The Body’s Grace – or what your pastor never told you about SEX
Much of the wisdom (if there is any) in this little essay is directly from Rowan Williams (The Archbishop of Canterbury) in a wonderful address he gave in 1989 to The Lesbian and Gay Christian Movement called ‘The Body’s Grace’. The rest of it is hard won glimmers of good sense I have learned through years of pretty awful mistakes!
It is important to start with a good working definition of Grace – I like this one 'enabling power sufficient for progression' – or in other words, the freely given gift of God which allows us to progress, to carry on, to keep moving even when we are challenged and face trouble and despair. It is what lifts us above our limitations and sets our feet on a higher path. It is lovingkindness made real and useful.
We embark upon a conversation about sex rather than passively await instruction – it is in this mutual conversation that each of us may find wisdom to navigate what is a complex and extraordinary subject. It has the capacity to delight, enthrall, hurt, addict, bless and extend us all at the same time! No wonder people get so fretful about it! It has been seen in reproductive terms as ‘the means to control production of human beings’ and as such has been tightly ordered by rulers and those who seek to oppress and proscribe human choice and expression.
It is useful to think about some ground rules for this conversation, lest we fall into the adversarial trap that so much public discussion falls into.
Firstly, do not judge – we are definitely called to do some pretty deep analysis of our own motives and those symptoms of motives that we call behavior, but unless you are omnipotent then we, as private citizens have the luxury of leaving judgment to God.
Secondly, Empathize – do not fall into the trap of assuming that the journey you have taken is correct in every detail for everyone else, and let us keep the phrase ‘there but for the grace of God go I’ forever on our lips.
Thirdly, let’s be honest; let’s not dress up our past because we are the sole guardians of its reality – by sharing our disasters as well as our triumphs this conversation will be of use to all of us and not just an exercise in self justification.
Let’s try and separate that which is expedient and practical from that which is moral and divinely desired. Some expressions of gay sexuality have been challenged because of HIV/AIDS, but in reality condemnation based on this is like saying that kissing is immoral because you can get mono!
Let’s assume that everyone else is as sincere as we are – even when we suspect they are not! Unless we are ready to filter the entire human race according to our personal judgment as to their honesty we had better assume the best and take folk at their word.
Finally, let us never prescribe God’s freedom of action, and never be so sure of our own judgment that we fail to see God leading us somewhere else. God can and does work through some very surprising mediums, and may shine upon a relationship that to us is unacceptable – God appears to be very insistent about where grace may be poured; thankfully it seems that God is infinitely more creative and generous that we are.
I have paraphrased The Rt Rev Rowan Williams directly at times as he can be a little obscure. This is pretty much the core of what he has to say.
The life of the Christian community has as its rationale - if not always its reality - the task of teaching us this: to so order our relationships with one another that human beings may see themselves as desired, as the occasion of joy. It is not surprising that in Christianity sexual imagery is freely used, in and out of the Bible, for this new way of looking at things. What is less clear is why the reality of sexual desire, the concrete stories of human sexuality rather than the metaphors and poetic phrases it produces, are so grudgingly seen as matters of grace, or only admitted as matters of grace when fenced with conditions. Understanding this involves us in stepping back to look rather harder at the nature of sexual desire.
So to begin with it is worth asking the question ‘Why is sex such a big issue, and especially gay sex?’
Rowan Williams suggests that the reason gay sex is such a hot topic is that it does not allow the real issue to be hidden behind practical considerations – as the production of children cannot be used as a cover for sexual activity we are forced to ask what sex and desire are really FOR. In this view procreation is in some respects a red herring, and an excuse to avoid the knottier issues at the heart of human relationships. Society is forced to address this most important of issues because of us – even questions like ‘what is marriage for’.
Christians have no business seeing human beings as no more than beasts ripe for reproduction, with no other valid motive for desiring and bonding with each other except the same motive present in rats and raccoons. Reproduction is a wonderful and extraordinary thing, but it is not the mechanistic reason for all human desire and love! The loving relationships of the LGBT community show this to be true.
As we are the catalyst for some serious social self examination and a mirror to society’s immaturity we are bound to be unpopular in some circles! We are the bringers of good, but troublesome news.
We are all forced to face the question ‘what is desire for?’ as Williams says, not as being instrumental in some process, like reproduction, or power games, but in itself. Can it really be as simple as joy? Can it, in itself really be an uncomplicated source of delight? Yes it can, but we fall down when we see it as a tool, a crutch, a panacea, a weapon to be used to get what we want or a false God – it is not. Let it stand as itself; let it breathe doing what it does best. If we apply what Christ teaches us about other areas of life to sex then we find the whole playing field transformed. Games are over, power is removed from the equation and we see that sex can be redeeming and transformational like everything else when exposed to Christ and the possibilities of grace.
The Body’s Grace is that blessing bestowed that takes us from the needy infantile grabbiness of unbalanced sexual relationships to mutuality, risk, growth and self giving with no guarantee of return. Most people find most of whatever maturity they have in partnership with some form of sexual expression, either in marriage or out – it is the catalyst for some of our deepest self examination and contemplation.
Sex matters, but as an ingredient, as a response, as risky self-giving and as a channel for grace – it is not in itself either a devil or an angel. Like most aspects of our lives it is what we make of it, and it is profoundly different depending on its context.
Any serious and thoughtful idea of sexual morality must be bound up in the idea that sex is inherently and rightly a balanced equation. When one partner seeks to control all the elements, and manage the risks you get disordered sexuality – it is these asymmetrical relationships that seek to take all the risk and put it on one side, the side that loses choice and free will that look most like candidates for a real understanding of sexual perversion. Rape, bestiality, pedophilia are all deeply unbalanced relations, where all the control, all the ‘power’ and all the choice is on one side.
Rowan Williams says these very surprising things about traditional marriage in this context…
These "asymmetrical" sexual practices have some claim to be called perverse in that they leave one agent in effective control of the situation - one agent, that is, who doesn't have to wait upon the desire of the other. (Incidentally, if this suggests that, in a great many cultural settings, the socially licensed norm of heterosexual intercourse is a "perversion" - well, that is a perfectly serious suggestion.. .)
He is pointing out that most traditional understandings of marriage in our society and other ‘man centered’ cultures has at their heart an imbalance, where the needs, desires and passions of the woman are not given the same weight as those of the man. This is a terrible injustice to both parties, because it distorts and perverts the course of the relationship, and robs it of it greatest potential. It effectively prevents it ever being a joyful, divine thing unless the partners grow past the institution and remake it in a more loving and equal fashion.
It is important to keep - in all this discussion, a proper sense that our joy matters – that God intends for us to know the joy God has IN us.
Only by seeking the joy of our partner and trusting our partner to do the same does sex really ‘work’. It is lesson 1 in the pattern of trust, risk, mutuality and generosity that underpin the whole Christian life.
Sex that is all about me and all manners of hidden neediness and ego propping are dysfunctional, as are relationships based on similar issues.
Sex can be fabulous without ever blossoming into Hollywood love affairs, and can teach us something of our ability to give joy to others even when it is brief and humble in it’s circumstances. It doesn’t require four poster beds and rose petals to leave us feeling more than we did before – it can be, eve when entirely casual, a means for grace. Our big problem comes when we leave God at the door of the places we go to seek sexual release and fulfillment. God wants in, God wants to be a part of our lives – all our lives, and we need to remember it is not our childhood pastor, or our mother we are taking with us, but the loving creator of the bits and pieces we are pressing together in the first place!
This whole messy, comical, wonderful and scary process that is sex was not something we made up! We have the necessary parts for a truly astonishing range of valid sexual expression – and we are frequently driven by forces besides the rational decisions we hope to make in the rest of our lives.
I suspect that a lot of our brokenness around sex comes from our brokenness before God – our failure to present ourselves to God and to one another as whole human beings. Physical, sexual, emotional, spiritual and not to see them as chess pieces being played off against each other in a great game with God on one side and the devil on the other!
We can say all this, we can seek our ideal, and we can struggle for that maturity that seems to elude us at times, but we need – at risk to our immortal soul to ever say ‘there but for the grace of God go I’.
We can look to the heights of human love and fulfillment and even reach them ourselves without any need to despise or belittle those climbing behind us; we need not despise our own journeys just because they started in places we no longer wish to be. It’s all good in that without the start there would have been no end, without the valley there can be no mountain, and without risk there can be no true joy.
Fundamentally, what we are called to do with each other is what God did with us in Christ; risk everything because there is no other valid way to live out love. Our relationships are not to be judged fundamentally on how ‘successful’ they appear, but on the way we become able to be self giving and reckless in our loving and recognize that we only find our joy in the joy we see in the face of our beloved. Christ was adored on earth as well as crucified, the actions of the few did nothing to defeat his love – rather they made the love of those that loved him all the more precious.
Wednesday, September 9, 2009
Tuesday, August 25, 2009
Many are Called......
1 Corinthians 12:7-12
To each is given the manifestation of the Spirit for the common good. To one is given through the Spirit the utterance of wisdom, and to another the utterance of knowledge according to the same Spirit, to another faith by the same Spirit, to another gifts of healing by the one Spirit, to another the working of miracles, to another prophecy, to another the discernment of spirits, to another various kinds of tongues, to another the interpretation of tongues. All these are activated by one and the same Spirit, who allots to each one individually just as the Spirit chooses.For just as the body is one and has many members, and all the members of the body, though many, are one body, so it is with Christ.
22Once more Jesus spoke to them in parables, saying: 2‘The kingdom of heaven may be compared to a king who gave a wedding banquet for his son. 3He sent his slaves to call those who had been invited to the wedding banquet, but they would not come. 4Again he sent other slaves, saying, “Tell those who have been invited: Look, I have prepared my dinner, my oxen and my fat calves have been slaughtered, and everything is ready; come to the wedding banquet.” 5But they made light of it and went away, one to his farm, another to his business, 6while the rest seized his slaves, maltreated them, and killed them. 7The king was enraged. He sent his troops, destroyed those murderers, and burned their city. 8Then he said to his slaves, “The wedding is ready, but those invited were not worthy. 9Go therefore into the main streets, and invite everyone you find to the wedding banquet.” 10Those slaves went out into the streets and gathered all whom they found, both good and bad; so the wedding hall was filled with guests.
11 ‘But when the king came in to see the guests, he noticed a man there who was not wearing a wedding robe, 12and he said to him, “Friend, how did you get in here without a wedding robe?” And he was speechless. 13Then the king said to the attendants, “Bind him hand and foot, and throw him into the outer darkness, where there will be weeping and gnashing of teeth.” 14For many are called, but few are chosen.’
The one thing one does not see in the New Testament is the scripture ‘To all is given one gift – that of sitting quietly without comment, and then returning to their usual life fundamentally unchanged and unchanging’.
It is our response to God that leads us out of where we are to where possibilities are infinite, and end in glory.
Many are called, few are chosen.
