townspeople’s desire to protect their affluence from the threat of having to share with others. The city, Sodom, was located in a coveted, agriculturally fertile region. Much like the U.S., which has recently separated migrant children from their parents on its southwest borders, Sodom developed an effective strategy of terrorizing potential migrants to keep foreigners away.

In the story, Lot was different. He saw two foreigners in his town and invited them to his home for the evening to keep them safe, hoping to send them secretly on their way at the first light of dawn. What happened that night was terrifying and an intentional message to all foreigners to stay away!

“The two angels arrived at Sodom in the evening, and Lot was sitting in the gateway of the city. When he saw them, he got up to meet them and bowed down with his face to the ground. ‘My lords,’ he said, ‘please turn aside to your servant’s house. You can wash your feet and spend the night and then go on your way early in the morning.’ ‘No,’ they answered, ‘we will spend the night in the square.’ But he insisted so strongly that they did go with him and entered his house. He prepared a meal for them, baking bread without yeast, and they ate. Before they had gone to bed, all the men from every part of the city of Sodom—both young and old—surrounded the house. They called to Lot, ‘Where are the men who came to you tonight? Bring them out to us so that we can have sex with them.’” (Genesis 19:1-5)

Typically, Christians use this story to marginalize those with same sex attraction/orientation or in same sex loving relationships. I believe these interpretations miss the mark in a most destructive way for those who identify as LGBTQ. 

In this story and culture, rape was a way to inflict the worst possible humiliation on another, and was rooted in ingrained, patriarchal gender roles. (See Gender and Law in the Hebrew Bible and the Ancient Near East) The laser beam of convicting truth in these ancient tales should not be focused on members of the LGBTQ community but rather on people who use sexual violence (or any form of terror) against others and on the kinds of xenophobic actions the United States is committing at its borders and against immigrants across the country. 

Hospitality toward strangers was and still is a deeply held Jewish value (see Deuteronomy 26:12; Deuteronomy 24:19-21; Deuteronomy 14:28-29; Deuteronomy 10:19).

The Jewish followers of Jesus carry on this tradition of hospitality toward strangers in the New Testament scriptures as well. This passage from the book of Hebrews almost echoes the story of Sodom:

“Do not forget to show hospitality to strangers, for by so doing some people have shown hospitality to angels without knowing it.” (Hebrews 13:2)

The story of Sodom is not about the LGBTQ community or LGBTQ people’s loving relationships. Instead it has everything to do with people who were extravagantly affluent and did not wish to share. 

“Now this was the sin of your sister Sodom: She and her daughters were arrogant, overfed and unconcerned; they did not help the poor and needy. They were haughty and did detestable things before me. Therefore I did away with them as you have seen.” (Ezekiel 16.49-50)

The story of Sodom has nothing to do with sexual orientation.or loving same-sex relationships. It’s rather about the evil of responding to strangers with violence, in this case sexual violence, especially when their lives depend on your welcome and hospitality. And it is a warning against xenophobia and the terror tactics xenophobes employ. (For additional background, read Judges 19:11-30; see also Rape as a “weapon of war” against men, Male rape survivors fight stigma in Uganda, and Male Rape and Human Rights). 

Leviticus 18

Leviticus 18:22 reads, “Do not have sexual relations with a man as one does with a woman; that is detestable.” 

Christian affirming theologies interpret this passage in many different ways. The way that speaks most deeply to me and my sense of justice is related to our previous story in Sodom, which does not address same-sex sex between women but only what men to do other men. 

Again, this passage is not informed by what we understand today as sexual orientation. It’s informed by the sexual violence that men inflict on other men to diminish them (see again Judges 19:11-30, Genesis 19:1-5, and the above sources referenced). As I just explained, a man raping another man intended to inflict the worst possible humiliation on him. In that culture, women were wrongly considered less than men and so one way to dehumanize a man was to lower him to the same status as a woman. 

So in this culture the law prohibited diminishing men by treating them as if they were women. Both men and women were raped in times of war and conquest, and still are today. But it is shocking to see how lightly many portions of our sacred text considered the rape of women. We seem to see much more concern with protecting men from being raped by other men than with protecting women from rape or raping women being “detestable.”

