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Juicy Ecumenism – The Institute on Religion & Democracy's Blog

Juicy Ecumenism – The Institute on Religion & Democracy's Blog

Tag Archives: United Church of Christ

Religiously Divesting From Fossil Fuels

12 Friday Jul 2013

Posted by marktooley in News

≈ 2 Comments

Tags

divestment, fossil fuels, Global Warming, Mark Tooley, United Church of Christ

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Photo: Creative Commons (Ebenezer United Church of Christ, New Tripoli, PA)

By Mark Tooley

The United Church of Christ reconfirms its trendy bona fides.

Although America’s arguably most liberal Protestant denomination and consequently likely fastest declining, the United Church of Christ is not very concerned about evangelism. Instead, the UCC, or at least its elites, is always searching for a new leftist cause to animate the true believers in progressive religion. At their recent General Synod, the distant descendants of the Pilgrim Fathers targeted the Devil’s great tool for subverting the planet: fossil fuels.

“The realities of climate change require prophetic and strategic action by people of faith seeking to be faithful to the everlasting covenant God has made with us, with every living creature and with all future generations,” intoned a summary of the resolution, which originated in Massachusetts. “If fossil fuel companies simply fulfill their purpose the earth will become inhospitable to life as we know it.”

Terrified of Global Warming, like the witch-hunts of old, the solemn assembly of often rainbow clad divines resolved to divest church pension funds from oil, gas, and coal, with some caveats lest it become too inconvenient or costly. But they achieved their purpose of becoming the first major U.S. denomination to reject at least in theory profits from ravaging the earth.

“This resolution becomes a model for all faith communities who care about God’s creation and recognize the urgent scientific mandate to keep at least 80 percent of the known oil, gas and coal reserves in the ground,” explained the measure’s proponent. “This vote expresses our commitment to the future. By this vote, we are amplifying our conviction with our money.”

By 2013 the denomination is now pledged to divest from fossil fuels by 2018, except for firms that are environmentally “best in class,” which the resolution’s proponent called a likely “oxymoron,” since such firms are evidently inherently evil.

Still retaining some memory of old time Puritan self-abnegation, a spokesman for the church’s pensions board extolled the mandated “difficult changes to the way we live each day of our lives,” which will demand time, money and care — but “Creation deserves nothing less from us.” The pensions board pledged to implement these sacrifices, to the extent their fiduciary responsibilities allow.

Apparently there was not total consensus on fossil fuel divestment. Some delegates, evidently lacking the spiritual discernment to envision the new fuel-less nirvana, asked about the economic impact on states reliant on the fossil fuel industry. “Let’s talk real divestment here,” an Iowa delegate exclaimed. “Divest yourself of your airline tickets and find a non-carbon way to go home.”

Likely few took the advice. Decrying fossil fuels is typically the hobby of the wealthy and comfortable, who fantasize of a world where everybody drives a Prius and has designer solar panels. Like other shrinking old line Protestant denominations, the UCC, despite its advertised aspirations of “extravagant welcome,” is an almost all white, mostly upper middle class set that is rooted strongly in New England.

Pillorying the oil companies is easy fare for this crowd, which is mostly insulated from the gritty realities of economic survival. “That’s right — we’re essentially asking them to walk away from $20 trillion in resources,” boasted one UCC cleric about oil companies. “The only power we have in this challenge is the moral, spiritual power to revoke the social licenses of these companies to continue to profit from wrecking the earth,” she surmised. “The question is — will we exercise that power?”

While demanding that oil companies keep 80 percent of fossil fuel resources untouched, the UCC resolution’s supportive explanation, citing “extreme weather events like Hurricane Sandy and the drought, wildfires, and floods that preceded it,” temperately insists: “The CEOs at fossil fuel companies are the radicals.” So there!

Of course, the UCC stance and its supporters don’t admit that global temperatures haven’t risen in 16 years, which might slightly deflate their crisis rhetoric demanding the global economy shut down lest the planet boil.