When I have visited many large churches, including so-called 'Mega churches', 40% of the folk didn’t want to be there! They were dragged along by mothers, aunties, husbands and wives, and their presence acted like a gigantic spiritual anchor dragging along on the seabed and prevented progress by the church as a whole. We are fortunate that anyone at our church is here because they WANT to be here. We are ready to do the hard work of self examination, change, transformation and growth that makes a church and not just a glorified self help group.
The acceptance of God’s omnipotence leads to a startling prospect; that anything is possible, and once we say yes to God we may end up anywhere doing anything. Only four short years ago if you had told me I would be in the Deep South trying to encourage people to embrace charismatic worship I would have recoiled in disgust. Leon will testify to this.
The reason many go through a crisis after a few months – and this is universal to churches that preach a transformational gospel, is that for a while it is enough to bask in the grace – the presence of God, but God’s grace is not static and anodyne – it calls and beckons and sooner or later we realize that there is a world of grief and a universe of joy tied up in that call. All we thought we had, we are called to give up, all those comfortable little lies we gather around ourselves become increasingly awkward and transparent. Even a short while spent gazing at God makes the world of vapours a vain shadow, and its comforts flee.
We are going down that road, into that world of sorrows and joys – into that world of honesty and truth that crowds out our brokenness until we are filled with God’s wholeness. We must prepare for stage two. Prepare for a church of seekers, not seat warmers – a place that asks much, and makes it clear that it is God that will give much, not us – we are not the wellspring of all blessings, God is, and I cannot promise that initially you will like what God gives you!
Let me strip away the hooey and the hokum and tell some hard truths.
I believe in God, I believe in Jesus Christ – I believe that vocations are laid upon our lives at times and that sometimes leaders have to lead. So here it is – this church is bound up with a vision of what is possible in God; we will not fold to the comfortable just because it is expedient. I ask you all to stay with this project, because the other option has been done time and time again and it is what we have all fled from. How can we dare to seek a place of love and inclusion when we do not seek to love and include. It is not our role to judge the spiritual sincerity or otherwise of any other person – we do not choose the members of this church family, we merely choose to be in the family. Once we first step down the road of saying ‘I will not stand for this, this is too much for me’ then we acknowledge our incapability of being part of what God clearly calls for – a body of Christ that looks like the people of Christ. Jesus challenged again and again the assumptions and prejudices of his people, and we all sit here and nod and think ‘quite right’ when we think that means homophobia, but when it means our assumptions and our prejudices we nod less vigorously.
I am a racist. I am a sexist. I grew being bitterly anti-American despite my parents tolerance and acceptance; I have struggled and still do to overcome all of this. I confess in order to start a process of self examination, and to entreat you all to embrace your failings as the key to future glory – only humility and repentance, and this as a thing of joyful self giving, leads to glory – self defense and self justification lead to spiritual stagnation and death. I understand what is in the human heart – we are horribly and wonderfully human, let us, as a church and as individual persons self examine, and question those feelings and decisions we have that come from our need to control, to justify and to evade truth. That instead of attacking and devaluing what challenges us we honestly and humbly look in the cold mirror of discernment and call ourselves out – thus freeing ourselves to become better than we are.
This is how the vision stands – leading by example, being the prophetic witness of Christ in our city. Not just more of the same, not just a gay feel good club, and most definitely and dramatically not the sort of anodyne I have witnessed elsewhere, where you are just fine and dandy as you are, and never worry about change or growth or living out Jesus on earth. Just find a way of gaining peace whilst whittling away the years doing the same old same old.
Occasionally churches come along that are willing to do something different. Let me read you Rev Lee Carlton’s response to my pastoral letter of three weeks ago........
Dearest brother, Clinton: I'm very proud of you all!
I'm writing with no motivation, except to encourage you in the mission God has given to your hands and to invite you to come over to Mobile and bring blessings to us.
Early MCC services (in most places) were exactly what you describe a blend of Anglican/Catholic liturgy, main stream Protestant hymns, Pentecostal anointing and eager enthusiasm in singing choruses and providing special music with messages/sermons from the pastor's experience, training/heritage and style. It was the first time in perhaps 1800 years that both the incense of praise and tongues could often be found present in the same services. I remember one occasion, during a dedication service when literal incense was offered and a message in tongues accompanied it...a holy time indeed.
God is still the same. I believe there is blessing in bringing the rich tapestry threads of our common faith together. It pleases God and helps fulfil the prayer of our Lord... "that they all may be one."
Ushers at MCC/LA used to pick up bags of Kleenex tissues after worship and would describe the worship as a one, two or three hanky service. The atmosphere was so charged.
For sure the 'gathering' or pre-service worship which in those days was called "singspiration" began with Pentecostal style praise. Worship followed with a historic hymn of processional, relaxed with the sermon often interrupted with applause instead of Amens and then worship became deeper, richer, higher as it continued toward Eucharist and climaxed in rousing tearful joy of 'knowing acceptance' with joined hands lifted as the sound of Alleluia echoed around the assembly. The unique thing was that all the way through, from beginning to end - the worship never lost the "anointing" which breaks every yoke and sets the captive free! Isaiah 61
In essence it set the otherwise cold liturgy on fire and brought it to life in new and vibrant ways. For Pentecostals who had never been exposed to the beauty of written prayers it was eye opening and to Catholics and Anglicans who suddenly stopped just parroting and actually began praying with renewed fervour and sincerity of heart...suddenly they all found themselves in one accord, swaying as one under the anointing; as One body with One Shepherd as One Spirit ministered to each where it hurt the most. It was healing, refreshing worship which sadly, is painfully absent today in many places But it need not be so...
When people used to ask what is MCC like? Like the woman at the well, we’d say "Come and see." We sing like a Billy Graham crusade, praise like Pentecostals and have communion, like Catholics.
During worship welcome we sometimes would jokingly say, "Today after worship, The Salvationists will be offering tambourine classes to the Anglicans and the Anglicans will be teaching Salvationists how to properly make the sign of the cross. If you find you don't like what is going on at any given moment, just stay with us because in five minutes it's gonna change. You are in for a treat! We're gonna treat you in so many different ways today that you are bound to like some of them and come back to be with us again."
I've tried the two service low church/high church options with some positive success in some places but in other cases it proved a natural divider with few rewards. However the Holy Spirit leads you in your local setting is most important of course.
During formation, you will never want to lose the joy and energy of worshipping with a full house with them all and exposing each to all.
Similarly, I've found this blend to be a very effective formation tool everywhere I've helped MCC become established and grow - From Sydney, to LA, to Tampa and Africa and many points in between. It is still what we effort to achieve every Sunday at CMCC in Mobile...and most Sundays its been working very well.
Rev Lee Carlton, Mobile, AL.
I also bring a word of prophecy I received this morning from our dear friend Malcolm Goodwin; who wrote both our original website and its update, and is a stout friend to our church. Malcolm was moved to write this without me telling him what I intended to preach on…
The embrace of grace is something that we learn is wider and deeper than we can personally perceive or comprehend. but when we receive it and apprehend it, its liberates each of us from our own anxieties and allows us to embrace others on their pathway without feeling compromised, for it is not our battle, not our prerogative and not within our mission to sit on the judgment bench. There is only one "butt" that occupies that place! Paul and Silas taught Apollo a "better way" - not one of religion or ritual of any persuasion - but one of grace, and love. Read Phil 2:1 again. The union with Christ precedes all other tokens of being together. Like mindedness, one mind etc are things that spring from that union - they do not constitute it nor add to it. They are nurtured by it. Thus, we should not look to these outer things as measures of our love and fellowship with one another. We are one in Christ - and for his sake alone - all things fall by the way in comparison to knowing him in his sufferings. Therefore, as a born again Christian - I do not look down on the person with weaker faith than I; nor as the traditionalist who embraces the ways of our forebears and the rich tapestry that we have trodden to our current position. it is in the paradigm shift into the sublime meeting of our souls in Christ that we find that his burden is easy. What do we try and add a burden of our own?
And again, from David Stanciewicz, my increasingly surprising and wise young friend from my old church in London felt moved to send me this, again without me having to tell him my sermon plans or go into detail about where we stood….
I read a of Thea Bowman, an African Catholic Franciscian Sister who reflected on why some people found her 'outer' expressive worship at odds with the western style of 'inner' reflectiveness & how such 'differences' of worship styles were a treasure in the Body of Christ. She writes: "Some people don’t approve of black religious expression in catholic liturgy. They have been told it’s not properly catholic. They have been told that its not appropriately serious or dignified, or solemn or controlled....Today we're called to walk together in a new way toward that land of promise and to celebrate who we are & what we are. The Church teaches that the church is a family. It is a family of families & the families have to stay together.....What does it mean to be a black Catholic? It means that I bring a spirituality that in the middle of [the] Mass or [the] sermon I just might have to shout out and say "Amen, hallelujah, thank you Jesus", A faith that is Spirit-filled."
We WILL become something different, and if we prove unable to joyfully embrace the halt and the lame, the wise and the foolish, the quiet and those who shout we will prove unworthy to be called a church for all people, and we will crawl back into t he hole of convenience that the Christian Church has been inhabiting for the last few hundred years. This is of course the same hole that put us through hell, and nearly broke many of us – if you want to remake that hole for a new generation I will be no part of it. This church with me as pastor will have no part in it, and the anointing that was placed upon me to come here will not allow me to pander to that instinct. We know the better part, and we will not turn from it! Rather I call each and every one of you to join me in this grand project – it is not about numbers, though it may include them, it is about depth and breadth and love and humility and empathy. It is walking in each others shoes a mile and learning to love, because those shoes are my brother, those shoes are my sisters, and I love them as God loves them!
Phase one has involved a casual rebuilding of community based firmly around the guiding principles of our membership and communications covenants and a strong message of diversity, inclusion and blended worship.
Phase two will build a beacon not of words, but of actions -we will never drive out unsure and the unsettled, but our agenda will not be set by that. We will embrace the willing and discern the able, we will raise up new pastors and ministers from our ranks, and recognise the call God has placed upon their lives. We will spread this gospel of love, transformation and humility. We will serve one another, serve God and serve our people. We are not a lifestyle addition, or therapy, but a signpost to the truth; we must recognise and honestly teach that finding that truth may shake your very foundations!
22Once more Jesus spoke to them in parables, saying: 2‘The kingdom of heaven may be compared to a king who gave a wedding banquet for his son. 3He sent his slaves to call those who had been invited to the wedding banquet, but they would not come. 4Again he sent other slaves, saying, “Tell those who have been invited: Look, I have prepared my dinner, my oxen and my fat calves have been slaughtered, and everything is ready; come to the wedding banquet.” 5But they made light of it and went away, one to his farm, another to his business, 6while the rest seized his slaves, maltreated them, and killed them. 7The king was enraged. He sent his troops, destroyed those murderers, and burned their city. 8Then he said to his slaves, “The wedding is ready, but those invited were not worthy. 9Go therefore into the main streets, and invite everyone you find to the wedding banquet.” 10Those slaves went out into the streets and gathered all whom they found, both good and bad; so the wedding hall was filled with guests.
