Category Archives: Theology

March 20, 2014 · 12:27 pm

Celebrating LGBT-Affirming Bapitsts

Today a Baptist minister who lived spreading a message of hatred and damnation to the gay, lesbian, bisexual and transgender communities died. I do not rejoice in his death, nor do I feel particularly wont of publishing his name. I believe that the best thing to do with people like him – and with others who also have a message of hatred, such as a certain US Senator from Texas, a Governor from Arizona and others – is to retrain from publishing their names. After all, most of them are always looking for exposure. I prefer to publish the names of those who are working for justice and reconciliation…

AWAB logo

As I reflected on how the media and even LGBTQI organizations continued publishing their reaction to his death, I decided to take a different approach. This approach is more consistent with my principles of inclusion and reconciliation. Today, I want to make public the work of a Baptist organization that is hard at work opening the doors of our communities to LGBTQI individuals. The Association of Welcoming & Affirming Baptists (AWAB) was born out of the need to proclaim a message of inclusion, celebration and integration of LGBTQI individuals in the life of Baptists communities of faith.

In 1997 I was a junior at the University of Puerto Rico in Mayagüez, and I was finally coming to accept my sexual orientation. As someone who grew up in a Baptist church, I could not imagine my life without a faith community. However, accepting my sexual orientation meant that there was no more room for me within the Baptist congregation in which I grew up. Although my childhood church was not proclaiming the same message of hatred as the recently deceased Baptist minister did, the truth was that there was not a message of inclusion either. The message of a God who rejected people with diverse sexual orientations was well ingrained in the overall message of my congregation.

This message of exclusion was so strong that many times I wanted to just disappear from this earth. I thought that I could just solve my problems by erasing myself from the picture. Several times I thought of ending my life, since there was no way that I could find comfort in the arms of a God who hated LGBTQI individuals.

It was at that moment, in 1997 during my junior year at the UPR-Mayagüez that I went to the library and started searching for answers. I clearly remember sitting in front of the computer and typing the words “gay” and “Christian” and “Baptist”. I had no idea of the surprise that awaited me! The first page that showed up on the search engine was that of the Association of Welcoming & Affirming Baptists.

Finding this organization helped me realized that I was not alone. I read the list of churches on that page and realized that, even though these churches were thousands of miles away from me – one of the earliest supporters of AWAB is the Church of Covenant in Palmer, Alaska, which is a few thousand miles away from Puerto Rico – there were people like me out there. Oh, what a joy! There were other gay Baptists out there! Not only that, but the page had their logo published, which at the time was the official logo of my denomination, the American Baptist Churches, USA, with the colors of the rainbow. I was so happy that I printed the logo and pasted it on my Bible. I have had that Bible with this logo for all these years… as a reminder of how AWAB saved my life and showed me that it is possible to be gay and Baptist.

This is my story. This is why today, instead of publishing the name of a Baptist minister who spent his life hating, I prefer to make public the name of the Baptist organization that helped me overcome my pain. I am glad that AWAB exists. I am glad that so many Baptist ministers have spoken out in favor of LGBTQI individuals, and that they have worked hard to include us the many Baptist communities of faith that joyfully welcome, affirm and celebrate the diversity of God’s creation!

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Filed under Church, Culture, Gay, Hispanics, Latino, Lesbian, LGBTQ, Theology, trans, worship

September 29, 2013 · 4:07 pm

Las mantillas evangélicas

IMG_3419En mis años de infancia, cuando visitaba de vez en cuando la parroquia de Nuestra Señora de la Medalla Milagrosa en Castañer, Puerto Rico, veía una que otra viejita usando mantilla. Las mantillas son esos velos que cubren la cabeza de las mujeres católicas devotas. Por lo general son negras. Las mantillas eran utilizadas mucho en los años antes del Concilio Vaticano II. Pero luego de éste Concilio, la Iglesia Católica decidió que no era necesario el que las mujeres utilizaran mantillas en la iglesia. Así que el uso de mantillas se ha mantenido solamente entre las viejitas que todavía se aferran a la tradición y a los grupos Católicos ultra-ortodoxos.

Bueno, eso era lo que creía yo, hasta que visité El Salvador hace unas semanas. Resulta que caminando por las calles de San Salvador – y en muchos otros lugares que visité en el país – me encontré con mujeres de todas las edades vistiendo mantillas. Todas llevaban mantillas blancas. Elaboradas con perlitas de mentira y bordadas con hilo fino blanco. Me pareció interesante ver tanta mujer católica aferrada a su tradición, así que le pregunté a mi amigo el porqué de tal devoción.