The world, thanks to improving retrieval technology, now faces an unprecedented future of fossil fuel plenty. Oil’s discovery and development in the 19th century increased the material living standards of humanity as nothing had in all the previous millennia combined. How ironic that the fossilized detritus of long dead living organisms, manifested in oil and gas, along with otherwise useless rocks like coal, should enable the miraculous wonders of prosperity and comfort for billions of otherwise impoverished people.

New discoveries and improved harvesting of fossil fuels ultimately will enable hundreds of millions more who now hover at subsistence levels to have electricity, refrigeration, reliable heat and cooling, and safer transportation, almond with healthier, longer lives for themselves and their children.

The UCC’s hardy pioneer ancestors who hacked a great civilization out of New England‘s howling wilderness would hail the miracles of fossil fuels as divine beneficence. But their descendants instead scowl. It’s hard work being a liberal Protestant, maintaining empty old churches, and always hunting for a new cause. But God’s Kingdom and common sense will move ahead with or without the UCC and its fossil fuel preoccupations.

This article originally appeared on The American Spectator and was reposted with permission.

Religious Voices Loud for “Marriage Equality”

28 Thursday Mar 2013

Posted by irdinterns in News

≈ 10 Comments

Tags

@GagliaAC, Aaron Gaglia, Gary Hall, Gay Marriage, Gene Robinson, Institute on Religion and Democracy, interfaith, IRD Blog, LGBT, March for Marriage, Religious Coalition for Reproductive Choice, The Fellowship of Affirming Ministries, Unitarian Universalist, United Church of Christ, United Methodist Church

(Photo Credit: The IRD)

(Photo credit: The IRD)

By Aaron Gaglia (GagliaAC)

Marriage equality advocates gathered early Tuesday morning for an interfaith service promoting gay marriage.

Religious groups have been very vocal on both sides of the gay marriage debate. Tuesday was no exception as religious groups were very prominent at both the March for Marriage (pro-traditional marriage) and the United for Marriage Rally (pro-same-sex marriage). The pro-gay marriage advocates gathered early Tuesday morning for an interfaith service to kick off the day with.

The event entitled, “A Prayer for Love and Justice” took place at the Lutheran Church of the Reformation just down the road from the Supreme Court. The program called participants to “Welcome all spirits and faith traditions to a union of prayer for love, marriage equality and justice for LGBT people.” This event was put on by The United for Marriage: Interfaith Committee & United for Marriage Coalition, and cosponsors included the Religious Coalition for Reproductive Choice, a religious pro-choice organization.

This event featured a wide range of religious organizations and traditions including the United Church of Christ, the United Methodist Church, the Episcopal Church, the Unitarian Universalist Church, Mormons for Equality, Metropolitan Community Churches, the Five Mountain Zen Order, Muslims for Progressive Values, and even Circle Sanctuary, a Wiccan church.

The event began with the Venerable Lawrence Do’an Grecco (Zen Buddhist) chanting to a tribal drum. He was then followed by more chanting from Marlon Fixico (National Confederacy of Two Spirit Organizations). The Muslim Call to Prayer, the blowing of the Shofar, and a Christian song followed the chants.

The service featured five different sets of prayer with songs interspersed throughout. In the opening set of prayers, gay Episcopal Bishop Gene Robinson prayed these words: “We know that you love us and hallow our relationships. We also know that the church, the synagogue, and the mosque have gotten it wrong about gay, lesbian, bisexual, and transgender people.”

During the set of prayers themed: “Discrimination is Judgment, Judge Not”, Reverend Mary Kay Totty, United Methodist Church, read 1 John 4:20-21, which speaks of the importance of loving our neighbor.

This event also featured two very interesting usages of Scripture. Bishop Yvette Flunder of The Fellowship of Affirming Ministries, alluded to Ecclesiastes 3 and said “the time has come” for full LGBT equality. Yet the most creative usage of Scripture was from Rev. J. Bennett Guess, Executive Minister for Local Church Ministries of the UCC. He did not just proof text, but gave a pro-gay marriage paraphrase of 1 Corinthians 13.