11 ‘But when the king came in to see the guests, he noticed a man there who was not wearing a wedding robe, 12and he said to him, “Friend, how did you get in here without a wedding robe?” And he was speechless. 13Then the king said to the attendants, “Bind him hand and foot, and throw him into the outer darkness, where there will be weeping and gnashing of teeth.” 14For many are called, but few are chosen.’
The one thing one does not see in the New Testament is the scripture ‘To all is given one gift – that of sitting quietly without comment, and then returning to their usual life fundamentally unchanged and unchanging’.
It is our response to God that leads us out of where we are to where possibilities are infinite, and end in glory.
Many are called, few are chosen.
When I have visited many large churches, including so-called 'Mega churches', 40% of the folk didn’t want to be there! They were dragged along by mothers, aunties, husbands and wives, and their presence acted like a gigantic spiritual anchor dragging along on the seabed and prevented progress by the church as a whole. We are fortunate that anyone at our church is here because they WANT to be here. We are ready to do the hard work of self examination, change, transformation and growth that makes a church and not just a glorified self help group.
The acceptance of God’s omnipotence leads to a startling prospect; that anything is possible, and once we say yes to God we may end up anywhere doing anything. Only four short years ago if you had told me I would be in the Deep South trying to encourage people to embrace charismatic worship I would have recoiled in disgust. Leon will testify to this.
The reason many go through a crisis after a few months – and this is universal to churches that preach a transformational gospel, is that for a while it is enough to bask in the grace – the presence of God, but God’s grace is not static and anodyne – it calls and beckons and sooner or later we realize that there is a world of grief and a universe of joy tied up in that call. All we thought we had, we are called to give up, all those comfortable little lies we gather around ourselves become increasingly awkward and transparent. Even a short while spent gazing at God makes the world of vapours a vain shadow, and its comforts flee.
We are going down that road, into that world of sorrows and joys – into that world of honesty and truth that crowds out our brokenness until we are filled with God’s wholeness. We must prepare for stage two. Prepare for a church of seekers, not seat warmers – a place that asks much, and makes it clear that it is God that will give much, not us – we are not the wellspring of all blessings, God is, and I cannot promise that initially you will like what God gives you!
Let me strip away the hooey and the hokum and tell some hard truths.
I believe in God, I believe in Jesus Christ – I believe that vocations are laid upon our lives at times and that sometimes leaders have to lead. So here it is – this church is bound up with a vision of what is possible in God; we will not fold to the comfortable just because it is expedient. I ask you all to stay with this project, because the other option has been done time and time again and it is what we have all fled from. How can we dare to seek a place of love and inclusion when we do not seek to love and include. It is not our role to judge the spiritual sincerity or otherwise of any other person – we do not choose the members of this church family, we merely choose to be in the family. Once we first step down the road of saying ‘I will not stand for this, this is too much for me’ then we acknowledge our incapability of being part of what God clearly calls for – a body of Christ that looks like the people of Christ. Jesus challenged again and again the assumptions and prejudices of his people, and we all sit here and nod and think ‘quite right’ when we think that means homophobia, but when it means our assumptions and our prejudices we nod less vigorously.
I am a racist. I am a sexist. I grew being bitterly anti-American despite my parents tolerance and acceptance; I have struggled and still do to overcome all of this. I confess in order to start a process of self examination, and to entreat you all to embrace your failings as the key to future glory – only humility and repentance, and this as a thing of joyful self giving, leads to glory – self defense and self justification lead to spiritual stagnation and death. I understand what is in the human heart – we are horribly and wonderfully human, let us, as a church and as individual persons self examine, and question those feelings and decisions we have that come from our need to control, to justify and to evade truth. That instead of attacking and devaluing what challenges us we honestly and humbly look in the cold mirror of discernment and call ourselves out – thus freeing ourselves to become better than we are.
This is how the vision stands – leading by example, being the prophetic witness of Christ in our city. Not just more of the same, not just a gay feel good club, and most definitely and dramatically not the sort of anodyne I have witnessed elsewhere, where you are just fine and dandy as you are, and never worry about change or growth or living out Jesus on earth. Just find a way of gaining peace whilst whittling away the years doing the same old same old.
Occasionally churches come along that are willing to do something different. Let me read you Rev Lee Carlton’s response to my pastoral letter of three weeks ago........
Dearest brother, Clinton: I'm very proud of you all!
I'm writing with no motivation, except to encourage you in the mission God has given to your hands and to invite you to come over to Mobile and bring blessings to us.
Early MCC services (in most places) were exactly what you describe a blend of Anglican/Catholic liturgy, main stream Protestant hymns, Pentecostal anointing and eager enthusiasm in singing choruses and providing special music with messages/sermons from the pastor's experience, training/heritage and style. It was the first time in perhaps 1800 years that both the incense of praise and tongues could often be found present in the same services. I remember one occasion, during a dedication service when literal incense was offered and a message in tongues accompanied it...a holy time indeed.
God is still the same. I believe there is blessing in bringing the rich tapestry threads of our common faith together. It pleases God and helps fulfil the prayer of our Lord... "that they all may be one."
Ushers at MCC/LA used to pick up bags of Kleenex tissues after worship and would describe the worship as a one, two or three hanky service. The atmosphere was so charged.
For sure the 'gathering' or pre-service worship which in those days was called "singspiration" began with Pentecostal style praise. Worship followed with a historic hymn of processional, relaxed with the sermon often interrupted with applause instead of Amens and then worship became deeper, richer, higher as it continued toward Eucharist and climaxed in rousing tearful joy of 'knowing acceptance' with joined hands lifted as the sound of Alleluia echoed around the assembly. The unique thing was that all the way through, from beginning to end - the worship never lost the "anointing" which breaks every yoke and sets the captive free! Isaiah 61
In essence it set the otherwise cold liturgy on fire and brought it to life in new and vibrant ways. For Pentecostals who had never been exposed to the beauty of written prayers it was eye opening and to Catholics and Anglicans who suddenly stopped just parroting and actually began praying with renewed fervour and sincerity of heart...suddenly they all found themselves in one accord, swaying as one under the anointing; as One body with One Shepherd as One Spirit ministered to each where it hurt the most. It was healing, refreshing worship which sadly, is painfully absent today in many places But it need not be so...
When people used to ask what is MCC like? Like the woman at the well, we’d say "Come and see." We sing like a Billy Graham crusade, praise like Pentecostals and have communion, like Catholics.
During worship welcome we sometimes would jokingly say, "Today after worship, The Salvationists will be offering tambourine classes to the Anglicans and the Anglicans will be teaching Salvationists how to properly make the sign of the cross. If you find you don't like what is going on at any given moment, just stay with us because in five minutes it's gonna change. You are in for a treat! We're gonna treat you in so many different ways today that you are bound to like some of them and come back to be with us again."
I've tried the two service low church/high church options with some positive success in some places but in other cases it proved a natural divider with few rewards. However the Holy Spirit leads you in your local setting is most important of course.
During formation, you will never want to lose the joy and energy of worshipping with a full house with them all and exposing each to all.
Similarly, I've found this blend to be a very effective formation tool everywhere I've helped MCC become established and grow - From Sydney, to LA, to Tampa and Africa and many points in between. It is still what we effort to achieve every Sunday at CMCC in Mobile...and most Sundays its been working very well.
Rev Lee Carlton, Mobile, AL.
I also bring a word of prophecy I received this morning from our dear friend Malcolm Goodwin; who wrote both our original website and its update, and is a stout friend to our church. Malcolm was moved to write this without me telling him what I intended to preach on…
The embrace of grace is something that we learn is wider and deeper than we can personally perceive or comprehend. but when we receive it and apprehend it, its liberates each of us from our own anxieties and allows us to embrace others on their pathway without feeling compromised, for it is not our battle, not our prerogative and not within our mission to sit on the judgment bench. There is only one "butt" that occupies that place! Paul and Silas taught Apollo a "better way" - not one of religion or ritual of any persuasion - but one of grace, and love. Read Phil 2:1 again. The union with Christ precedes all other tokens of being together. Like mindedness, one mind etc are things that spring from that union - they do not constitute it nor add to it. They are nurtured by it. Thus, we should not look to these outer things as measures of our love and fellowship with one another. We are one in Christ - and for his sake alone - all things fall by the way in comparison to knowing him in his sufferings. Therefore, as a born again Christian - I do not look down on the person with weaker faith than I; nor as the traditionalist who embraces the ways of our forebears and the rich tapestry that we have trodden to our current position. it is in the paradigm shift into the sublime meeting of our souls in Christ that we find that his burden is easy. What do we try and add a burden of our own?
And again, from David Stanciewicz, my increasingly surprising and wise young friend from my old church in London felt moved to send me this, again without me having to tell him my sermon plans or go into detail about where we stood….
I read a of Thea Bowman, an African Catholic Franciscian Sister who reflected on why some people found her 'outer' expressive worship at odds with the western style of 'inner' reflectiveness & how such 'differences' of worship styles were a treasure in the Body of Christ. She writes: "Some people don’t approve of black religious expression in catholic liturgy. They have been told it’s not properly catholic. They have been told that its not appropriately serious or dignified, or solemn or controlled....Today we're called to walk together in a new way toward that land of promise and to celebrate who we are & what we are. The Church teaches that the church is a family. It is a family of families & the families have to stay together.....What does it mean to be a black Catholic? It means that I bring a spirituality that in the middle of [the] Mass or [the] sermon I just might have to shout out and say "Amen, hallelujah, thank you Jesus", A faith that is Spirit-filled."
We WILL become something different, and if we prove unable to joyfully embrace the halt and the lame, the wise and the foolish, the quiet and those who shout we will prove unworthy to be called a church for all people, and we will crawl back into t he hole of convenience that the Christian Church has been inhabiting for the last few hundred years. This is of course the same hole that put us through hell, and nearly broke many of us – if you want to remake that hole for a new generation I will be no part of it. This church with me as pastor will have no part in it, and the anointing that was placed upon me to come here will not allow me to pander to that instinct. We know the better part, and we will not turn from it! Rather I call each and every one of you to join me in this grand project – it is not about numbers, though it may include them, it is about depth and breadth and love and humility and empathy. It is walking in each others shoes a mile and learning to love, because those shoes are my brother, those shoes are my sisters, and I love them as God loves them!
Phase one has involved a casual rebuilding of community based firmly around the guiding principles of our membership and communications covenants and a strong message of diversity, inclusion and blended worship.
Phase two will build a beacon not of words, but of actions -we will never drive out unsure and the unsettled, but our agenda will not be set by that. We will embrace the willing and discern the able, we will raise up new pastors and ministers from our ranks, and recognise the call God has placed upon their lives. We will spread this gospel of love, transformation and humility. We will serve one another, serve God and serve our people. We are not a lifestyle addition, or therapy, but a signpost to the truth; we must recognise and honestly teach that finding that truth may shake your very foundations!
Tuesday, August 11, 2009
WHATARE WE?