“¡Esas no son mujeres católicas! Quienes llevan esas mantillas son evangélicas.” Eso me dijo mi amigo. Me quedé estupefacto. ¡Mujeres evangélicas vistiendo mantillas! Yo había sido testigo de mujeres de grupos evangélicos judaizantes utilizar mantillas (en Puerto Rico, la Congregación de Yahweh es una de estas iglesias), pero nunca en público. Por  lo general, el uso de mantillas es exclusivo para el culto privado. Después de todo, aun si leemos al Apóstol Pablo literalmente en 1 Corintios 11:1-16 éste hace referencia al uso del velo por la mujer solamente en el contexto del culto.

Lo interesante de ver tanta mujer en El Salvador con velo/mantilla es que me recordó cuán similares somos a pesar de nuestras diferencias. De seguro que si les preguntara a esas mujeres evangélicas qué piensas de sus hermanas católicas, nos dirán que las católicas están mal. Criticarán su fe y su forma de expresar el cristianismo. Así mismo, las mujeres católicas quizás critiquen o no entiendan a las mujeres evangélicas. Pero interesantemente, las mujeres evangélicas son herederas de una costumbre católica romana. La han adoptado y adaptado para sí. De hecho, a quien siguen e imitan es a la misma María de Nazaret, cuya imagen siempre lleva velo/mantilla, pero cuya imagen es tan rechazada por las mismas mujeres que siguen su ejemplo.

Seguimos teniendo divisiones por cosas que no deben dividirnos. Seguimos construyendo muros que nos separan aun cuando somos similares. Seguimos rechazando otras personas porque no comprendemos el porqué de sus costumbres… Así somos… Ojalá que un día estas hermanitas evangélicas se den cuenta que sus mantillas no son suyas, las heredaron de sus hermanas católicas romanas y de María la Madre de Jesús.

 

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February 19, 2013 · 3:05 pm

El Amor de Dios es Condicional

Cuando era chiquito y participaba de las actividades de la iglesia bautista en la que crecí, aprendí un corito que dice así:

“Dios es amor,

la Biblia así lo dice.

Dios es amor,

lo vuelve y lo repite.

Dios es amor…

Buscando lo hallarás;

 en el capítulo cuatro,

versículo ocho,

primera de Juan.”

De pequeño, me gustaba tratar de cantar la canción porque siempre me trababa. ¿En qué verso es que está? ¿En qué capítulo? ¡Dios mío, pero si es que no sé diferenciar entre primera, segunda y tercera de Juan! Pasábamos mucho tiempo en la Escuela Dominical y en las Escuela Bíblica de Vacaciones aprendiendo este corito. Lo cantábamos cuando íbamos de jira y cuando hacíamos los servicios de la niñez. Lo canté en privado y en público. Lo canté y lo canté hasta que me lo creí…

Creciendo en la iglesia bautista de mi barrio, comencé a creer en un Dios que se manifestaba en amor. Tal como lo decía el corito, “Dios es amor, la Biblia así lo dice.” ¡Me creí el cuento! Llegué a pensar que las personas que me enseñaron dicho corito eran sinceras; que eran personas que de verdad creían en un amor incondicional de Dios hacia mí y hacia toda persona. Pero pronto me daría cuenta que eso no era verdad. Pronto me daría cuenta de que el amor de Dios no es incondicional; por el contrario, me di cuenta en mi adolescencia que el corito que me enseñaron era una mentira.

No digo que 1 de Juan 4.8 no diga que Dios es amor. Por el contrario. Claramente lo dice allí: “El que no ama, no ha conocido a Dios; porque Dios es amor.” Lo dice clarito. Así como lo canté de pequeño. Lo que no era cierto es que la iglesia que me enseñó a cantar este corito se creyera lo que cantaba.

La verdad es que no sé cuál es la posición de la iglesia bautista en la que crecí con respecto a esto. Cuando digo, “la iglesia que me enseñó a cantar este corito”, me refiero a la Iglesia Cristiana en general. Me refiero a aquella Iglesia que dice estar fundamentada en las enseñanzas de Jesús. Me refiero a aquella Iglesia que dice ser la portadora de gracia y salvación y liberación para la gente, porque es el cuerpo de Cristo. Si es bautista, o católica, o pentecostal, o presbiteriana, o carismática, o metodista, o adventista, o lo que sea, es inconsecuente. Me refiero a la iglesia que todavía hoy enseña a la niñez a cantar con alegría este corito, pero que a la hora de la verdad sus acciones distan mucho de las acciones del predicador errante que dicen seguir.