Again, this was an androcentric culture of deeply rooted patriarchy. Today, we still see misogyny and toxic masculinity at the heart of many men’s reaction to same sex relationships between men. Many men today seem to more easily tolerate same sex relationships between women than those between men. Some even treat same-sex sex between women as a sexual fetish. 

I remember sitting in a restaurant speaking with a friend of mine whose son had just come out to him as gay. My friend was beside himself. He stated how deeply repulsed he was by same-sex intimacy between men. He said he didn’t even want to be in the same room with “them,” and now his own son was “one of them” too! 

I looked at him and risked an accusation. I was banking on our relationship allowing me to get away with it. I looked him in the eye and said, “You just don’t like the idea of men looking at you the way you typically look at women.” 

The light came on in his eyes and the coin dropped in the slot. His misogyny and objectification of women was deeply tied to his inability to accept same sex relationships among men, including his own son’s.

I’m happy to say that conversation was a turning point for my friend. Today, he fully embraces and celebrates his son, and his relationships with women have become a million times more healthy. He is an outspoken ally of LGBTQ folks. He’s come a long way. 

What a contemporary reading of Leviticus should warn men about today is the intrinsic harm of believing women are somehow less than men. I’m convinced that if someone truly believed women were equal with men, then seeing men who don’t align with our culture’s toxic definitions of what it means to be a “man” would not threaten those of us who identify as male. And yet, even in saying all of this, it says a lot when “masculinity” is still defined as “not femininity.” When that’s the case, the rape of men is a problem because it treats men like women. The deeper violation is that sexual violence is a problem on its own terms and one that harms people of all genders. To fail to see this is still as androcentric as the culture out of which Leviticus was written.

We’ll look at four New Testament passages next week. Then we’ll close with a look at Genesis 1. 

For now, remember:

“By their fruit you will recognize them. Do people pick grapes from thornbushes, or figs from thistles? Likewise, every good tree bears good fruit, but a bad tree bears bad fruit. A good tree cannot bear bad fruit, and a bad tree cannot bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. Thus, by their fruit you will recognize them.” (Matthew 7:16-20)

HeartGroup Application

I grew up in a faith tradition that looked at the Bible as having only one right interpretation and many wrong interpretations. I was wrongly taught that one could objectively find this one right interpretations if one practiced the proper hermeneutics. 

I no longer subscribe to this way of looking at sacred texts. Our biases are inescapable. We all have blind spots. Even in our attempts to be objective, we rarely recognize our own biases and blind spots. Fish don’t know they are wet. When we look at the text as having only one right interpretation, the result is that we seek to find that right interpretation, regardless of whether that fruit is harmful for life giving.  We want to be right rather than being righteous.  The goal, I believe, should rather be to allow the text to speak to us in our contexts today with the most life giving, life affirming, life celebrating interpretations our present level of knowledge will enable.

Sacred texts of all religions, including the Bible, can have a myriad of interpretations and applications. The goal is to embrace life giving interpretations and move away from interpretations that do harm to oneself and others. Asking whether an interpretation is right or not, I believe is the wrong question.  We must ask if our interpretations are righteous. What fruit do they produce? Is the fruit harmful or life embracing, life giving?  Does it liberate or oppress? Do our interpretations fuel injustice or do they empower us to move away from injustice toward the work of shaping of a just, compassionate, and safe society for everyone?

The choice, including in our interpretations, is an ancient one—life or death. (Deuteronomy 30:15-2) How can you know if you’re on the right track? Consider if your interpretations are bringing life or doing harm. “By their fruit you will recognize them.” (Matthew 7:16) If your interpretation of a passage is doing harm, don’t hold on to out of a prioritized value of being right or because it is an interpretations that most resonates with your own biases, perceived or otherwise. Prioritize people first. People matter. Loosen your grip on harmful interpretations regardless of how long you’ve held on to them, and be open to embracing other interpretations that are righteous, that prioritize people’s well being, that are just, and that give life.