As we approach Southern Decadence, a church such as mine does some theological tap dancing in order to express just how we go about accentuating the positive while still pointing toward a God of growth and transformation. I have come across some widely varying ideas about what my church is, and what it stands for. Some of these misunderstandings are dishonest – they are attempts to devalue what we do so the accuser can be absolved from engaging with anything that challenges their comfort zone. Mostly however they are quite genuine, and they go to the heart of the Christian message. This is why it is worth taking a look at them because they are central to the human relationship with God.
Contrary to popular opinion the job of an MCC pastor is not all relentless, vapid affirmation! It is not about telling people they are just fine and dandy no matter what catastrophic choices they make, rather it is trying to show people - in a hard-won, patient way, that their personhood is inviolate and beloved, and that they are truly unique even if they never buy another thing, or make another ‘choice’, and that their value before God is irrespective of their sexuality, gender or race. The challenge faced by MCC (Metropolitan Community Churches) is to cherish the PERSON without elevating the INDIVIDUAL. This is a controversial distinction – to many people they are one and the same thing; but I hold them to be very different. Paradoxically, the thing society calls the ‘individual’ is not remotely unique, it is just a marketing target or a statistic, personhood on the other hand can never be reproduced, and stands immune to the blandishments of commerce – it is the created soul/body/mind that can never be completely known by others, can only completely be known by God.
This is where the confusion with our conservative brethren comes from; they mistake the individual, the world of choices and whims, with the person, the created and inherent Clinton, or Leon, or Ellen. MCC does not make it’s stand behind the notion that a life worshipping libido is as valuable as a life worshipping God; rather we make our stand on the premise that sexuality (i.e. orientation) and gender identity are part of the created person, not parts of the rummage bag of choices and accidents that society calls ‘the individual’. As a part of our personhood it is morally neutral, in fact it is a God-given ‘good’. It is as much a potential source of blessing and growth as any other part of our nature. Joyful and healthy behavior flows from it, but in tune with it – so a marriage flowing from a gay PERSON would be with someone of the same sex, but would still be a marriage, and hope to achieve the same closeness, growth, faithfulness and self giving as a heterosexual; marriage.
I argue until I am hoarse that we start from a genuinely level playing field as regards our sexual orientation and gender identity. I would also say that choices are often a poor guide to a person’s heart, and only God can judge our intentions with any justice – we walk a dangerous and bitter road when we first set out to judge our brothers and sisters, we bind ourselves into an endless cycle of doubt and self defense. That does not however prevent us from holding ourselves to a higher ideal, a standard guided by our experience of love, faithfulness, grace and forgiveness and by our hard-won wisdom, gained in relationship with others. In the light of this reality I can no more pretend that a life of condemnation and anger is pointing toward God than I can pretend that black is white, but the way to describe this truth to the outside world is to model a life that seeks always to turn aside from condemnation and anger and illustrate love and faithfulness to others. The Christian church has talked a lot about ‘telling the truth in love’ – this is not a tactful way to tell other people just how wrong they are, no, it is rather a way of telling the truth of God’s love through your life and behavior.
That is going to be as different for each person as each person is different, but just as we all breathe air so all illustrations of God in human lives will show some similar qualities.
It is fundamentally a message of hope over despair – that we are better than our choices can ever suggest, and that we are shaped to be more than just consumers. We are not Prada-wearing, upper middle income democrats (or whatever) that shop at Rouses (or wherever) – we are PERSONS and as such we are unique and wonderful things.
Contrary to popular opinion the job of an MCC pastor is not all relentless, vapid affirmation! It is not about telling people they are just fine and dandy no matter what catastrophic choices they make, rather it is trying to show people - in a hard-won, patient way, that their personhood is inviolate and beloved, and that they are truly unique even if they never buy another thing, or make another ‘choice’, and that their value before God is irrespective of their sexuality, gender or race. The challenge faced by MCC (Metropolitan Community Churches) is to cherish the PERSON without elevating the INDIVIDUAL. This is a controversial distinction – to many people they are one and the same thing; but I hold them to be very different. Paradoxically, the thing society calls the ‘individual’ is not remotely unique, it is just a marketing target or a statistic, personhood on the other hand can never be reproduced, and stands immune to the blandishments of commerce – it is the created soul/body/mind that can never be completely known by others, can only completely be known by God.
This is where the confusion with our conservative brethren comes from; they mistake the individual, the world of choices and whims, with the person, the created and inherent Clinton, or Leon, or Ellen. MCC does not make it’s stand behind the notion that a life worshipping libido is as valuable as a life worshipping God; rather we make our stand on the premise that sexuality (i.e. orientation) and gender identity are part of the created person, not parts of the rummage bag of choices and accidents that society calls ‘the individual’. As a part of our personhood it is morally neutral, in fact it is a God-given ‘good’. It is as much a potential source of blessing and growth as any other part of our nature. Joyful and healthy behavior flows from it, but in tune with it – so a marriage flowing from a gay PERSON would be with someone of the same sex, but would still be a marriage, and hope to achieve the same closeness, growth, faithfulness and self giving as a heterosexual; marriage.
I argue until I am hoarse that we start from a genuinely level playing field as regards our sexual orientation and gender identity. I would also say that choices are often a poor guide to a person’s heart, and only God can judge our intentions with any justice – we walk a dangerous and bitter road when we first set out to judge our brothers and sisters, we bind ourselves into an endless cycle of doubt and self defense. That does not however prevent us from holding ourselves to a higher ideal, a standard guided by our experience of love, faithfulness, grace and forgiveness and by our hard-won wisdom, gained in relationship with others. In the light of this reality I can no more pretend that a life of condemnation and anger is pointing toward God than I can pretend that black is white, but the way to describe this truth to the outside world is to model a life that seeks always to turn aside from condemnation and anger and illustrate love and faithfulness to others. The Christian church has talked a lot about ‘telling the truth in love’ – this is not a tactful way to tell other people just how wrong they are, no, it is rather a way of telling the truth of God’s love through your life and behavior.
That is going to be as different for each person as each person is different, but just as we all breathe air so all illustrations of God in human lives will show some similar qualities.
It is fundamentally a message of hope over despair – that we are better than our choices can ever suggest, and that we are shaped to be more than just consumers. We are not Prada-wearing, upper middle income democrats (or whatever) that shop at Rouses (or wherever) – we are PERSONS and as such we are unique and wonderful things.
Monday, August 3, 2009
Living in Community - matching words with actions.
Romans 14:1-6
Welcome those who are weak in faith,* but not for the purpose of quarrelling over opinions. 2Some believe in eating anything, while the weak eat only vegetables. 3Those who eat must not despise those who abstain, and those who abstain must not pass judgment on those who eat; for God has welcomed them. 4Who are you to pass judgment on servants of another? It is before their own lord that they stand or fall. And they will be upheld, for the Lord is able to make them stand.
5 Some judge one day to be better than another, while others judge all days to be alike. Let all be fully convinced in their own minds. 6Those who observe the day, observe it in honor of the Lord. Also those who eat, eat in honor of the Lord, since they give thanks to God; while those who abstain, abstain in honor of the Lord and give thanks to God.
1 Corinthians 12:7-12
To each is given the manifestation of the Spirit for the common good. To one is given through the Spirit the utterance of wisdom, and to another the utterance of knowledge according to the same Spirit, to another faith by the same Spirit, to another gifts of healing by the one Spirit, to another the working of miracles, to another prophecy, to another the discernment of spirits, to another various kinds of tongues, to another the interpretation of tongues. All these are activated by one and the same Spirit, who allots to each one individually just as the Spirit chooses.
For just as the body is one and has many members, and all the members of the body, though many, are one body, so it is with Christ.
The vast majority of churches in The United States are monocultural and monoracial – they tend to have one overarching theological position and one racial identity. Why? Surely they are not all small minded racists! So why is this the case? The simple answer is that is if far far easier to rest upon common identity, themes, beliefs and background rather than embark upon the risky, troubling exercise of meeting God in others. Other people annoy, irritate, disturb and confuse us – they challenge our comforts and we disapprove of them. Unfortunately, the concept of church depends upon this dynamic process of challenge and growth – we are faced with a stark choice as to whether we want to build a common-interest group or whether we REALLY want to do something prophetic and Christ-like.
This church made that choice 18 months ago, and has been pursuing it ever since. I hardly need to remind you that we chose the latter part. It is however maybe only now that we are being faced with the first consequences of claiming to be a church for all.
Since coming to New Orleans I have presided over nearly ninety services; full sung masses, praise and worship services, healing services, full-immersion baptisms, requiems, English prayer book communions, Gospel services and everything in between. During this time we have had many members from a Pentecostal background who have opened their minds to forms of worship that are far outside their comfort zone, from robes and Anglican chant to prayers for the departed. At all times I have preached that we must accept people’s authentic expressions of prayer and worship, and we face a test of this when it comes to the Charismatic and Pentecostal practice of speaking in tongues. Saint Paul describes the gifts of the Spirit, including speaking in tongues, as epiphaneia or ‘outshinings’ of God’s glory. For those that believe (and we are not called to believe everything our brothers and sisters believe) it is a spontaneous expression of spiritual joy, and is not intended to ‘impose’ anything upon other worshippers. Suppressing this spiritual joy sometimes feels very much like blasphemy to those who experience it and is deeply frustrating.
MCC is a blended community and if we ask inclusion of my Anglican tradition which is blessed with many open and affirming churches, how much more must we seek to celebrate and include our brothers and sisters from the Pentecostal tradition who have no open and affirming churches in the main Pentecostal denominations? Indeed, they face condemnation, and the horrible choice between the faith they love, and their God given nature. We are no more going to become a Pentecostal church simply by their inclusion than we are becoming Catholic because we celebrate the Communion every week. We are and must remain blended, inclusive, and diverse.
As we currently have only one Sunday service it has to be all things to all men and all women. I ask that all our members and friends take a deep look into their hearts, and seek growth of understanding for what may seem challenging and even disturbing. Thus far this understanding has been abundant, and it will need to continue to grow as we welcome young (and sometimes noisy) children, those with hearing impairment, and those for whom English is either a second language if at all.
We have a noble vocation laid upon us at The Big Easy MCC, and it is to be something better, something different, a place of growth and transformation, not a place we go to be told how much God agrees with us. As we grow we will be seeking to start a second service, hopefully in the morning, with an emphasis upon traditional worship and music, though I personally believe that our greatest achievements come when we travel with those who reflect other faces of God, after all, we know our own reflection in the mirror.
I would like to thank all for embracing what so few churches embrace; a genuine community made up of the full spectrum of New Orleans richness. Our founder, Rev Elder Troy Perry – a Pentecostal minister who, incidentally, speaks in tongues, would be proud of us!
Welcome those who are weak in faith,* but not for the purpose of quarrelling over opinions. 2Some believe in eating anything, while the weak eat only vegetables. 3Those who eat must not despise those who abstain, and those who abstain must not pass judgment on those who eat; for God has welcomed them. 4Who are you to pass judgment on servants of another? It is before their own lord that they stand or fall. And they will be upheld, for the Lord is able to make them stand.