La Iglesia Cristiana me mintió. El amor de Dios que esta iglesia predica es condicional. El amor de Dios que esta iglesia predica es un amor que hiere. Bien lejos está este “amor” del que predicaba Pablo en su carta a la iglesia en Corinto, cuando escribe: “El amor es sufrido, es benigno; el amor no tiene envidia, el amor no es jactancioso, no se envanece; no hace nada indebido, no busca lo suyo, no se irrita, no guarda rencor; no se goza de la injusticia, mas se goza de la verdad. Todo lo sufre, todo lo cree, todo lo espera, todo lo soporta. El amor nunca deja de ser; pero las profecías se acabarán, y cesarán las lenguas, y la ciencia acabará.” (1 Corintios 13.4-8) Ahora, ese “amor” que se supone era el de Cristo hacia la humanidad y que es el que se supone que la humanidad demuestre entre sí, se ha relegado “a ser como metal que resuena, o címbalo que retiñe.” (1 Corintios 13.1b) Ya ese amor de Dios, del que tanto Juan y Pablo hablaron, solo se usa en recitales para bodas “correctas”, o sea, entre un hombre y una mujer. Así que ya ese amor no tiene sentido, ni tiene sonido.

La Iglesia me mintió. Me decía que Dios es amor pero según fui creciendo me di cuenta de que ese amor era condicional. Cuando yo abrí mis ojos al amor y encontré ese amor en otro hombre, la Iglesia me dijo que ya “el amor de Dios” no era para mí. A pesar de que me enseñaron a cantarlo; a pesar de que me enseñaron a buscarlo; a pesar de que me enseñaron a creerlo, ya ese amor no era para mí.

¡Hasta se inventaron un versículo para describir el amor condicional que Dios tiene para quienes somos como yo! “Dios ama al pecador, pero no al pecado” me comenzaron a decir. Yo buscaba y buscaba desesperado en dónde estaba este versículo tan recitado, pero nunca lo encontré. Por el contrario, después de mucho estudio y lectura de la Biblia (soy teólogo y pastor de profesión) me di cuenta que éste era un versículo inventado. ¡Otra vez me mintió la Iglesia!

Tanto me mintió la Iglesia que me dejó sin madre, sin padre y sin hermana. Cuando lo Iglesia decía que somos “la familia de Dios”, no decía que esta familia también era condicional. Nunca me dijo la Iglesia que para pertenecer a esta familia tenía que deshacerme de la persona que Dios me hizo y convertirme en un títere sin alma y sin entrañas; que me tenía que despojar de quien Dios me hizo para convertirme en una marioneta de la institución que puso condiciones al amor de Dios.

Pero he aquí la paradoja: mientras la Iglesia me siga mintiendo yo me seguiré proponiendo desmentirla. Después de haber dejado de un lado la Iglesia y sus mentiras, volví. No solo que volví, sino que me hice más creyente. Creyente de la realidad inescrutable a la que en mi fe llamamos “Dios”. ¡Me hice hasta más bautista! El amor y la pasión que sentí y que sigo sintiendo por todo lo que tiene que ver con la naturaleza de la Divinidad y con la forma en que la Divinidad se manifiesta, me llevó a estudiar teología. Además de esto, me llevó a optar por el ministerio parroquial como mi profesión. Hoy día sigo siendo una persona de fe; una fe transformada a fuerza de fuego, como dice el Apóstol en 1 de Pedro 1.2-9.

La fe que profeso hoy día es una que sigue la inocencia de la fe en el amor de Dios como lo cantaba de niño. A la misma vez, es una fe madura. Es una fe que no es ciega, sino que busca y escudriña las Escrituras porque ellas no son letra muerta e ídolo santo como el fundamentalismo que se ha apoderado de mi tradición religiosa lo quiere presentar. Por el contrario, las Escrituras que leo siguen siendo una “lámpara a mis pies y lumbrera a mi camino.” (Salmo 140.105) Las Escrituras que leo no son un ídolo ante el que me arrodillo y adora, como hacen los fundamentalistas que se han robado mi tradición religiosa. Las Escrituras que leo tienen historia y contexto. Las Escrituras que leo es “viva y eficaz, y más cortante que toda espada de dos filos; y penetra hasta partir el alma y el espíritu, las coyunturas y los tuétanos, y discierne los pensamientos y las intenciones del corazón.” (Hebreos 4.12) ¡Estas no son palabras muertas para regir las vidas! Contrario a lo que los fundamentalistas que se han querido robar a tradición religiosa, las palabras que encuentro en las Escrituras tienen sentido cuando las veo en su justo contexto. Y esas palabras no son el final; sino el comienzo.