This week:

1. Come up with a list of three (if you can) interpretations of Bible passages that you believe are harmful. 

2. Discuss with your HeartGroup the harm you have witnessed from these interpretations.

3. Discuss with your group alternative interpretations and/or begin seeking out new interpretations with the goal of interpreting your sacred texts in more life giving ways.

Thanks for journeying with us so far. I’m deeply grateful that you’re here.  We’ll keep exploring next week. This week, wherever you are right now, keep living in love, compassion, action and justice. 

Another world is possible.

I love each of you dearly.

I’ll see you next week.

Calling Good Evil (Part 1)

Herb Montgomery | February 8, 2019

“And yet I’m torn when I watch the toll it takes on my LGBTQ friends to repeatedly explain these passages. Speaking about them does not have the same emotional cost for me as it does for them. Perhaps I have been a little too silent. I haven’t been silent in my affirmation. But I may have been too silent on some of the ways I arrive at affirmation. So this week and next, I want to amplify two voices on this topic.”

“Make a tree good and its fruit will be good, or make a tree bad and its fruit will be bad, for a tree is recognized by its fruit.” (Matthew 12:33)

In the last month, I’ve spent the last two weekends in the company of LGBTQ Christian communities. Every time I spend time with communities like these, I am deeply moved by their compassion, insight, and wisdom. The people I’ve met have always failed to match the mischaracterizations that homophobic, biphobic, and transphobic Christian communities assign to them. I walk away from each experience with a deeper understanding of my own faith and what it means for me to follow Jesus today our work of love, compassion, action, and justice.

During these visits I bumped into a high school friend who I haven’t seen since graduation. He told me of his sister, a deeply Christian lesbian woman, who recently married the love of her life, a pastor. On the morning of her wedding, her mother sent her a very ugly email. This mother, who had refused to attend the wedding, wrote this message to her daughter: “What you’re doing today makes me want to go jump off a bridge.”

When I heard this story I sat aghast. What is it about anti-LGBTQ Christianity that causes parents to so deeply reject and shame their own children? I have yet to understand this. 

For many Christian parents, discovering their child is attracted to those of the same sex or identifies with a different gender than the one on their birth certificate begins their journey of discovering that everything their faith tradition has taught them of the LGBTQ community has been deeply misinformed at best and intentionally maligning at worst. They discover they were wrong. 

But far more parents in these same faith traditions don’t make this journey. Far more often, parents reject their own children in order to be faithful to their anti-LGBTQ faith. Religion can be a powerful force of good in the world. It can also be a powerful force of the worst kinds of evil.

This week I want us to consider a story from the gospels of Mark and Matthew where Jesus was also mischaracterized and maligned. Jesus has strong words here for those who malign that which is holy, just, and good and call it evil.

But when the Pharisees heard this, they said, ‘It is only by Beelzebul, the prince of demons, that this fellow drives out demons.’ Jesus knew their thoughts and said to them, ‘Every kingdom divided against itself will be ruined, and every city or household divided against itself will not stand. If Satan drives out Satan, he is divided against himself. How then can his kingdom stand? And if I drive out demons by Beelzebul, by whom do your people drive them out? So then, they will be your judges. But if it is by the Spirit of God that I drive out demons, then the kingdom of God has come upon you. Or again, how can anyone enter a strong man’s house and carry off his possessions unless he first ties up the strong man? Then he can plunder his house. Whoever is not with me is against me, and whoever does not gather with me scatters. And so I tell you, every kind of sin and slander can be forgiven, but blasphemy against the Spirit will not be forgiven. Anyone who speaks a word against the Son of Man will be forgiven, but anyone who speaks against the Holy Spirit will not be forgiven, either in this age or in the age to come. Make a tree good and its fruit will be good, or make a tree bad and its fruit will be bad, for a tree is recognized by its fruit. You brood of vipers, how can you who are evil say anything good? For the mouth speaks what the heart is full of. A good man brings good things out of the good stored up in him, and an evil man brings evil things out of the evil stored up in him. But I tell you that everyone will have to give account on the day of judgment for every empty word they have spoken. For by your words you will be acquitted, and by your words you will be condemned.’” (Matthew 12:24-37; see also Mark 3:23-29)

In this story, Jesus teaches the principle of knowing a tree by its fruit. His community had ways to interpret their sacred texts that could gave them ample basis to reject him. But there were also other ways to interpret those same sacred texts that would have freed them to embrace him and his life-giving teachings. 