5 Some judge one day to be better than another, while others judge all days to be alike. Let all be fully convinced in their own minds. 6Those who observe the day, observe it in honor of the Lord. Also those who eat, eat in honor of the Lord, since they give thanks to God; while those who abstain, abstain in honor of the Lord and give thanks to God.
1 Corinthians 12:7-12
To each is given the manifestation of the Spirit for the common good. To one is given through the Spirit the utterance of wisdom, and to another the utterance of knowledge according to the same Spirit, to another faith by the same Spirit, to another gifts of healing by the one Spirit, to another the working of miracles, to another prophecy, to another the discernment of spirits, to another various kinds of tongues, to another the interpretation of tongues. All these are activated by one and the same Spirit, who allots to each one individually just as the Spirit chooses.
For just as the body is one and has many members, and all the members of the body, though many, are one body, so it is with Christ.
The vast majority of churches in The United States are monocultural and monoracial – they tend to have one overarching theological position and one racial identity. Why? Surely they are not all small minded racists! So why is this the case? The simple answer is that is if far far easier to rest upon common identity, themes, beliefs and background rather than embark upon the risky, troubling exercise of meeting God in others. Other people annoy, irritate, disturb and confuse us – they challenge our comforts and we disapprove of them. Unfortunately, the concept of church depends upon this dynamic process of challenge and growth – we are faced with a stark choice as to whether we want to build a common-interest group or whether we REALLY want to do something prophetic and Christ-like.
This church made that choice 18 months ago, and has been pursuing it ever since. I hardly need to remind you that we chose the latter part. It is however maybe only now that we are being faced with the first consequences of claiming to be a church for all.
Since coming to New Orleans I have presided over nearly ninety services; full sung masses, praise and worship services, healing services, full-immersion baptisms, requiems, English prayer book communions, Gospel services and everything in between. During this time we have had many members from a Pentecostal background who have opened their minds to forms of worship that are far outside their comfort zone, from robes and Anglican chant to prayers for the departed. At all times I have preached that we must accept people’s authentic expressions of prayer and worship, and we face a test of this when it comes to the Charismatic and Pentecostal practice of speaking in tongues. Saint Paul describes the gifts of the Spirit, including speaking in tongues, as epiphaneia or ‘outshinings’ of God’s glory. For those that believe (and we are not called to believe everything our brothers and sisters believe) it is a spontaneous expression of spiritual joy, and is not intended to ‘impose’ anything upon other worshippers. Suppressing this spiritual joy sometimes feels very much like blasphemy to those who experience it and is deeply frustrating.
MCC is a blended community and if we ask inclusion of my Anglican tradition which is blessed with many open and affirming churches, how much more must we seek to celebrate and include our brothers and sisters from the Pentecostal tradition who have no open and affirming churches in the main Pentecostal denominations? Indeed, they face condemnation, and the horrible choice between the faith they love, and their God given nature. We are no more going to become a Pentecostal church simply by their inclusion than we are becoming Catholic because we celebrate the Communion every week. We are and must remain blended, inclusive, and diverse.
As we currently have only one Sunday service it has to be all things to all men and all women. I ask that all our members and friends take a deep look into their hearts, and seek growth of understanding for what may seem challenging and even disturbing. Thus far this understanding has been abundant, and it will need to continue to grow as we welcome young (and sometimes noisy) children, those with hearing impairment, and those for whom English is either a second language if at all.
We have a noble vocation laid upon us at The Big Easy MCC, and it is to be something better, something different, a place of growth and transformation, not a place we go to be told how much God agrees with us. As we grow we will be seeking to start a second service, hopefully in the morning, with an emphasis upon traditional worship and music, though I personally believe that our greatest achievements come when we travel with those who reflect other faces of God, after all, we know our own reflection in the mirror.
I would like to thank all for embracing what so few churches embrace; a genuine community made up of the full spectrum of New Orleans richness. Our founder, Rev Elder Troy Perry – a Pentecostal minister who, incidentally, speaks in tongues, would be proud of us!
Tuesday, July 14, 2009
Dangerous Passions
I am writing this on Bastille Day, the day the French celebrate the storming of the Bastille, that infamous jail that symbolized all the evils of the old regime. Though it took many years and great struggle to realize, the founding principles of the revolution - Liberté, égalité, fraternité (liberty, equality, brotherhood) have been adopted as a gold standard far beyond the shores of France. Liberty was defined in 1789 by 'The Declaration of the Rights of Man and of the Citizen' in these terms... 'Liberty consists of being able to do anything that does not harm others: thus, the exercise of the natural rights of every man or woman has no bounds other than those that guarantee other members of society the enjoyment of these same rights.'
This is the highest secular concept of liberty, and one that allows the greatest freedom of choice for the greatest number - It is our spiritual creed that then fleshes out that freedom of choice, and challenges us to decide to what end is it going to be ordered. We as Christians have another call on our decisions - instead of the passive 'do nothing that harms others' we have the active 'do everything that shows love to others' - it is our communal life together that defines our Christianity. Christianity is never a solitary religion, it is never just private faith, its true meaning and consequences are worked out in community with others. That is the tough lesson that the revolutionaries learned, that it was their treatment of their fellow men and women that came to be the judgment on the revolution, not just the fact of their individual liberty, but what they did with it!
The great cry against tyranny that the French Revolution represented is to be applauded; the massacre and squalor that followed it is a stain upon the whole venture. Like the Russian Revolution over a century later, the violence and injustice it spawned derailed the whole project, and France ended up gradually evolving into a modern democracy, it wasn’t created in the revolution in the same way that Democracy was created in the American Revolution (for some). What it represented was greatness of the moment, not greatness of the consequence, what it did show was the great power of human passion that can be turned to good or ill.
Benjamin Disraeli, the 19th century British prime minister has this to say–
“It was not reason that besieged Troy; it was not reason that sent forth the Saracen from the desert to conquer the world; that inspired the crusades; that instituted the monastic orders; it was not reason that produced the Jesuits; above all, it was not reason that created the French Revolution. Man is only great when he acts from the passions; never irresistible but when he appeals to the imagination.”
I draw a lesson from all this talk of passion and reason. A church that appeals only to reason is going to look very Episcopalian, and will not easily find a place for the presence of the glory of God. Likewise a church that appeals ONLY to the passions is going to look very United Pentecostal, and will find itself increasingly isolated, and even redundant in the light of the communal wisdom we accumulate as a society, and the hard light of scientific fact. There is a happy medium, there is a ‘Goldilocks’ church, not too hot and not too cold, and it is my job to be a part of finding it and building it! History has taught that there was altogether too much raw passion in the French revolution, and not enough of the cold reason that lay at the foundations of the American Revolution -
Charles Caleb Colton, the English sportsman and writer summed it up in this way, writing as he was some fifty years after the event; "The consequences of things are not always proportionate to the apparent magnitude of those events that have produced them. Thus the American Revolution, from which little was expected, produced much; but the French Revolution, from which much was expected, produced little."
This is the highest secular concept of liberty, and one that allows the greatest freedom of choice for the greatest number - It is our spiritual creed that then fleshes out that freedom of choice, and challenges us to decide to what end is it going to be ordered. We as Christians have another call on our decisions - instead of the passive 'do nothing that harms others' we have the active 'do everything that shows love to others' - it is our communal life together that defines our Christianity. Christianity is never a solitary religion, it is never just private faith, its true meaning and consequences are worked out in community with others. That is the tough lesson that the revolutionaries learned, that it was their treatment of their fellow men and women that came to be the judgment on the revolution, not just the fact of their individual liberty, but what they did with it!
The great cry against tyranny that the French Revolution represented is to be applauded; the massacre and squalor that followed it is a stain upon the whole venture. Like the Russian Revolution over a century later, the violence and injustice it spawned derailed the whole project, and France ended up gradually evolving into a modern democracy, it wasn’t created in the revolution in the same way that Democracy was created in the American Revolution (for some). What it represented was greatness of the moment, not greatness of the consequence, what it did show was the great power of human passion that can be turned to good or ill.
Benjamin Disraeli, the 19th century British prime minister has this to say–
“It was not reason that besieged Troy; it was not reason that sent forth the Saracen from the desert to conquer the world; that inspired the crusades; that instituted the monastic orders; it was not reason that produced the Jesuits; above all, it was not reason that created the French Revolution. Man is only great when he acts from the passions; never irresistible but when he appeals to the imagination.”
I draw a lesson from all this talk of passion and reason. A church that appeals only to reason is going to look very Episcopalian, and will not easily find a place for the presence of the glory of God. Likewise a church that appeals ONLY to the passions is going to look very United Pentecostal, and will find itself increasingly isolated, and even redundant in the light of the communal wisdom we accumulate as a society, and the hard light of scientific fact. There is a happy medium, there is a ‘Goldilocks’ church, not too hot and not too cold, and it is my job to be a part of finding it and building it! History has taught that there was altogether too much raw passion in the French revolution, and not enough of the cold reason that lay at the foundations of the American Revolution -
Charles Caleb Colton, the English sportsman and writer summed it up in this way, writing as he was some fifty years after the event; "The consequences of things are not always proportionate to the apparent magnitude of those events that have produced them. Thus the American Revolution, from which little was expected, produced much; but the French Revolution, from which much was expected, produced little."
Tuesday, June 30, 2009
STONEWALL
I have just finished listening to a very stirring and encouraging address given by President Barack Obama in The White House, on the anniversary of the Stonewall riots. The room was filled with the great and the good of the LGBT movement, including Rev Troy Perry, the founder of my own church – MCC.
He said all the right things, (though falling short of admitting his support for marriage equality!) and said profoundly moving words about that small group of outcasts and misfits – hustlers, drag queens, trans folk, gay men and others, that finally, after years of persecution and bullying, stood up to the police on the night of June 29th 1969.
For years before this, respectable gay folk had been going about their lives in as much anonymity as they could obtain – avoiding arrest (mostly), often getting married, and generally keeping their heads down and trying to survive. This is all very understandable, but nothing had changed despite decades, indeed centuries of people keeping their heads down and avoiding notice.
What set the whole movement for recognition and rights on its way was an act of authentic, truthful defiance. Just like refusing to stand up on a segregated bus, refusing to disperse and go quietly away. Refusing to accept injustice, and refusing to accommodate it anymore.
We in the LGBT community are great enablers. We make endless excuses for people’s bad behavior – for prejudice and ignorance, for intolerance and cruelty; perhaps it allows us to carry on as normal and not to challenge it. We sit in church pews where preachers condemn us, or bishops refuse to marry us and bless our families – we pour money into institutions that serve us, when they serve us, only by holding their noses. We have been quick to assume that situations are unchangeable, and too frequently we put up and shut up when we should shout loud enough to wake the dead.