De hecho, después de mucho dolor por haber perdido mi familia, fueron las palabras que aprendí en la Escuela Dominical las que vinieron a mi mente: “Aunque mi padre y mi madre me dejaran, con todo, Jehová me recogerá.” (Salmo 27.10) Mi padre, mi madre y mi hermana me dejaron, porque su amor es condicional, como el que predica la Iglesia Cristiana a la que asisten. Pero el amor de Dios, no el que predica la Iglesia, sino el que viene de la Divinidad en todo su esplendor y en todas sus manifestaciones, me recoge, me da la bienvenida, me abraza y me renueva.

También me he acordado de otras lecturas bíblicas. Por ejemplo, la única vez en que Jesús se manifiesta en los evangelios acerca de cuál es su definición de “familia”. El evangelista Lucas (8.19-21) nos cuenta esta corta historia que, una vez más, es la única declaración que hace Jesús sobre lo que él considera “familia”: “Entonces su madre y sus hermanos vinieron a él; pero no podían llegar hasta él por causa de la multitud. Y se le avisó, diciendo: Tu madre y tus hermanos están fuera y quieren verte. Él entonces respondiendo, les dijo: ‘Mi madre y mis hermanos son los que oyen la palabra de Dios, y la hacen.’” ¡Una familia se hace! Una familia es aquella que hacen real a Dios en su medio. Una familia, según Jesús, es la que tú escoges.

Esa familia la he ido haciendo a través de los años y las décadas. Ya no tiene padre, madre y hermana; pero tiene una abuela que siempre me ha querido. Tiene tías que me hacen reír y que siempre me abrazan. Tiene primas que me aman y me lo repiten una y otra vez. Tiene primos que, siendo hombres jóvenes heterosexuales en un ambiente machista, se atreven a alzar la voz por los derechos de las personas gay, lesbianas, bisexuales y transexuales. Tiene amistades, de todas las edades, todos los sexos, todas las orientaciones, todas las religiones y de ninguna religión, hasta de diferentes partes del mundo, que siempre han estado allí para mí. Esa familia tiene un compañero al que amo, que me ha dado su amor, su compromiso y su fidelidad y con quien próximamente me casaré legalmente. Quizás algún día mi madre, mi padre y mi hermana decidan regresar a mi familia y dejar atrás el amor condicional de su Iglesia Cristiana para acceder al amor incondicional del Espíritu de Dios del cual nos enseña las Escrituras. Cuando eso pase, estaré aquí con el resto de mi familia para recibirles.

Por ahora, sigo denunciando la mentira de la Iglesia. Al mismo tiempo, sigo proclamando la verdad que he encontrado en las Escrituras… Esta vez, como cuando era niño, canto, canto, canto… Este es mi canto de hoy:

¡El amor de Dios es maravilloso!

            ¡El amor de Dios es maravilloso!

            ¡El amor de Dios es maravilloso!

            ¡Cuán grande es el amor de Dios!

            Tan alto que no puedo ir arriba de él…

            Tan bajo que no puedo ir debajo de él…

            Tan ancho que no puedo ir afuera de él…

            ¡Cuán grande es el amor de Dios! 

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December 30, 2011 · 12:54 pm

Newtonian Physics and Church Culture – Part I

In 1687, physicist Sir Isaac Newton published a book called Mathematical Principles of Natural Philosophy. In this work, Newton shares three observations related to bodies in motion. The laws of motion as they are known, state the following:

  •  Every object in a state of uniform motion tends to remain in that state of motion unless an external force is applied to it.
  • The relationship between an object’s mass m, its acceleration a, and the applied force F is F = ma.
  • For every action there is an equal and opposite reaction.

Generally, people are introduced to these laws of physics in school or college. However, I think that it would be good for seminarians and church leaders to study them closely as part of our training to work in congregations.

I would like to share my thoughts on these three laws and how they can be translated into congregational life. Each one of these laws helps pastors understand our congregations a bit better. It will also help congregations understand themselves a bit better. A better understanding of our own congregations will, hopefully, bring us to healthier relationships, ministries, individuals, and communities of faith.