Here is an excerpt from it: “Love, she is amazing. Love is relentless. Love is extra gracious. Love looks after the interest of other people, not the interest of one’s own self. Love doesn’t preserve rights and privileges just for some. Love doesn’t promote hierarchies to the expense of equality because love just doesn’t think that way, love just doesn’t work that way. Love doesn’t hurt people. Love never leaves people out. No, love goes all the way. Love removes every obstacle. Love appeal to the highest court in the land when necessary.”

After praying for marriage equality, ministers then blessed the same-sex couples in the room. The same-sex couples stood up (there were approximately 10 of them) and four different ministers said a blessing over them. Wiccan High Priestess, Reverend Selena Fox led the couples through the Wiccan practice of hand fasting. Then the Very Reverend Gary Hall, the Dean of the Washington National Cathedral, said a blessing over the audience. In his blessing he said, “You made us as we are, gay and straight, bisexual, transgender and you’ve called that good.”Reverend Jill McCrory, the Association of Welcoming & Affirming Baptists and Imam Daayiee Abdullah, Muslims for Progressive Values also blessed the couples.

After the service, the participants then marched to the Supreme Court to the song, “This Little Light of Mine.” By just looking at this service and the rally, it appeared that the battle was lost. People of faith, those traditionally against gay marriage, were present and very vocal in favor of marriage equality. Besides approximately 20 dissenters, including the hate group, Westboro Baptist Church, everyone in front of the Supreme Court was pro-marriage equality.

Yet after about an hour, a flood of proponents of traditional marriage came marching down the road in the March for Marriage. Those participating in the March for Marriage equaled, if not outnumbered, those participating in the marriage equality rally. After stopping in front of the Supreme Court, the marchers made their way back to the National Mall for a rally. Though the traditional marriage rally was not exclusively Christian, it featured many Christian elements.

The juxtaposition of these two events sends a very important message that evangelicals need to hear. The pro-gay interfaith service reminds us that yes, it is true, many Christians have departed from the truth of Scripture, even to the point of being willing to participate in pagan rituals for a common political agenda. Yet the March for Marriage proved this is not the whole story. There are still many Christians who believe and are committed to the Bible’s definition of marriage. Our church and our culture have not come to a unanimous verdict to allow gay marriage. The verdict is still yet to be decided.

Southern Baptists Press Northeast while New England Mainlines Decline

28 Thursday Mar 2013

Posted by Bart Gingerich in News

≈ 15 Comments

Tags

Barton Gingerich, church planting, Church plants, Episcopal Church, evangelism, mainline Protestantism, New England, Southern Baptists, United Church of Christ, United Methodist Church

(Photo Credit: The Augusta Chronicle)

(Photo Credit: The Augusta Chronicle)

by Barton Gingerich (@bjgingerich)

The Associated Press released a notable story on the Southern Baptist Convention’s (SBC) efforts to plant churches in New England. The SBC has spent roughly $5.5 million to plant churches in the northeast United States since 2002 and have another $800,000 already invested for this year. The report quotes Scott Thumma of Hartford Seminary to say that, in 2010, there were approximately 30,500 members New England. This is a 20% increase over the decade (a membership increase shared by the area’s Assemblies of God).

As a highly secular portion of the nation, New England is generally perceived as infertile soil for church planters thanks to a jaded non-believing populace. Indeed, Southern Baptist planters have dropped their usual moniker for the alternate label of “Great Commission Baptist” to avoid unnecessary cultural stigmas. Professor Thumma urged that Southern Baptists draw immigrants and new residents, but there is little indication of high success among natives, including the large Roman Catholic population. Nevertheless, as immigration continues throughout the United States, it seems the mission field is coming to New England whether “enlightened” secularists want it or not. Better times may yet await for evangelicals in America’s “least religious” region.