Apathy and the closet don’t just delay progress, they kill people – their legacy is marked in ruined lives, deceit and despair. They leave women as tools to be used to hide behind; they reduce us to victims instead of the controllers of our lives and destinies. They have added to the holocaust that is HIV/AIDS. They condemn YET ANOTHER generation of LGBT kids to the same mess we went through.
Just like Jesus telling the respectable folk that ‘The Harlots and the publicans are entering the Kingdom of Heaven before you’ it is those who cannot ‘pass’, those for whom dishonesty is not an option for whatever reason that burst the gates of living death and show us our true humanity and potential – show us the Kingdom of Heaven. We need to be shown that keeping your head down and surviving is not living, that being tolerated is not good enough, and that the only antidote to more ignorance and more untruth is truth; though we must offer that truth with love, it cannot be downplayed. We must never be ashamed of it. We must not be frightened of its consequences.
If those we sit next to in church think well of us because they have no idea who we really are then we are playing a cruel trick on ourselves. If our boss pats us on the back and gives us a raise because he thinks we are someone else then all our accomplishments are in someone else’s name. If our parent’s love us, but we suspect that they would not love us if they knew our God given identity then lets not beat about the bush – they never properly loved us at all. Self deception is no substitute for self respect. We can have self respect, but we need to claim it as if we believed it, and sometimes that means shaking things up, and causing a bit of a riot – rather like the overturning of the money changers tables in the temple.
Just because we live in Louisiana does not mean that bigots, homophobes and racists should be allowed a free ride – we have the truth, they desperately need it, and unless we shout it aloud and with dignity, they will never hear it.
He said all the right things, (though falling short of admitting his support for marriage equality!) and said profoundly moving words about that small group of outcasts and misfits – hustlers, drag queens, trans folk, gay men and others, that finally, after years of persecution and bullying, stood up to the police on the night of June 29th 1969.
For years before this, respectable gay folk had been going about their lives in as much anonymity as they could obtain – avoiding arrest (mostly), often getting married, and generally keeping their heads down and trying to survive. This is all very understandable, but nothing had changed despite decades, indeed centuries of people keeping their heads down and avoiding notice.
What set the whole movement for recognition and rights on its way was an act of authentic, truthful defiance. Just like refusing to stand up on a segregated bus, refusing to disperse and go quietly away. Refusing to accept injustice, and refusing to accommodate it anymore.
We in the LGBT community are great enablers. We make endless excuses for people’s bad behavior – for prejudice and ignorance, for intolerance and cruelty; perhaps it allows us to carry on as normal and not to challenge it. We sit in church pews where preachers condemn us, or bishops refuse to marry us and bless our families – we pour money into institutions that serve us, when they serve us, only by holding their noses. We have been quick to assume that situations are unchangeable, and too frequently we put up and shut up when we should shout loud enough to wake the dead.
Apathy and the closet don’t just delay progress, they kill people – their legacy is marked in ruined lives, deceit and despair. They leave women as tools to be used to hide behind; they reduce us to victims instead of the controllers of our lives and destinies. They have added to the holocaust that is HIV/AIDS. They condemn YET ANOTHER generation of LGBT kids to the same mess we went through.
Just like Jesus telling the respectable folk that ‘The Harlots and the publicans are entering the Kingdom of Heaven before you’ it is those who cannot ‘pass’, those for whom dishonesty is not an option for whatever reason that burst the gates of living death and show us our true humanity and potential – show us the Kingdom of Heaven. We need to be shown that keeping your head down and surviving is not living, that being tolerated is not good enough, and that the only antidote to more ignorance and more untruth is truth; though we must offer that truth with love, it cannot be downplayed. We must never be ashamed of it. We must not be frightened of its consequences.
If those we sit next to in church think well of us because they have no idea who we really are then we are playing a cruel trick on ourselves. If our boss pats us on the back and gives us a raise because he thinks we are someone else then all our accomplishments are in someone else’s name. If our parent’s love us, but we suspect that they would not love us if they knew our God given identity then lets not beat about the bush – they never properly loved us at all. Self deception is no substitute for self respect. We can have self respect, but we need to claim it as if we believed it, and sometimes that means shaking things up, and causing a bit of a riot – rather like the overturning of the money changers tables in the temple.
Just because we live in Louisiana does not mean that bigots, homophobes and racists should be allowed a free ride – we have the truth, they desperately need it, and unless we shout it aloud and with dignity, they will never hear it.
Thursday, June 25, 2009
Proposed Standard Operating Procedures
The Big Easy Metropolitan Community Church
STANDARD OPERATING PROCEDURES
DRAFT
I. Financial Policies
A. These operating procedures have been developed to safeguard Church assets, provide accurate and reliable accounting data, promote operational efficiency and encourage adherence to UFMCC standards.
B. Offerings/donations/receipts to the Church shall be counted by at least two members of the board of directors, staff or others designated by the board of directors.
1. All individual tithes and donations are to be held in the strictest confidence.
2. Offerings shall be removed from the sanctuary by a member of the Board of Directors and at least one other person. Offerings shall remain in joint custody of those officials until count is completed and both have signed a record of the count, which will become a part of the permanent financial records. As part of this process, all checks should be restrictively endorsed, a bank deposit slip is to be completed and all cash and checks are to be placed in a sealed envelope.
3. The bank deposit shall be made by a member of the board of directors or staff — either in person on the following business day or by placing it in the bank's night depository following a service.
4. Bank receipts for deposits should be verified against the count sheets by a member of the board or staff other than the counters or treasurer(s).
5. No two spouses, significant others, and/or persons in a romantic or dating relationship may count financial offerings simultaneously.
C. The treasurer(s) shall present financial statements, bank reconciliation data and attendance figures to the board of directors and the congregation (through posting) on at least a monthly basis.
1. Monthly financial reports shall include beginning and ending cash and fund balances, due and unpaid bills, and all receipts and disbursements.
2. The treasurer(s) shall keep the board of directors and the pastor informed of financial activities, especially problems, in the most expedient manner.
3. The treasurer(s) shall present annual financial report summary to the congregation at scheduled congregational meetings and shall prepare a budget for approval by the congregation based upon input from the pastor and board of directors.
4. The treasurer(s) may be supported by a bookkeeper and the discretion of the Board of Directors.
D. The treasurer(s) shall maintain up-to-date and accurate finance and attendance records.
1. These records shall include, but not be limited to:
a. Records of all disbursements made by check, cash, and debit card.
i. Checks require two authorized signatures, and the payee may not be one of those to sign the check.
ii. Cash disbursements are to be supported by appropriate receipts or notations on count sheets signed by board members.
iii. A check register will be kept current and balanced against the monthly bank statement. This reconciliation should be performed monthly.
b. Files containing copies of all reports, count sheets, invoices, receipts, bank statements, etc.
2. Church financial records shall be retained for at least five years. Asset records shall be retained for five years after the assets are disposed of.
3. Church financial records (other than individual tithe and offering records) shall be made available for inspection by the congregation at reasonable times.
E. Monthly tithe reports and quarterly reports to the UFMCC Board of Pensions shall be completed and given to a board or staff member for mailing to the fellowship, Region or board of pensions after the last worship celebration of the appropriate month and prior to the 10th of the following month. In addition, checks for other bills shall be supplied to board members at that time and should be mailed or delivered to appropriate parties by a board or staff member other than the treasurer(s).
F. Petty cash funds may be authorized by the board of directors.
1. Disbursements from such funds may be made by one individual authorized by the Board of Directors.
2. A written record of all cash transactions from petty cash funds will be prepared by the person responsible for the fund and accounted for at least monthly. Appropriate receipts for all cash paid from a petty cash fund must be obtained and kept.
3. The person authorized to make disbursements from a petty cash fund shall be responsible for maintaining, in cash and receipts, the total amount of the petty cash fund.
G. The treasurer(s) is (are) responsible to the board of directors, the moderator of the board and the Region and Fellowship authority.
H. The treasurer(s) shall provide at least two (2) weeks written notice of unavailability/resignation to either the pastor of the clerk of the board of directors.
I. The treasurer(s) shall not have access to the post office box or other mail receptacle of the Church.
II. Spending Priorities
A. Cash shall be expended in the following order of priority:
1. Tithes to the Fellowship.
2. Pastor's salary.
3. Building expenses.
4. Other expenses, as determined by the Board of Directors.
B. A majority of the board may agree to temporarily circumvent these policies if a "financial emergency" exists and the strict adherence to these priorities could result in excessive penalties on payments due to creditors, loss of building lease, violation of the pastor's contract, etc. In such an event, the board shall make all efforts to catch up on any payments that should have been made under the priorities in this section as soon as possible.
III. Travel Expenses
A. Travel expenses must be preapproved by the Board of Directors.
B. The federal per diem rate is authorized for meals, tips and other miscellaneous expenses.
C. Travelers will be reimbursed for approved registration, transportation, per diem, and lodging expenses (if such expenses were not prepaid by Church funds) within 60 days of the receipt of a written travel report, which should include receipts for all expenses, the dates and purpose of travel and a brief explanation of daily travel expenses. Check Request Forms may be obtained from the treasurer(s).
D. When funds are available, the Church shall prepay authorized registration, transportation and lodging expenses for those who are to be traveling at Church expense. When travel expenses are paid in advance, the traveler is responsible for obtaining all appropriate receipts (hotel bills, airline ticket receipts, etc.) and supplying them to the treasurer within 10 days of the conclusion of travel. Prepayment of expenses must be approved by the Board of Directors.
E. Reimbursement for mileage while on church business will be paid at the federal mileage rate for round trips of 50 miles or greater, pending approval by the Board of Directors.
IV. Credit Cards
A. Credit cards may be issued to any individuals authorized by the board of directors.
1. At a minimum, card holders should include the pastor.
2. Other board members, volunteers or ministry leaders may be authorized to have church credit cards – based on an evaluation of needs by the board.
B. Applying for and opening any credit card account must be authorized by a vote of the board of directors.
1. The board should review all of the financial institution’s policies related to the account and should attempt to obtain the best deal for the church (including, but not limited to, avoiding cards with annual fees and obtaining the best possible interest rates).
2. The account should be obtained in the church’s name (as a business account) and guaranteed by the church’s credit. Guaranteeing or obtaining such accounts by an individual (or secured by an individual’s credit) should be avoided.
C. The balance on the credit card account should be paid in full each month to avoid interest charges (or late payment charges) – unless the board authorizes an extension for a major purchase.
D. Cards issued on the church’s account must be used only for official church business.
1. All holders of credit cards must sign an agreement acknowledging that they understand all policies for use.
2. Any misuse of credit cards will result in revocation of the card issued to an individual and may also result in additional disciplinary or legal action.
3. Individuals will be expected to repay any unauthorized charges made by them.
4. Individuals are expected to safeguard the integrity of the account.
a. They agree to immediately report a lost or stolen card to the treasurer or pastor, who will immediately contact the credit card company.
b. They agree to be responsible for any fees for fraudulent charges made as a result of their failure to immediately report loss of the card.
c. They agree not to loan the card issued to them to anyone else.