Because there is so much that can be said of each one of these laws, I will divide this essay intro three shorter essays expressing my understanding of how these laws affect our congregations and how to best address each one of them.

First Law – State of Inertia

The first law states, in lay terminology, that any object in movement will stay in movement unless there is a force to stop it. Conversely, any object in state of inertia – or of rest – will stay unmoved unless there is a force that will make it move. Sounds familiar?

Churches tend to stay in the state in which they are. More often than not, people pay attention at how the mainline churches continue in a state of inertia. Since there is no force that will move these congregations, they tend to wane and decline. Every now and then someone new will come through the doors. Sometimes these new visitors will stay, but often they will leave soon after discovering that the congregation is not ready to embrace them or to allow them to bring their ideas and passions.

Those who stay do it more often than not because they feel secure in a steady environment. Perhaps, the reason they come to church in the first place is because they are looking for a place where they can feel comfortable. This comfort is sometimes expressed in a state of inertia. Nothing is expected of the new members – with the exception of “blending in” with the culture of the church. The feeling of security and stability comes from not having to move or to be innovative. We can come to church and pray, sing, listen to a sermon, and share cookies afterward like our ancestors have done for only God knows how long. There is a feeling of security and comfort in old traditions. These are the churches with scholarly pastors in robes or business suits, thousands of church meetings to discuss the next business meeting, and one-hour long worship services so predictable that you need not come on Sunday to know at what minute you are suppose to be singing the opening hymn.

On the other hand, we have churches that are always “on the move.” Experimentation, innovation and modernization are usually the operative words for these congregations. Every worship experience is different. Every week there is a new experience to have. New members are always welcomed and they come in throngs. Each new member is encouraged to develop their own ministries, their own small groups, their own spaces of worship or of exploration. More often than not, these “emerging congregations” as they are usually called, will attract people of my generation and younger – the so-called Gen X, Generation Y, and the Millenials.

Everything around us moves at the speed of light. Our generation expresses thoughts in 140 characters or less in Twitter. Texting has replaced boring phone conversations. Emails are often used to engage in discussion, although it still “so-1990s!” Facebook has replaced human interaction. Ideas float left and right and any outsider will feel dizzy with all the movement that happens both in the lives of these generation and in the churches that attract us.

Frequently you will note that the only steady members of the congregations that attract these generations are the pastors. The congregation, however, has changed every few years. Yet, the pews – or rather, the theater chairs that have replaced them – are so full that everyone looks at them as the prime example of successful ministries.

Consequences

The Law of Inertia has important implications for the churches. Let us take a look at each type of church.

First, those churches that are in the state of rest will stop growing at a healthy pace. As I stated, these congregations tend to dwindle at a faster rate than others. Mainline churches are usually part of this group of congregations. Traditions die hard and people are not fond of bringing innovation or trying new things. The consequence is that these churches become almost irrelevant to the communities in which they are established. Stepping into their services on a Sunday morning is like traveling back in time for most people.

Younger generations will find the services at these type of churches boring, irrelevant, old-school, and even disconnected from reality. Social action and justice – which are often talked about in these congregations – are not in touch with the realities of the younger generations. These younger generations live in a world in which racial integration is a reality, gay and lesbians can marry in several countries and states of the USA, and women are often in the pulpits. Truly, our churches have to continue working for social transformation and being willing to take bold stands on issues of social justice. However these churches of inertia have replaced these actions for true spiritual formation and experiences.

If recent research is to be trusted, younger generations are longing for spiritually but not religious experiences. These experiences cannot be achieved with old traditions and regular business meetings. It also means that making the services all about social justice makes the younger visitor feel like what they are doing in their daily lives is not enough. Keep in mind, that these are the people who are marching, demonstrating, getting arrested and beaten by the police as they try to change the systems of oppression we live in. When they visit a congregation it is often because they are looking for an experience of the mystery that they cannot explain; seldom do they come to know how and why Jesus threw the moneychangers from the Temple.

The churches of inertia, unfortunately, do not provide for the spiritual needs of Gen Xers, Generation Yers, and Millenials. What young person has the time to come to three meetings, two worship services, four demonstrations, one fund-raising dinner, and any other church activity in a week? Church for the younger generation is about finding a safe space to connect with the mystery of God. It is also a place to find community, not over budgetary discussions, but over a cup of tea or coffee or even a beer, while at the same time expressing our doubts about God and religion. Contradictory? Yes. But so is life!