Liberal mainlines fail to exhibit such sacrificial attempts at growth in the once WASP-y New England hamlets. While the statistics for all the conferences were not available online, the United Church of Christ (UCC) does not seem to be performing well. The heirs of Congregationalism—a New England staple—the UCC mirrors the steep drops of their oldine compatriots in the available data. The Maine conference dropped from 23,982 members with 9,044 weekly attendants in 2001 to 18,858 members with 8,622 weekly attendants in 2011. Interestingly, the New Hampshire conference went from 27,836 members with an average 8,582 attendance to 21,482 members with an average 9,265 attendance. Average attendance in that conference seems to fluctuate quite drastically.

The 2012 New England Annual Conference for the United Methodist Church showed that membership stands at 93,658, down 2,209 from the previous year. Actual worship attendance is more revealing: 32,664, down 1,033 from the previous year.

The Episcopal Church’s 2011 numbers fir its New England dioceses seem slightly less anemic: 189,187 baptized members with a 56,316 average Sunday attendance (a 20 percent membership loss and 26.4% attendance drop over the decade).

In the coming decade, New England may be an area to watch for unexpected theological shifts. With the commitment of Southern Baptists and influx of immigrants, Christianity may once again bring light to the haunts of the Puritan forebears.

Religious Groups Celebrate Day to Thank Abortion Doctors

18 Monday Mar 2013

Posted by Institute on Religion and Democracy in News

≈ 4 Comments

Tags

abortion, John Lomperis, Methodist, National Abortion Provider Appreciation Day, Presbyterian Church (USA), Pro-Life, RCRC, Religious Coalition for Reproductive Choice, The Episcopal Church, Unitarian Universalism, United Church of Christ, United Methodist

(Photo credit: Google)

(Photo credit: Medical Advice)

By John Lomperis (@JohnLomperis)

In case you missed it, March 10 was National Abortion Provider Appreciation Day.

Yes, a special day to celebrate the work done by our friendly neighborhood abortionists.

The Religious Coalition for Reproductive Choice (RCRC), which enjoys official, unqualified endorsements from a collection of liberal Protestant, Jewish, Unitarian Universalist, and atheist/humanist groups, marked the holiday by e-mailing supporters a statement entitled “The Religious Coalition for Reproductive Choice Thanks and Blesses Abortion Providers.”

Most self-identified “pro-choicers” are driven by their God-given consciences to say that they are not comfortable with abortion, that they do not like abortion, and/or that they would support efforts to make abortions “rare.”

But such squeamishness is not for RCRC. According to this church-endorsed, atheist-funded interfaith group, religious leaders should celebrate the “holy work” (which has claimed the lives of over 55 million Americans since 1973), by thanking, blessing, and offering prayers of gratitude for the work of “abortion providers around the world.” After all, performing abortions is driven by “equal parts compassion and courage,” as well as, for many providers, “a deep religious faith,” RCRC assures us.

RCRC’s endorsers include four oldline Protestant denominations: the United Methodist Church, the Presbyterian Church (USA), the Episcopal Church, and the United Church of Christ. While many members of each denomination have protested this affiliation, RCRC enjoys strong support from the liberal factions and denominational elites in all four.

Liberals within the United Methodist Church (my own denomination) openly celebrate how their Macchiavellian tactics prevented a proposal to sever the UMC’s ties with RCRC from ever coming to a vote at denomination’s 2012 General Conference. Observers on both sides believe that this proposal would have passed if delegates had not been forcibly prevented from voting on it, even despite the way in which the United Methodist bishops (with a couple of notable exceptions) have chosen to abdicate their responsibility of moral leadership.

The RCRC e-mail also promotes a video featuring an abortionist and RCRC board member, Dr. Willie Parker, accepting RCRC’s inaugural “Moody-Patterson Award for Leadership in Reproductive Justice.”  Throughout his speech, succinct propaganda from RCRC appears on the screen.

Religious Coalition for Reproductive Choice email on abortion

As is typical for defenders of all abortions, there is disproportionate attention given to rare “hard cases” which account for only a tiny percentage of American abortions.

But the award recipient makes clear that his abortion business also includes many cases of simply “unplanned or unwanted pregnancies.” He defends his work by asking such questions as “Should the relatively innocent college girl who underestimates the power of alcohol and becomes pregnant during a casual date be punished to the degree of being forced to give up her college education and social standing, bringing untold hardships to her family?” or if a married woman who already had as many children as she wanted should “be punished” for contraceptive failure when raising an additional child would be financially challenging.