How do we know if our interpretations of our sacred text, in any religion, are moving in the right direction? Jesus tells us in this story: What is the fruit of your interpretation? If the tree is good, its fruit will be good. If the tree is bad, its fruit will be as well. 

While I was in Arizona last month, a sincere questioner asked me how I interpret the Bible’s passages that contemporary homophobic and biphobic Christians use to scare people away from affirming LGBTQ people. For a long time, I’ve refrained from debating these passages. A dear friend of mine calls such debates “text hockey.” I’ve also not wanted to be another straight, cisgender male getting air-time to speak on passages that LGBTQ people have been speaking and writing on for decades now. I didn’t what to take up space when I believe others’ voices need to be heard right now. 

And yet I’m torn when I watch the toll it takes on my LGBTQ friends to repeatedly explain these passages. Speaking about them does not have the same emotional cost for me as it does for them. Perhaps I have been a little too silent. I haven’t been silent in my affirmation. But I may have been too silent on some of the ways I arrive at affirmation. 

So this week and next, I want to amplify two voices on this topic. First is the excellent work of Matthew Vines, a voice in the LGBTQ community that Jesus followers should be listening to. The second is James Brownson, a parent of a child in the LGBTQ community. 

I want to share their work with you so that each of us can do our own homework, putting in the energy to read, study, and grapple before we ask someone in the Christian LGBTQ community to answer questions they have already answered multiple times and in multiple ways. These discussions are not academic for them. They are personally invested and many are tired of continually arguing about their existence. They already exist and have callings to pursue. It’s up to you to how you respond. With that said, I want to offer some help to those who are sincerely searching, doing their homework, and wanting direction.

Matthew Vines’ God and the Gay Christian is very readable. It’s not written for scholars but for average people. Brownson’s book, The Bible, Gender, and Sexuality is a definitive work on affirming Christian theology. It played a significant role in my own journey learning about affirming theology.

As Vines reminds us, “Christians did not change their minds about the solar system because they lost respect for their Christian forebears or for the authority of Scripture. They changed their minds because they were confronted with evidence their predecessors had never considered” (p. 24). He also writes, “The telescope didn’t lead Christians to reject Scripture. It simply led them to clarify their understanding of Scripture” (ibid. p. 38). 

Certainly there are multiple ways texts can be interpreted. We must reach for the most life-giving choices when possible. What are the fruit of the interpretations we choose? We must be honest about the fruit that is born from homophobic and biphobic theologies. We must also be honest about the life-giving fruit of our Christian LGBTQ siblings’ affirming theology. The life-giving fruit of their affirming theology is something we cannot afford to ignore.

Jesus said that it’s one thing to mistake an evil thing good, and quite another to label something that’s holy, just, and good evil. Jesus called the latter unpardonable. 

So next week, we’ll begin in the book of Genesis and progress through the texts Christians typically use to harm our LGBTQ friends, relatives, and neighbors. Each text will be well worth our time to explore. I’m so glad you’re here with us on this journey.

“Make a tree good and its fruit will be good, or make a tree bad and its fruit will be bad, for a tree is recognized by its fruit.” (Matthew 12:33)

HeartGroup Application

In your HeartGroups this week, discuss the meaning of these two words—intrinsic and imposed

  1. Have you ever experienced imposed rules within a community (religious or secular) prohibiting actions that you knew had no negative intrinsic result? 
  2. Have you ever experienced a lack of concern, acceptance or even encouragement of attitudes and actions that you knew to intrinsically bring harm or bear destructive fruit?
  3. Discuss both of these experiences within your group this week. What are the differences between actions to which are added imposed results such as imposed penalties or affirmation, and actions that have their own intrinsically harmful or beneficial results? Is there a place for imposed rules and consequences when properly associated with actual intrinsically destructive choices? Can imposed rules be abused? Can they be misapplied in ways that label things as bad or harmful that can are actually good or at least neutral?  What can your group learn from this discussion? How can your group become a healthier community that bears life-giving fruit, itself? How can your HeartGroup community impact your larger community in life-giving ways as well?