Second, the churches in motion have the problem of never being able to find roots for their movements. These churches are more likely to be mega-churches, independent congregations or mainline evangelicals.

It is common for churches in movement to ignore the needs of the aging population. As the baby boomers age and their parents have even more and more needs, the churches in movement have decided to completely ignore them in order to provide for younger people. Most of the emerging churches do not provide for the security and the stability that senior people need in order to have religious experiences that are meaningful for them.

This is not to say that older adults are not fond of movement, but rather that movement for these particular generations needs to happen at a pace that is healthy for them. Too much movement too fast is not what helps the spirituality of the older adults. Tradition helps these particular generations feel connected to their past and histories. Systemic planning – i.e. committee meetings – are places where older adults feel more comfortable, knowing that they have a starting point as well as a clear vision and goal in order to use their gifts for ministry. Finally, predictability gives them the confidence that they do not have to always learn some new language and always being on the move; they have already done this in their lives and it is now their time to rest and to reap the fruit of their many years of labor.

Churches in motion also tend to forget about the life transitions that all human beings go through. With perhaps the exception of marriage and baptisms, it is rare to find a pastor in one these churches who understand the importance of providing good care during life transitions. More often than not, these churches do not provide good ministry of accompaniment to the elderly or the sick, and very rarely are they prepared to lead meaningful funeral and memorial services. The most common understanding is that youthful energy and health will last forever.

Rarely do these churches engage in serious theological discussion. It is most common for them to stress the mystery and the spiritual. When the Scriptures are used, are usually to answer the question “what does this have to do with me?” and rarely on how are the Scriptures to help us transform the world around us. These churches have a very clear “market” and they do everything in their power to sell their product to this particular sector of consumers. In fact, these marketing strategists are at the core of the churches in movement.

Certainly, all these aspects are generalizations. There is not one single congregation that has all of the characteristics I am sharing here. However, I believe that it is good for leaders to assess where in the spectrum the churches we serve fall in order to provide better pastoral leadership.

Solutions?

As stated before, what I have shared are generalizations. It would be foolish of me to assume that there is a “one size fits all” solution to counteract the Law of Inertia. However, I see a possibility in the way in which Pentecostal and Charismatic movements have dealt with tradition and innovation.

The Pentecostal and Charismatic movements have allowed people to both hold on to tradition while at the same time provide for a deep spiritual experience that is individual. The movement towards innovation happens gradually. Members are encouraged to participate, yet there is a deep respect for the tradition of the elders and their wisdom. At the same time, these elders and leaders are open to innovation because of their own personal experiences of the mystery of God (most evident in their theology of the Holy Spirit.) And this interaction between younger and older generations in leading the church helps create an environment in which the community provides for care for each other at all times, regardless of age. The integration of the younger generations and the older generations happens organically, not forcefully as it is often the case in inertia churches and absent as it is the case in churches in motion.

Passion is as important as talent in their communities. You need not have a degree in music in order to sing in the choir, nor do you have to possess a degree in theology in order to engage in teaching and preaching at the church. Generally, committee meetings happen in the context of a specific need and not just for the sake of meeting. Worship is the central aspect of live in community, not business meetings. Instead of four committee meetings a week, Pentecostal and Charismatic churches have three or four worship experiences a week. The “target” audience for these churches is anyone who is not yet one of them, thus there is no need to define the product to sell in order to sell it. Anyone has the possibility of belonging!

Again, these are generalizations. I have expressed elsewhere my concern and unease with Pentecostal and Charismatic theology and worship, and I am open about these feelings. I have also expressed my love and attachment to the mainline Protestant tradition. But I am also critical of churches that stay in their state of motion or inertia for the sake of it, whether they are mainline or emergent. I believe that the future of the church lies in knowing how to keep a balance between movement and rest.

In the next essay I would like to explore the second Law of Motion, and look at what would be the healthy speed in which a church should move in order to affect healthy change.

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September 9, 2011 · 2:17 pm

Dios y la comunidad trans

En las comunidades elegebeté (lesbiana, gay, bisexual y transexual) ésta última letra siempre se queda rezagada. Esto no es culpa de la comunidad – o debería decir, “comunidades” – trans, sino que ha sido una actitud sistemática de parte de las comunidades elegebe el mantener al margen a estas otras comunidades. Si bien es cierto que esta marginalización es evidente dentro de las comunidades elegebe, la misma es mucho más evidente en las comunidades religiosas.