E. Credit cards may be used for the purchase of routine supplies and expenditures, subject to the following limitations:
1. Transactions with a combined total in excess of $200 must be authorized by the Board of Directors.
2. Card holders must not exceed a total of $200 in charges in any monthly period, unless authorized by the board of directors.
3. Items such as conference expenses, which are budgeted and generally would exceed these limits, still must be authorized by the board prior to charges being made.
F. The treasurer will be responsible for tracking the total of monthly charges made by all card holders and ensuring that the total does not exceed the account’s credit limit.
1. To facilitate that process, individuals must supply receipts for any purchases to the treasurer immediately (within one week).
a. The receipt should be accompanied by a check request/charge form that gives details on the charges and their purpose.
b. In cases where a receipt is not available immediately (such as a phone or Internet order where a printed receipt arrives with an order shipped to the church), the individual should still supply the check request/charge form within one week that gives details on the total charges and purpose. The receipt should be supplied as soon as it arrives.
2. Should the church approach the predetermined minimum balance, the treasurer shall inform all card holders, as well as any members of the board who are not card holders, as soon as possible.
a. Charges on the account will cease at that time.
b. Charges may resume when sufficient payments have been made to the credit card company and the treasurer determines it is practical to do so without exceeding the credit limit.
V. Inclusive Language
A. It is policy of UFMCC and this Church to practice inclusive language as approved by the General Conference. Church staff, board members and worship leaders shall endeavor to use inclusive language in all situations.
VI. Calendar
A. An official calendar shall be kept by the pastor or other person designated by the pastor or board of directors and be made available to the congregation.
VII. Building Use
A. The building shall be used in accordance the terms of The Big Easy MCC’s lease with St. Matthew United Church of Christ. The remainder of the policies listed below are in effect unless they directly contradict those of the lease terms.
B. The primary purposes of the facilities in use by BEMCC are to conduct Church worship services, Church business, and Church activities.
C. BEMCC would like to make its facilities as readily accessible as possible for all compatible uses, but the Pastor, Board of Directors, and Congregation reserve the right to refuse such use without statement of reason or cause.
D. Use of the facilities will be governed by policies established by the Board of Directors, local/state/national laws and ordinances, and any applicable insurance policy restrictions.
E. All uses of the building should be in keeping with the Church’s ministries and priorities.
1. No illegal activities will be allowed or tolerated.
2. Sales of any products, services, or other goods on church property must first be approved by the Pastor and the Board of Directors.
3. Any activities or groups that may detract from church worship services or other church activities will be suspended (or will not be approved).
F. All requests for use must be compared to the church calendar and the existing schedule of ongoing events before any decisions are made. If actual or potential scheduling conflicts exist:
1. Official Church functions always take precedence over other activities.
2. Existing scheduled activities/groups should receive priority over new requests.
3. Scheduled activities/groups that need to be changed as to location, date, or time to accommodate Church functions should receive at least two weeks’ notice of the change.
a. Accommodations of alternative space in the building should be offered, if possible.
b. For groups paying periodic fees, no fee should be levied for times when the group cannot be accommodated because of a conflicting Church activity.
4. If a scheduling conflict cannot be clearly resolved based on these priorities, it should be brought to the Board of Directors for a decision.
G. Requests for activities to be held in Church facilities should be directed to the Pastor, the Building Coordinator, or the Clerk of the Board of Directors.
1. Individuals or duly authorized representatives of a group requesting use of Church facilities must complete a written application and sign a building use agreement before any request for use will be considered.
a. The application should state, at a minimum, the proposed dates and hours of use, whether the event/activity is a one-time occurrence or will be ongoing, the proposed purpose of the event/activity, and any other pertinent details.
b. The person(s) signing a building use application must agree to be individually responsible for any damage to, destruction of, or theft of church property that occurs as a result of the actions of the individual(s), the group, or their guests.
c. The individual or group must agree to remove all trash related to the event/activity from the building, to clean up any messes made in any areas of the building, and to leave all furniture and equipment as they found them.
d. Payment of the appropriate damage deposit must accompany the application for the application to be considered.
2. Applications must be appropriately approved before the event/activity may be officially scheduled or held.
a. The Pastor may approve and schedule all requests for Church activities on the premises.
b. The Pastor or person designated by the Pastor may approve all uses of Church facilities.
VIII. Building Keys
A. Church building keys may be issued to persons who have a legitimate reason for gaining access to the Church for ministry tasks.
B. All persons with building keys must sign a “Key Policy and Agreement” form (See Appendix for Copy of Form), which outlines the policy on building keys and the alarm system.
C. The Board of Directors, Pastor and/or Building Coordinator must authorize the issuance of all keys and ensure that appropriate forms are completed before keys are issued.
D. The Board will designate a person from its membership or the Building Coordinator to organize key distribution and key records. This person will also be responsible for maintaining Master Keys in the Church office safe, for ensuring printed and computer records on key holders are up to date and for the making of necessary copies of said keys for distribution.
IX. Church Computer/Church Correspondence
A. The Church computer, Church Internet and Church e-mail system shall be used for Church business only.
B. All corporate church e-mail correspondence shall be considered “open” information.
C. All corporate church e-mail correspondence shall require the name(s) of persons sending such correspondence.
D. E-mail correspondence shall not be used as a tool of communication when said communication involves conflict(s) between persons or leaders, or issues of conflict in the Church. Should such issues arise, said persons in conflict shall be required to follow the Direct Dealing guidelines of the Communication Policy of BEMCC.
X. Reports
A. At the regularly scheduled annual congregational meeting, a written annual report will be presented by the Pastor. In addition, a written financial summary will be provided by the treasurer.
XI. Executive Sessions
A. Executive sessions may be called at the discretion of the Moderator and/or Board. Executive Sessions will be closed to all persons except Board members and the individual(s) directly involved in the matter to be discussed. Executive Sessions shall be held to discuss personnel issues, issues regarding the discipline of members, bequests or requests for financial assistance, or matters regarding the critique, removal or resignation of personnel. The discussion that takes place in Executive Session is confidential information, and Board Members must hold these discussions in confidence. Written record of the discussion that takes place in Executive Session will be made at the discretion of the Board of Directors and the Regional Elder.
XII. Phone or E-mail Polls
A. A phone or e-mail poll shall be considered an official meeting of the Board of Directors of BEMCC and shall be governed according to the UFMCC and BEMCC Bylaws, Article VIII.C.3.
B. A phone or e-mail poll shall be limited to emergency issues that cannot wait until a scheduled Board meeting, and shall not have financial consequences that exceed $500.
C. All members of the Board of Directors must be notified simultaneously and given at least 24 hours to respond prior to a decision being made, unless the emergency is a matter of life or limb.
XIII. Historical Records
A. Historical records shall be kept according to the following guidelines:
1. Financial records – 5 years
2. Clerk’s records – 3 years
3. General office records – 2 years
4. Copies of all board meeting minutes, congregational meeting minutes, and yearly financial statements shall be kept indefinitely.
B. All Church records shall be maintained at the Church office, according to the following guidelines:
1. 1 copy on the hard disc of the main Church computer
2. 1 paper copy in the Church office filing cabinet, organized
3. Bimonthly back-up of all document computer files, kept in the Church office fire-proof safe
4. 1 additional copy of all financial records, kept on reliable electronic storage, at the treasurer’s residence.
XIV. Job Descriptions: Board of Directors
A. Qualifications: All members of the Board of Directors must be active members (members in good standing) for at least six months prior to running for election at a congregational meeting. Each person should be spiritually gifted in areas related to property, personnel and/or financial management. Each shall be dedicated to fulfilling the mission and purpose of the Church as defined by the congregation and led by the Pastor. A member of the Board of Directors may not hold any other positions that require election by the Congregation, be a Deacon, or hold a paid staff position concurrently with their membership on the Board of Directors.
B. Removal From Office: By majority vote, any Board of Directors member may be removed from the Board for disloyalty, unbecoming conduct, or dereliction of duty according to the Bylaws, SOPs and the UFMCC Code of Conduct. By majority vote of the Board of Directors, a member of the Board may be removed for reasons of a pattern of non-attendance and/or non-participation in Board of Directors meetings and duties.
C. General Responsibilities: The Board of Directors is elected by the congregation to represent and be accountable to the voice and witness of the congregation, as it acts to govern the body for The Big Easy Metropolitan Community Church between congregational meetings, in accordance with the Bylaws, Standard Operating Procedures of the UFMCC, the Region 2, and BEMCC.
D. The following are the basic duties of the Board of Directors:
1. The Board of Directors will handle all matters pertaining to the Articles of Incorporation or other documents of legal organization, Church property, finances, and the physical affairs of the spiritual community of BEMCC.
2. The Board of Directors has the responsibility for raising, collecting, counting, and disbursing funds, keeping accurate financial records, and making the required financial reports to the congregation, the UFMCC, and Region 2. The Board of Directors serves as the Board of Trustees for all property owned by the Church. These duties may be assigned to the Treasurer at the direction of the Board, and acceptance of the Treasurer.
3. The Standard Operating Procedures of BEMCC will be created, maintained, and revised by the Board of Directors. Acceptance of, amendments to, and alterations are approved by a majority vote.
4. The Board of Directors is empowered by the congregation of BEMCC to interpret and facilitate the enforcement of all Bylaws and Sop’s.
5. The Board of Directors serves as BEMCC’s Bylaw committee and is required to present all amendments or alterations of the Bylaws for approval by the congregation at a duly convened congregational meeting.
6. The Board of Directors serves as the Pastoral Search Committee upon the event of a vacancy of a Pastor. The Board of Directors may appoint other members of the congregation to serve on a Pastoral Search Committee with them.
a. The meetings and deliberations of the Pastoral Search Committee are confidential, as are the identities of all applicants for the position of Pastor. The Pastoral Search Committee shall use as a reference the UFMCC Pastoral Search Process as a guide in their deliberations and activities. The Pastoral Search Committee will report the progress being made on the selection of a Pastor as appropriate to keep the congregation informed. The Pastoral Search Committee will select a suitable candidate by majority vote. The candidate must be presented to the congregation for approval at a special congregational meeting called for that purpose.
7. The Board of Directors is responsible for the maintenance, preservation, and safety of all Church records. All Board of Directors meeting minutes and all congregational meeting minutes are to be posted, and made available to any member of BEMCC upon request.
8. All Board of Directors members may be asked by its membership to perform additional assignments and duties.
E. Officer’s Job Descriptions: Basic duties for each of the elected officers of the Board of Directors include, but are not limited to the following:
1. Moderator:
a. The Senior Pastor shall serve as official Moderator of the Board of Directors as long as he/she serves in the position of Senior Pastor.
b. The Pastor is responsible for creating all Board of Directors Meeting Agendas. This responsibility may be delegated. Board Meeting agendas shall be copied, distributed and posted one week prior to the next scheduled Board of Directors Meeting.
c. The Vice-Moderator, as delegated under the direction and supervision of the Moderator, is responsible for supervising the execution of all assigned Board Ministry tasks, and shall ensure that Board Ministry tasks are performed and executed in a timely and professional manner.
d. The Vice-Moderator, as delegated under the direction and supervision of the Moderator, is responsible for the creation and distribution of monthly Board of Directors meetings after approval by the moderator. Board meeting agendas shall be copied, distributed and posted one week prior to the next scheduled Board of Directors meeting.
