A Sermon for Holy Week

Burning of Sodomites for Homosexuality

The knight of Hohenberg and his servant, accused of sodomy, are executed for homosexual acts by burning before the walls of Zürich in 1482.
Source: Diebold Schilling, Chronik der Burgunderkriege, Schweizer Bilderchronik, Band 3, um 1483 (Zürich, Zentralbibliothek) via Wikimedia Commons.
commons.wikimedia.org/wiki/File:Burning_of_Sodomites.jpg
In 1120, the Church Council of Nablus specified burning at the stake for homosexual acts. The church killed thousands of LGBT people for homosexuality over the next 700 years.
More info on the sad history of LGBT and queer people burned at the stake by the church for homosexuality at the Jesus in Love Blog:

jesusinlove.blogspot.com/2011/03/ash-wednesday-queer-mart...

I encourage you to "read, mark, learn and inwardly digest" this "Sermon for Passion Week". I found it posted by Dan Savage on "Slog". You can find it here.

It is written by Briallen Hopper, a divinity student at Yale.

It is breathtaking in its lament.

It is prophetic in its call to hope.

It is, for me, a powerful meditation on the betrayal and torture and crucifixion of Jesus while still offering a way to a re-imagine a church that is more faithful to the resurrected, wounded, Body of Christ.

She writes,

"If necessary,
Let us tear down our churches
And rebuild them on this story,
This broken body,
This cornerstone.

Yes, my friends, there is great hope in this. Hope for authenticity and truth. Hope for mercy and compassion. Hope for the justice and peace of God, which surpasses all human understanding.

Let the church say, "Amen."

A Sermon for Passion Week

My text today is from the prophet Jeremiah, chapter 31.

“Thus says the LORD:
A voice is heard in Ramah,
Lamentation and bitter weeping.
Rachel is weeping for her children;
She refuses to be comforted for her children,
Because they are no more.
Thus says the LORD:
Keep your voice from weeping, and your eyes from tears;
for there is a reward for your work,
says the LORD:
they shall come back from the land of the enemy;
there is hope for your future, says the LORD:
your children shall come back to their own country.”

It’s been thousands of years now,
but Rachel is still weeping for her children.
She’s still refusing to be comforted.
But she’s not in Ramah.

Right now Rachel is in suburban Minnesota.
Her son Justin bravely came out at age thirteen and endured merciless bullying for two years.
He killed himself last August.
Rachel found his body.

Rachel is also in Indiana.
Her son Billy was called a fag at school.
His classmates told him to kill himself.
And so he did.
Rachel found his body too.

Rachel is in California,
Where her son Seth hung himself from a tree in his backyard
After being sexually tortured at school.

Rachel is in Texas.
Her thirteen-year-old son Asher shot himself in the head
When he was tormented for being gay.

Rachel is in Ridgewood, New Jersey.
Her son Tyler jumped off a bridge
After his college roommate secretly filmed him having sex
And outed him on the internet.

Rachel is in Wisconsin.
Her son Cody felt unsafe at school
So he tried to form a gay-straight alliance for Safe Schools.
Before he could create a safe space for himself,
Cody was gone.

But Rachel is weeping for more than her dead sons.

Rachel is also in New Haven.
Her daughters go to Yale.
They are hardworking, talented women.
They have been called sluts.
They have been raped.
Last year,
when one of Rachel’s daughters was raped by a classmate,
The daughter went to people in authority for help.
Traumatized and fearful,
She told her story over and over.
But nothing was done,
And now she sits in classrooms with the man who raped her.
Rachel’s daughter will survive,
But the damage will never be undone.

When Rachel’s daughter told her mother what had happened,
Rachel held her and they clung to each other and wept together.
And Rachel knew that even though her daughter was still alive,
The trusting, joyful girl she used to be
was no more.

Rachel is still crying.

We know these stories.
We read them in the paper,
And we see them close to home.
We know that Rachel and her children are nearby.
We know they might be in this room.
But it’s hard for us to know what to say or do
After reciting this long litany of loss,
And registering the endless hurt.

Sexual violence, sexual damage, and sexual shame.

They invade our bodies and pervade our culture.
They wound us
and haunt us
and dissolve our spirits in nausea and nothingness.

I grew up in a church that had a rich vocabulary for describing sexual darkness.
As young people growing up in the church,
We knew vividly the damage and sorrow that sexuality could cause.
Of course, the church was also the one doing the sexual violating,
damaging,
and shaming.

That is why I am no longer there.
That’s why I am a liberal Protestant.
But sometimes I worry that mainline Protestantism
doesn’t know how to talk about this dark side of sexuality.
Our language about sexuality is so resolutely cheerful.
When it comes to straight sexuality,
Our main message is that sex is good.
We’re not like the evangelicals with their chastity rings
And their abstinence education and their crazy hangups.

And when it comes to gay sexuality
We just want to make it clear that church is a safe and happy place,
And we signal that in the language for our stances on LGBT issues.
The Congregationalists are “open and affirming,”
the Baptists are “welcoming,”
and the Methodists are “reconciling.”
The Episcopalians talk about “Integrity,”
and the Presbyterians say “More Light.”

We love to talk about welcome,
Tolerance,
Healing,
Even justice.

But “Justice” cannot do justice to the stories
Of the people who come through our doors
Reeling with pain,
Trapped in cycles of trauma,
Covered with scars and bruises in their spirits or under their clothes.