Es bien sabido que aun dentro de las comunidades religiosas – en específico, cristianas – las comunidades transgénero, transexual y travesti son, no solamente ignoradas sistemáticamente, sino hasta demonizadas. Esta demonización de las comunidades trans es algo que debe tomarse en cuenta a la hora de hacer teología y de entender el llamado cristiano a la aceptación y a la diversidad.

En ocasiones me pregunto, ¿qué diría Dios de las comunidades trans? La respuesta a esta pregunta es mucho más simple de lo que muchas personas querrían que fuera. Aquí les dejo mi lectura socio-teológica de las Escrituras Sagradas con respecto a la relación de Dios con las comunidades trans.

Primero tenemos que definir de manera general las comunidades trans. El término transgénero es utilizado como una descripción de aquellas personas cuya identidad de género no se conforma a las normas sociales impuestas a su sexo biológico. Así, las personas transgénero pueden ser transexuales, travestis o personas de género no conformista. Hay que mantener en mente, sin embargo, que no podemos y no debemos asumir que una persona es transgénero simplemente porque no se conforma a nuestras definiciones de masculinidad o feminidad. Siempre es importante dejar que la persona misma se identifique a sí misma. Entre algunas personas dentro de las comunidades trans, el término transexual no es bien recibido, ya que tiene sus orígenes en la medicina y por lo general es utilizado para establecer un diagnóstico socio-sicológico. Asi mismo, dentro de las comunidades angloparlantes el término travesti es generalmente utilizado de manera ofensiva. Sin embargo, entre las comunidades hispanohablantes, el término travesti se refiere, por lo general, a aquellas personas que utilizan el transformismo como forma de entretenimiento o como estimulante erótico, independientemente de su identidad de género. O sea, que una persona puede ser travesti y ser “masculina” o “femenina” de acuerdo a las normas sociales y además puede ser heterosexual en su orientación.

Por supuesto, estos son términos y explicaciones generales. Es importante que cada persona, especialmente personas que ostentan posiciones de liderato en comunidades eclesiásticas, se mantengan informadas acerca de las diferencias entre estos términos para así poder ofrecer mejor apoyo pastoral a quienes se acercan a nuestras congregaciones.

Pero ahora movámonos a la relación que Dios tiene con las comunidades trans. Para poder hacer una mejor lectura de ésta relación es importante remitirnos a las primeras expresiones de Dios en las Sagradas Escrituras con respecto a la humanidad. Estas palabras las encontramos en Génesis 1.26-27: “Entonces dijo Dios: Hagamos al hombre [literalmente, “ser humano”] a nuestra imagen,conforme a nuestra semejanza; […] Y creó Dios al hombre [literalmente, “ser humano”] a su imagen, a imagen de Dios le creó; varón y hembra los creó.” Una lectura transgresiva de este pasaje nos lleva a la conclusión de que en los albores del milagro de creación, la Divinidad misma nos deja saber su naturaleza transgénero. Una Divinidad que no tenga rasgos de uno y otro sexo no sería capaz de crear a la persona a su imagen y semejanza.

Contrario a la antigua forma de leer este pasaje como un llamado al binomio “macho-hembra” que nos ha sido impuesta tradicionalmente, una lectura liberadora del texto revela mucho más. La humanidad no fue creada en binomios, sino en un continuo entre uno y otro extremo y es derecho de cada persona de establecer los parámetros en los cuales su ser interior se siente en completa comunión con la Divinidad creadora.

Moviéndonos aún más adelante, otro ejemplo de transgresión ocurre en el milagro de la encarnación. El evangelio de Juan 1.14a nos deja ver esta mayor transgresión de la Divinidad: “Y aquel Verbo fue hecho carne…” La encarnación de Dios en la persona de Jesús es indicativo de una transgresión de género que sobrepasa el entendimiento humano. Ya no estamos hablando de dejar los roles de género masculino para comportarnos de manera femenina. Ahora tenemos el ejemplo de una sustancia completamente diferente viniendo a habitar en forma humana. La transgresión de Dios en el milagro de la encarnación es pues indicativo de la apertura extravagante que tiene la Divinidad para con las comunidades trans.

Mientras sigamos manteniendo las puertas de nuestras comunidades de fe cerradas a las comunidades trans, estaremos previniendo a la Divinidad misma la oportunidad de manifestarse en medio nuestro. No es posible para la persona cristiana, en particular, proclamar a Dios en la persona de Jesús y al mismo tiempo cerrar nuestras vidas y nuestras puertas a las comunidades de trangéneros, transexuales y travestis. Es hora de hacer de nuestras comunidades unas de bienvenida extraordinaria a toda persona y punto.