Meanwhile, creative, non-violent solutions to such challenging circumstances (including but not limited to adoption) are treated as unworthy of even a moment of consideration.

For the large portion of the human population whose conception was not planned, RCRC’s implied message seems clear: the value of your life is inherently lower than that of others. In fact, your being allowed to live is defined primarily as a “punishment” and a source of “untold hardships” for your family.

The statement from the “religious” front group gushingly claims that in the video, Parker “eloquently explained why providing abortion care is a part of his own spiritual life.” However, his speech actually makes no reference to God, scripture, or even to his personally adhering to any religion. The most religious part of his speech is when Parker approvingly quotes a statement from the Clergy Consultative Service praising abortionists for “living by the highest standards of religion and of the Hippocratic Oath” and then Parker goes on to recall “revering” that group’s founder, the late Rev. Howard Moody, a partial namesake of the award.  (RCRC’s rather broad use of the term “religion” would hardly exclude Ancient Near Eastern traditions mentioned in the Old Testament which practiced child sacrifice.) The Service was a forerunner to RCRC which helped mothers get abortions before it was decriminalized throughout the United States.

The citation of the Hippocratic Oath is rather odd, given how abortion is explicitly rejected in the classical version of that oath for doctors of Western medicine.

RCRC’s on-screen text dishonestly claims that “In the years before Roe v. Wade was decided [in 1973], it’s estimated that tens of thousands of women died each year due to unsafe abortions….” Abortion-defending activists have long been exposed for blatantly lying in inflating such statistics, but few put their exaggerations as high as RCRC’s asserted 20,000 – 100,000 maternal deaths every year.

The premature death of anyone is always tragic. But the truth is that there were actually only 39 maternal deaths from illegal abortions reported to the Center for Disease Control in 1972, less than the deaths from legal abortions.  Meanwhile, RCRC appears unconcerned over the many documented mothers who have died from legal abortions since 1973.

As an apparently deliberate rhetorical strategy, the speech and RCRC text repeatedly connect abortion to the words “compassion” and “care,” even framing the procedure itself as “abortion care.” In fact, Parker frames his work as so driven by compassion that his retort to questions about his comfort with personally performing abortions is that he is “uncomfortable at the number of abortions [he] failed to provide for the first 12 years of [his] practice.” Meanwhile, RCRC’s on-screen text also notes common “reproductive rights” talking points lamenting how the performance of abortion is not more widespread throughout the country.

Yet for all the talk of compassion and care, this abortion-appreciation presentation includes no hint of acknowledgement that abortions involve another human being besides the woman and the abortionist, let alone acknowledgement of the scars abortion leaves on surviving mothers, fathers, and siblings.

Two objective scientific facts are (1) that unborn children are indeed human and (2) that they are fundamentally distinct beings from their mothers, genetically and otherwise.  The question is if we will extend compassionate care to them.

But in RCRC’s dictionary, “compassion” and “care” are redefined to mean mercilessly drowning another human being in poison or cutting him to pieces, and taking great pains to avoid acknowledging he ever existed.

The 2003 book, Holy Abortion? A Theological Critique of the Religious Coalition for Reproductive Choice, carefully documents how the extremism of RCRC directly conflicts with the more nuanced (although sadly not strongly pro-life) positions of its four affiliated Protestant denominations. Since then, the Presbyterian Church (USA) has strengthened its opposition to late-term abortions while the United Methodist Church has inched in a more pro-life direction in several key incremental steps.

These denominations include countless faithful Christians who worship a God Who created each person in His own image, Who “fearfully and wonderfully” “knit [each person] together in [his or her] mother’s womb” (Psalm 139:13-14), and Who personally became incarnate in the womb of a teenage girl whose own “social standing” and financial security were challenged by this unexpected (for Mary) pregnancy. They follow a Lord Whose welcoming of children, expanding the boundaries of “my neighbor,” and stressing the importance of our treatment of “the least of these” are certainly relevant to our treatment of naked, defenseless children whose lives are threatened.