Sometimes when I think about all the children who are bullied to death
Because of their sexuality,
And all the vulnerable people with no one to protect or defend them
From rape and sexual abuse,

I get angry—
Especially because I know that when Rachel and her children come to our churches
They sometimes feel that they are welcomed and affirmed,
But only on condition that they are normal and happy.
They are welcome to be gay or lesbian or bi or trans,
but they have to be relatively unscathed by their experiences with homophobia.
They are allowed to be a rape victim or a sexual abuse survivor,
but they have to have gotten over it.
They have to move on.

When I think of Rachel and her children and what they require,
I think of what should be written on our church signs and banners:

“East Rock Methodist Church. Welcoming the Disconsolate.”
“New Haven Baptist Church. We Mourn with those who Mourn.”
“Grace Presbyterian. A Weeping and Wailing Church.”
“First United Church of Christ. God is Still Weeping.”

So far this has been a sermon about lamentation:
About being aware of sexual sorrow
And making space for it in our congregations.
I think this is urgently important,
But I don’t want to stop there,

Because the Scripture doesn’t stop there.
In the words of Jeremiah:

“The LORD said:
There is hope for your future:
your children shall come back to their own country.”

Or, to put it another way—
In the words of Harvey Milk—

“You gotta give ’em hope.”

But giving hope isn’t easy.
For some people, it doesn’t get better.
Their pain is never going to be fully healed in this life.
For years or forever,
They will be too wary to get too close to people.
They will wake up in the dark with racing hearts,
Reliving their nightmare.
Their children will remain dead until the Last Day.
What does the church have to offer them?

In addition to creating space for suffering,
The church needs to provide strong narratives
That show people how devastated God is by their suffering,
And how lovingly God sees them.

The church needs to make sustaining religious meaning for people dealing with sexual damage.
And the phrase that came to me as I was thinking how to do this,
Inspired by liberation theology,
Was “a preferential option for the gays.”
Or maybe, “a preferential option for those who have suffered sexual violence.”

The idea of a preferential option for the poor comes from Catholic social teaching.
It reminds us that on the last day
We will be told that whatever we did for the least of our brothers and sisters,
We did for Christ.

The doctrine of the preferential option for the poor reminds us
That through their vulnerability, the poor are identified with Christ.
I believe that those who have been sexually hurt.
Are also closely identified with Christ.
I believe the beauty of God’s love is uniquely revealed in them.

As we near Passion Week,
I want you to think about the Passion Story in a new way.
I want you to imagine Our Savior
As a thirteen-year-old American boy.
For a few years now he has found the courage to tell the truth about who he is.
Everyone at his school knows that he is different.
There are a few people who hang out with him,
Who love him and who look up to him and love to repeat the things that he says,
But most of the students avoid him or spread rumors about him.
And there are groups of students who follow him around at recess and after school,
Telling him why he’s wrong,
Trying to get him in trouble,
Trying to set traps for him.

He feels isolated from his family.
His religious community doesn’t support him.
Sometimes the stress is too much, and he has to go away by himself
To just pray and try to find the strength to go on.
It’s clear that he isn’t fitting in.
He’s a source of disruption in the school.
Kids have created a facebook page to mock him.
Graffiti about him is scrawled all over the bathrooms.
Something has to be done.

A teacher sends him to the Principal’s Office.
The Principal says:
“What do you have to say for yourself?
Is it true what they say about you?”
The boy says, quietly,
“If you say so.”
The Principal says,
“Look, I don’t think you’re a bad kid,
But the other students seem to think you’re strange,
And a lot of the teachers have trouble with your lifestyle.
Personally I don’t have a problem with who you are,
But don’t look to me for any favors.”
And the Principal sent him back out into the hallway.

This happened on a Friday.

It breaks my heart to tell this next part, but I know it’s true.
After school, a group of students were waiting for him.
They gathered around him and beat him up.
They kicked him to the ground.
They smeared him with lipstick they’d stolen from their big sisters
And they called him Queen of the Fags.
They wrote it on his forehead.
They tore off his clothes
And they flipped a coin to see who would get his ipod.
When the boy stumbled home hours later
It was getting dark.
He went into the house.
No one was home.
He found his father’s gun
And then he went out into the garden in the backyard and sat down,
Too tired to move.
He texted all his friends,
Hoping for a word of encouragement,
But none of them replied.
He was alone.
He clutched the gun, and in a broken voice, he prayed,
“My God, my God, why have you forsaken me?
I don’t want to do this.
Show me another way.”

I don’t know whether this boy lived or died that night.
But here’s what I do know.
I know, in the words of Isaiah,
quoted by the Ethiopian eunuch,
That in his humiliation, justice was denied him.
And I know that in the words of the Psalm,
This boy is the stone that the builders rejected.
And I know that if he is alive, he is in our church.
And I know that if he has died, his family is in our church.
I know that his story is not something to be ashamed of
Or silenced
Or gotten over.
His story, and the story of all who have suffered like him,
Is the story of Jesus.
It is the foundation of the Good News on which we build our lives.

Here is our hope:

“The stone that the builders have rejected has become the cornerstone,
And it is marvelous in our eyes.”

If necessary,
Let us tear down our churches
And rebuild them on this story,
This broken body,
This cornerstone.