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Filed under Church, Español, Gay, Lesbian, LGBTQ, Queer, Theology, trans

August 15, 2011 · 3:46 pm

The State and The Church

Some time ago I received an invitation to join a facebook page called “Keep God in our schools”. It came as a surprise to me, given the fact that the person who invited me is a member of a Baptist congregation. Moreover, it was a big surprise to know that God needs of our help to stay in school. Here are my reactions to these sorts of religious questions.

I am committed to the Baptist principles. Over the years, I have grown to accept, cherished, and make mine the principles upon which my denomination was established. Back in the 1600s many Baptist people suffered persecution because of their understanding that the Sate and the Church should be different and separate entities. They also suffered persecution for the – then new – idea of giving every human being the liberty to come before God as his or her conscience told them. These were ideals that we take for granted today. Yet, these ideas were new to the people who grew up in oppressive religious regimes – both Roman Catholics and Protestants.

There are various wrong ideas of what it means to uphold the principles of separation of Church and State, and liberty of conscience or soul freedom as is most commonly referred too. I would like to tackle on them today.

First, separation of Church and State is a concept that serves the Church, not the State. When the religious realm was attached to the political realm, the church was bound to the pitfalls of the State. For instance, it was the prince who would appoint clergy to different positions. There are many a story of bishops and cardinals that were more interested in war and financial riches than in the spiritual well-being of their parishioners. At the same time, political leaders would call Councils to determine theological issues, giving little if no room at all for the faithful to freely come to decisions on matters of faith and theology. The church became a business more than a place to receive consolation and guidance from God through God’s own people who were empowered by the Holy Spirit.

It was for these reasons that some early Anabaptists (Mennonites) and later the Baptists as well, joined in calling for a free Church in a free State, wherefore each institution was in charge of particular needs of the people whom they served.

The Church is called to serve the spiritual needs of the people. Some churches have schools where children learn about history, math, biology, and languages, as well as about God, Jesus, and the story of salvation. These religious schools are protected under the law and are free to teach their students in whatever way they feel is the most appropriate, as long as they follow the basic guidelines and fulfill the basic requirements of education of the State. On the other hand, public schools are places where people from a varied array of faiths come together to learn. The learning experience is not only regarding biology and literature, but also how to interact with people whose social, political, economic, and theological views are different from yours. Public schools are places where differences are experienced and lived out in order to become global citizens.

If we were to “bring God back to schools”, the first questions we must answer is: What God? This is very important since there are many religious traditions and as many understandings of “God”. For many Christians, the God of the Bible is the same as the God of the Jews and Muslims. However, some Christians understand that these three religions have a different interpretation of who God is. Moreover, Buddhists do not have any gods, while Hindus believe in a plethora of gods and goddesses. So, what God are we going to bring back?

Second, there is a fact that disturbs me greatly as a theologian. Whose God is so small, so weak, so powerless, that needs of our help to “keep God in our schools”?

It is disturbing to think that some people see God as someone who has the need for us to put “him” back in the schools because some atheist have taken “him” out of the schools. These people must have forgotten the words of Jesus when he says: “For where two or three are gathered together in my name, there am I in the midst of them” (Matthew 18.20, KJV). Is your faith so weak that you do not believe this promise?

For all of my life I attended public schools. From kindergarten to college, I was blessed to have wonderful schools where I was formed as a professional and as a citizen. Many times, I bowed my head in the cafeteria to say grace before lunch. Every time before a test I would take a few seconds to pray in silence for guidance and wisdom to answer well. There were many a conversation regarding church and God in the halls of the schools I attended. I did all these because I felt called to do it, not because a teacher asked me to. In fact, I think that I would have felt very strange if a teacher asked me to pray in class or to read from the Bible (which, by the way, was one of the many books I kept in my backpack.)

A real believer does not need of the State to control his or her faith. A real believer does not need of a teacher to tell him or her when or how to pray. A real believer looks for the opportunities God grants us to come before God – who, I should point out, is neither “he” nor “her” – and to look for God as freely as God looks out for us.

I do not need to “bring God back to our schools” because my God has never left me, and as long as I am in God and God is in me, God is present wherever I go.

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Filed under Church, Peace, Sociology, Theology

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