Thank you for checking in with us this week.  I’m so glad you are here. 

Wherever you are today, keep living in love, compassion, action and justice.  

Another world is possible. 

I love each of you dearly.

I’ll see you next week.

The Parable of the Mustard Seed 

Lone standing tree at sunset

by Herb Montgomery

Featured Text:

“What is the kingdom of God like, and with what am I to compare it? It is like a seed of mustard, which a person took and threw into his garden. And it grew and developed into a tree, and the birds of the sky nested in its branches.” (Q 13:18-19)

Companion Texts:

Matthew 13:31-32: “He told them another parable: ‘The kingdom of heaven is like a mustard seed, which a man took and planted in his field. Though it is the smallest of all seeds, yet when it grows, it is the largest of garden plants and becomes a tree, so that the birds come and perch in its branches.’”

Luke 13:18-19: “Then Jesus asked, ‘What is the kingdom of God like? What shall I compare it to? It is like a mustard seed, which a man took and planted in his garden. It grew and became a tree, and the birds perched in its branches.’”

Gospel of Thomas 20: “The disciples said to Jesus: ‘Tell us whom the kingdom of heaven is like!’ He said to them: ‘It is like a mustard seed. It is the smallest of all seeds. But when it falls on cultivated soil, it produces a large branch and becomes shelter for the birds of the sky.’”

Daniel 4:20-22: “The tree you saw, which grew large and strong, with its top touching the sky, visible to the whole earth, with beautiful leaves and abundant fruit, providing food for all, giving shelter to the wild animals, and having nesting places in its branches for the birds, Your Majesty, you are that tree!”

Mistaken Classification

In the 1st Century, mustard seeds were considered an invasive, noxious weed. If a gardener did not uproot it from their garden, they’d soon not have a garden left to tend. Then, as now, weeds should be rooted out lest they take over, crowding out crops that are intentionally planted there.

Yet mustard seeds don’t actually grow into trees. The image of a weed growing into a tree that benefits those around it means that we’ve classified as a weed something that is actually a fruit bearing tree.

Let me say it again for clarity. Mustard plants don’t grow into trees. If what we have labeled as “mustard” grows into a tree, it’s not mustard weed. We’ve made a mistake. It’s something entirely different from mustard.

This week’s saying likens Jesus new community of nonviolence, mutual aid, and resource redistribution to a tree that is originally seen as a weed. In other words, the way 1st Century farmers viewed the mustard plant was the way people viewed Jesus’s teachings and the community of Jesus-followers centered in those teachings. Their existence was to be rooted out. They were as welcome as the weed.

But then Jesus’s saying takes a hard right turn. What the people think is a noxious mustard weed doesn’t produce the same results as mustard. It doesn’t take over the garden like a weed and leave nothing for anyone. No, it becomes a tree, a source of shelter and food for all in its vicinity! It’s originally viewed as a weed, but it does not bear the same fruit as a weed.

The image Jesus uses for his community, the tree mistaken for a weed, is from a story in the Hebrew apocalyptic book of Daniel. In Daniel, Nebuchadnezzar’s kingdom was likened to a fruit tree that provided food, a resting place, and shelter to all. Our saying takes this imagery as a message: “You’re working so hard to keep me out of your garden as if I’m a mustard weed, and are trying to uproot me completely, but you have misjudged me. My fruit is not harmful, but life and peace and good for all.”

This week’s saying isn’t saying all weeds should be welcomed in the garden, that we shouldn’t weed, or that all weeds are good now. It’s asking us to check our assumptions about what we have classified as weeds. What if we’ve made a mistake? What if you’ve judged something to be a harmful weed, but that judgment is quite incorrect?

Jesus’s society was beginning to view his teachings on nonviolent resistance and wealth redistribution as a weed that must be removed. And so his saying called them to see their judgment as a mistake. What Jesus was teaching could lead to peace and liberation rooted in an expression of distributive justice for all. What the people viewed as a weed to be rooted out was actually a tree of life.