These Christians’ faith is framed by a Bible whose core values such as self-sacrifice (in contrast to sacrificing the lives of others) could hardly be more opposed to RCRC’s worldview of treating your own financial stability, education, and “social standing” as not just valuable, but absolute idols to be defended at any cost, even the death of other human beings created in God’s own image. They reject RCRC’s insistence that one must choose between loving a mother or loving her child, recognizing and demonstrating that the love of God extends to all, including unexpectedly pregnant mothers, their unplanned children, and post-abortive women.

Yet the vast majority of members of these denominations are utterly unaware of the extremism or even existence of this “religious” group which claims to speak for them. Since such ignorance is crucial in dulling momentum for denominations revisiting their affiliations, RCRC likes to keep things this way.

[Update 2:04 PM EST: We have added the original RCRC email in question to the post. It was not previously included.]

John Lomperis directs UMAction at IRD. This blog post originally appeared on LifeNews.com. If you liked this post, visit IRD’s website to learn more about our programs and how you can support our work!

After Churches Speak, Boy Scouts Defer Vote on Homosexuality

06 Wednesday Feb 2013

Posted by marktooley in News

≈ 21 Comments

Tags

Boy Scouts, Larry Hollon, LGBT, Mark Tooley, United Church of Christ, United Methodist

Boy Scouts

(Photo credit: LA Times)

By Mark Tooley (@MarkDTooley)

The Boy Scouts of America (BSA) seemed to have stepped back from overturning their policy against homosexuality.  Today’s (Wednesday, February 6) executive board meeting deferred any decision until the BSA’s National Council, with about 1,400 voting members, meets in May.

The postponement may have been at least partly prompted by the BSA’s Religious Relationships Task Force, which on February 4 unanimously asked BSA to delay any policy change pending more participation from the religious groups that host Boy Scouts.  Present at that meeting and supporting its decision was Larry Coppock, United Methodist Men’s national director of Scouting ministries. Seventy percent of Scout units are sponsored by churches and religious groups. One million of 2.7 million Scouts belong to units hosted by the three largest church sponsors:  Mormon, United Methodist and Roman Catholic.

Coppock told United Methodist News Service that BSA leadership would listen to United Methodists, and Coppock encouraged church members to contact BSA with their views. Although most of the denominations involved in Scouting oppose homosexual practice, BSA is under pressure by GLBTQ friendly corporations to end BSA’s prohibition on homosexuality. Two of BSA’s executive board members are corporate executives on record opposing the BSA’s current policy. The more broadly based National Council is likely to be friendlier to the current stance.

Meanwhile, Larry Hollon, head of United Methodist Communications, blogged in favor of BSA’s accepting homosexuality.  “The decision the leaders of Boy Scouts of America are considering is not a radical leap forward,” he wrote.  “It’s a modest half-step toward inclusion. But it’s one that should be supported and affirmed, for the sake of the children, boys and young men for whom Scouting is a helpful guide to a better adulthood.”

Hollon also suggested that a more GLBTQ friendly Boy Scouts might broaden its base:  “While attention is focused on churches that might leave Scouting if the ban is lifted, it’s also possible that churches that have not sponsored troops because of the ban might reconsider and make Scouting even more inclusive.”

In a similar vein, the ultra-liberal United Church of Christ, on Facebook, teasingly posted a rainbow banner of welcome to BSA, saying:  “Though the Boy Scouts of America moved their policy decision on gay scouts and leaders until their national meeting in May, staff from the UCC Church House showed their support for ALL Scouts during today’s chapel.”

facebook
Photo

The LGBTQ friendly United Church of Christ has lost 50 percent of its membership over the last 47 years.

Canadian Scouts overturned its policy against homosexuality in 1998 and lost 57 percent of its membership in five years.  Its total membership loss over the last 15 years has been two thirds, having sunk from 300,000 members to just over 100,000 members.

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