Today

I get letters from time to time asking me to explain how on earth I can be a Jesus follower and affirm the LGBTQ community. These writers typically use misinformed language such as “lifestyle” when they are actually referring to same-sex intimacy. They are often also profoundly certain about how clear the Bible’s teachings are, and they compare my LGBTQ friends with “adulterers,” “fornicators,” “alcoholics,” “drug abusers,” and “child-molesters.” And they want me to explain to them how I could affirm LGBTQ people in their allegedly “sinful behaviors.”

One of my lesbian friends is a more devoted Christian than I am. She has been with her wife for over twenty years, and I admire their commitment to each other.  She is a teetotaler: no tea or coffee, much less drugs and alcohol. To even place my friends in the same category with abusers is offensive.

As I consider the misclassification of the mustard seed in this week’s saying and the misclassification of Jesus’s kingless kingdom in the 1st Century, I can’t help but think of the misclassification of my LGBTQ friends today.

Let me be clear. This week’s saying is not calling its audience to embrace weeds but to question their classification of a tree as a weed. Similarly, the call to affirm, embrace, and include LGBTQ Christians in the church is not a call to affirm things that are intrinsically harmful. Rather it should help us recognize that the LGBTQ community does not deserve to be on that “harmful” list in the first place.

There are two lists in the New Testament that my letter writers often mention:

1 Corinthians 6:9-10 (ESV): Or do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived: neither the sexually immoral, nor idolaters, nor adulterers, nor men who practice homosexuality [arsenokoitai], nor thieves, nor the greedy, nor drunkards, nor revilers, nor swindlers will inherit the kingdom of God. (emphasis added.)

1 Timothy 1:9-11(ESV): Understanding this, that the law is not laid down for the just but for the lawless and disobedient, for the ungodly and sinners, for the unholy and profane, for those who strike their fathers and mothers, for murderers, the sexually immoral, men who practice homosexuality [arsenokoitai], enslavers, liars, perjurers, and whatever else is contrary to sound doctrine, in accordance with the gospel of the glory of the blessed God with which I have been entrusted. (emphasis added.)

The question I want us to consider is whether the modern phrase “men who practice homosexuality” is the most accurate translation of the ancient Greek word arsenokoitai. It isn’t. In English, the category “homosexuality” wasn’t even used till 1886. And the word wasn’t inserted into any English translations of the Bible for another 60 years after that (1946). There were several English language Bibles before 1946. Yet none of them used the word “homosexuality” or euphemisms for it. The Greek used when the New Testament was written included multiple terms for same-sex sexual activities, and those terms never appear in the New Testament. Instead we find the extremely rare and quite specific term arsenokoitai.

Justin Lee of the Gay Christian Network writes:

“The most likely explanation is that Paul is referring to a practice that was fairly common in the Greek culture of his day — married men who had sex with male youths on the side. The extramarital relationships of men with boys in ancient Greece are infamous even today. Archaeological and literary evidence prove that these relationships were common for centuries in Greece, though they were frowned upon by many even while they were publicly practiced. This would make a perfect target for Paul’s vice lists, and it would explain why, in both lists, he mentions the sin of the arsenokoitai separately after he mentions adultery — because technically, by Greek thought, having a boy on the side wasn’t adultery.” (https://www.gaychristian.net/justins_view.php)

What many scholars today agree on is that these two passages are referring to the then-common practice of pederasty, not to what we now know as homosexuality. Using the term homosexuality is not accurate.

Consider how the passages would read if we were more careful with our translations:

1 Corinthians 6:9-10 (ESV): “Or do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived: neither the sexually immoral, nor idolaters, nor adulterers, nor men who practice pederasty [arsenokoitai], nor thieves, nor the greedy, nor drunkards, nor revilers, nor swindlers will inherit the kingdom of God.” (emphasis added)

1 Timothy 1:9-11(ESV): “Understanding this, that the law is not laid down for the just but for the lawless and disobedient, for the ungodly and sinners, for the unholy and profane, for those who strike their fathers and mothers, for murderers, the sexually immoral, men who practice pederasty [arsenokoitai], enslavers, liars, perjurers, and whatever else is contrary to sound doctrine, in accordance with the gospel of the glory of the blessed God with which I have been entrusted.”

For more on the other passages in the Christian scriptures typically used in this debate, read Justin’s View from GCN.

Our saying this week isn’t a call to let one’s garden be overrun by weeds, and, yes, the vices in Paul’s lists are weeds. This week’s saying challenges the misclassification of Jesus’s movement as a weed that must rooted out. We could learn a lot about what it’s like to be misclassified by listening to LGBTQ people and others whom the Christian community has misclassified and tried to root out.

We have misclassified as a weed something that produces good fruit and doesn’t look like a weed at all. In fact, it’s our misclassifying the LGBTQ community on this list that’s producing noxious weed-like results. It’s at the root of the disproportionate homelessness and suicide rates among Christian LGBTQ youth rejected by their religious families and churches. The fruit of our recent translations and misclassification of LGBTQ people is not life, but quite literally death.

Here are just a few of the lessons I have learned as I’ve listened to the LGBTQ community:

  • An apology that simply calls straight Christians to a more loving and respectful form of heterosexism, homophobia, biphobia, or transphobia is not an apology.
  • The language of reconciliation devoid of liberation is empty rhetoric.
  • Saying “I’m sorry” is not enough.
  • Kindness and respect are not synonyms of reparation for harm done in the past.
  • Allowing even “respectful” disagreement over whether another person should exist is not “creating safe space.”

This last one is vital. The debate over LGBTQ people is really a disagreement over whether LGBTQ people should exist, live openly, and form families in our communities. The lists in Paul’s writings are lists of behaviors that can be changed. Sexual orientation is much more like a person’s skin color than their actions. It’s not something to be changed; it’s who people are. Reparative therapy, however, is an attempt to weed out a certain type of person—an LGBTQ person—from existence. Ultimately, it’s a form of genocide.

Learning to listen to those who are not like you as they share the harm that has been done to them through misclassification offers you the opportunity to make a choice between compassion or fear. I remember a statement that Justin Lee once made during a presentation. He likened straight, cisgender people’s emotional response to LGBTQ folks to the emotional response one might make to the statement, “Aliens have landed.” It all depends on whether you grew up watching the movie E.T. or War of the Worlds. Differences can be scary, but they don’t have to be. Remember, although we have differences, there is much we have in common, too. Those who are different from you are also someone’s child. They are someone’s sibling. They are someone’s best friend. Remember to breathe. And choose compassion.

Have you ever been misjudged or misclassified?  The mustard seed that was considered a noxious weed actually grew into a tree, providing “shelter” and “nesting places in its branches for the birds.”

Dr. Katie Cannon of Union Presbyterian Seminary says it best:

“Even when people call your truth a lie, tell it anyway. Tell it anyway.” (Journey to Liberation: The Legacy of Womanist Theology)

What is the kingdom of God like, and with what am I to compare it? It is like a seed of mustard [considered to be a noxious weed], which a person took and threw into his garden. And it grew and developed into a tree, and the birds of the sky nested in its branches.” (Q 13:18-19)

HeartGroup Application

This week I need your help. We are updating our HeartGroups page on the Renewed Heart Ministries website and we want to be able to share testimonials from those of you who’ve experienced what HeartGroups have to offer.

Please share how HeartGroups have been a benefit to you, either as a group or individually, by going to the Contact Us page and typing in your testimony.

I want to again thank all of you who support the work of Renewed Heart Ministries. People like you enable us to exist and to be a positive resource in our world in the work of survival, resistance, liberation, restoration, and transformation.

If you are new to Renewed Heart Ministries, we are a not-for-profit group informed by the sayings and teachings of the historical Jewish Jesus of Nazareth and passionate about centering our values and ethics in the experiences of those on the undersides and margins of our societies. You can find out more about us here.

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For those of you already supporting our work, again, thank you.

I’m so glad you’re on this journey with us.

Where you are, keep living in love, survival, resistance, liberation, restoration, and transformation on our way to thriving!

I love each of you dearly.

I’ll see you next week.