2. Vice-Moderator:
a. The Vice-Moderator serves as acting Moderator in the absence of the Moderator at all Board meetings and congregational meetings. In the absence of the Moderator and the Vice-Moderator, the Board will choose a member to serve as acting Moderator.
b. The Vice-Moderator is responsible for maintaining all phone notifications and Board voting/poling between Board of Directors meetings.
3. Clerk:
a. The Clerk is responsible for recording and reporting the minutes of all meetings of the Board of Directors and congregational meetings of BEMCC. Meeting minutes shall be copied, distributed and posted one week prior to the next scheduled Board of Directors Meeting.
b. The Clerk is responsible for maintaining the current membership list.
c. The Clerk will maintain all historical Church records, according to the Church Records policy of this Sop’s. This responsibility may be delegated.
d. The Clerk is responsible for official notification of congregational meetings, according to the UFMCC Bylaws. This responsibility may be delegated. The Clerk is responsible for determining if an official quorum is present for all congregational meetings.
e. The Clerk is responsible for the preparation of the information for the semi-annual membership status reviews by the members of the Board of Directors.
f. The Clerk is designated as the official person to accept petitions for a special congregational meeting for the purpose of termination of service of the Pastor.
4. Treasurer:
a. The Treasurer maintains all financial receipts, records, reports, and audits according to the Bylaws and Sop’s of BEMCC.
b. The Treasurer will maintain a copy of the approved annual budget of BEMCC, and will adhere to this budget in disbursements according to the direction of the Board of Directors and the congregation.
c. The Treasurer is responsible for providing a written monthly financial report at each Board of Directors meeting. Reports shall be copied, distributed and posted one week prior to the next scheduled Board of Directors Meeting.
d. The Treasurer will file all employment financial records and taxes for BEMCC to the appropriate governmental agencies.
e. The Treasurer, with the assistance of other Board members, will prepare and distribute biannual financial giving records in July and January of each year and distribute to every individual who has identified contributions to BEMCC.
f. The Treasurer will maintain a rotating schedule for members of the Board to assist with the counting and recording of weekly offerings.
g. Other duties, as assigned by the Board of Directors and accepted by the Treasurer.
XV. Communication Policy
A. Healthy Communication Guidelines.
Maintaining healthy communication in the Church is the responsibility of everyone.
· It requires respect. Respect for one’s self and for other people, equally distributed.
· It admits that people can be, and are different.
· It accepts personal responsibility. Each person is responsible for how they feel, what they say, what they don’t say, their attitude, their opinions, their actions, their behavior.
· It works to create an atmosphere of trust.
· It requires that we say what we mean, and mean what we say. We tell the truth, in love.
· It avoids shame and blame. It focuses on solutions, rather than problems.
· It puts aside preconceptions and judgments.
· It listens.
· It waits its turn to speak. It does not interrupt someone else.
· It expresses itself in “I” statements. Examples: “I feel…I want…I think…I need”.
· It never talks for someone else.
· It is direct.
· It does not avoid issues. It does not wait for problems to somehow go away.
· It does not gossip. It does not keep secrets. It does not play games. It has no hidden agenda. It does not make personal attacks on the person or performance of others. It avoids drama.
· It deals with one issue at a time.
· It checks to see if what you heard is actually what was said.
· It “hangs in there”, unless the person is being abused. It works towards compromised solutions, rather than trying to be right.
· It keeps the needs of others and the mission and purpose of the Church as its ultimate goal.
B. Steps Of Direct Dealing: (Based of the Gospel of Matthew 5: 23-24; 18:16-17)
Step #1: When a conflict arises in the Church, between myself and another person(s), I will take personal responsibility to make sure that I deal directly with the issue, in a prompt and timely manner. I will not gossip. I will not bring other innocent people into the conflict. I will strive to resolve the conflict, using the Healthy Communication Guidelines of the Church.
Step #2: I will go directly to the person(s), and attempt to resolve the conflict. I will not write a letter. I will not send an e-mail. I will not leave them a voice-mail message on their phone. I will talk to them directly.
Step #3: If we are unable to reconcile, we will request that the Board of Directors assist in mediating the conflict.
Whenever possible, the Board will appoint an outside impartial mediator to assist in resolving conflicts between people in the Church. The Board will make every attempt to approve and provide professional outside mediation when the unresolved conflict is expressed between the Pastor and an elected/appointed leader in the Church.
Step #4: If we are unable to reconcile the conflict, we will request the Clerk of the Board of Directors to put the unresolved conflict on the next regularly scheduled congregational meeting agenda. We understand that the decision of the congregation is final.
(Note: Issues brought before the congregation which have not been dealt with in the above manner will be called out of order at a congregational meeting).
XVI. Procedures For Decision Making:
A. All proposals put before the Board of Directors for its consideration must be in compliance with the Church's mission and purpose. Proposals will be viewed in light of their value to individual spiritual growth, congregational participation, and community involvement.
B. A member or congregant may only represent himself or herself, and the communication he or she wishes to convey. A member or congregant who is said to represent “many others” in the Church – or “they” – will be asked to identify by name these other individuals. If a member or congregant refuses to divulge the name(s) of said persons, the issue is to be considered a non-issue.
C. Should these individuals be identified, these individuals, as well as the person who originally attempted to represent them, shall be required to present the communication they wish to convey.
XVII. Conflicts Of Interest:
A. Any leader, officer or employee shall abstain from involvement, by voting or otherwise participating in the decision-making process, in those situations where that person is deemed to have a conflict of interest. A conflict of interest is deemed to exist where:
1. The person has a substantive interest, whether direct or indirect, in the matter at hand or with the parties involved.
2. The person is a director, officer or employee of the organization being dealt with; or
3. The person's spouse (significant other, and/or persons in a romantic or dating relationship), children, parent or siblings are in relationships 1. and 2. above to the organization or matters at hand.
B. Any Board member, officer or employee shall notify the Pastor of any such conflict of interest. The Pastor shall then notify the Board of Directors.
XVIII. Personal Versus Congregational Issues:
BEMCC accepts that the Church will not be able to meet every personal need of its individual members and congregants. The Board will work to do so, as long as the issue or request does not violate local and denomination Bylaws and Sop’s, does not violate the mission and purpose of the Church, and does not require unreasonable assurances of action that the leadership cannot accept responsibility for in light of the common good of the Church.
If the Board deems that an issue is personal, and it feels that the Church can assist the person in getting his or her needs met, the Board will refer the individual to the appropriate ministry or staff person for assistance.
Congregational issues will be dealt with in Board meetings until resolved to the satisfaction of the congregation.
XIX. Confidentiality:
A. It is the policy of BEMCC that all information regarding the organization and function of the Church is “open” information. Information regarding our Church, which is discussed with any member or congregant, is open to all members and congregants.
B. Members will not be bound to keep “secrets” regarding Church issues, and will discourage gossip in the Church by refusing to listen to unsubstantiated information about programs, people or leaders in the Church.
C. A member or congregant may not call another person into “confidentiality” regarding programs, people or leaders in the Church. If asked to do so, they shall inform them that such a request violates the UFMCC Code of Conduct.
D. However, some information is confidential, and it is essential that this information not be shared. The following are considered to be confidential:
1. Pastoral Care Sessions and Deacon Ministry Meetings. (Exceptions to this are listed below).
2. Board of Director’s Executive Sessions, which shall only include:
3. Personnel Issues. These include but are not limited to personnel employment issues, job descriptions, interviews, evaluations and discipline of all employees, lay ministry leaders and the Pastor.
4. Pastoral Search information.
5. Investigation and discussion of issues concerning the discipline of members and congregants. This includes charges of disloyalty, dereliction of duty, antagonistic behavior, and unbecoming conduct of a member or congregant.
6. Bequests and requests for financial assistance
7. Discussion of issues surrounding the critique, removal or resignation of a Pastor.
8. BEMCC membership information and mailing lists. Membership information can be provided only to those who are using it for official Church business. The list may not be sold or given to another organization or individual.
9. Financial giving records, pledge and tithing information, and bequests. This information may only be given to the IRS, the State Department of Internal Revenue, a court of law if the records are subpoenaed, the Board of Directors, and the Stewardship Committee.
E. The following situations will not be deemed confidential, even if they occur in a Pastoral Care Session. The person providing the Pastoral Care is free to share this information with the appropriate authorities or leadership of the Church:
1. Suicide threats or threat of bodily injury to ones’ self or another person;
2. Reports of child or elderly abuse including physical, emotional, and sexual abuse;
3. Sexual exploitation or harassment by a Therapist, Doctor, Clergy, employee, or leader of BEMCC;
4. Information regarding the physical or emotional health of a member or congregant of the Church which requires a broad ranged Pastoral Care program involving multiple staff or leaders;
5. A crisis of life threatening illness or the impending death of a member or congregant of the Church (unless the person has specifically requested this to remain confidential).
F. Any person who is removed or resigns from a leadership or staff position is bound to retain confidentiality for all information gained and discussions held during their tenure. Failure to retain confidentiality may be grounds for removal from the membership of the Church.
XX. BEMCC Code of Conduct:
The membership and Board of Directors of BEMCC shall reference the BEMCC Code of Conduct when considering discipline of its membership and other congregants, according to Article VII of the UFMCC Bylaws. This Code of Conduct has been adapted from the UFMCC Code of Conduct, accepted at General Conference XVII.
BEMCC CODE OF CONDUCT
Unbecoming Conduct:
1. Pattern of public drunkenness or substance abuse.
2. Misappropriation of Church funds or property.
3. Misuse of the powers of a Church leadership position for personal or sexual gain.
4. Any sexual relations with persons below the age of consent.
5. Non-consensual physical abuse or violence.
6. Sexual relations between supervisors and those they supervise or counselors and those who they counsel.
7. Pattern of deceit or dishonesty.
8. Creating a person-centered ministry rather than a Christ-centered ministry, i.e. creating an emotional dependency on the Pastor, a leader or person in the Church, abuse of authority, divisiveness.
9. Knowingly violating the sanctity of another person’s relationship covenant.
10. Inappropriate violation of confidentiality.
11. Sexual harassment, i.e. any sexually related behavior that is unwelcome, offensive, and which fails to respect the rights of others.
Disloyalty:
1. Patterns of deliberate or malicious acts which damage or bring harm to a person, a congregation, or other Church body within the U.F.M.C.C.
2. Initiating or performing a ministry which is unauthorized and unaccountable to the U.F.M.C.C.
3. Undermining the authority and ministry of the Pastor.
Dereliction of Duty:
1. A pattern for deliberate non-attendance of Delegates at the U.F.M.C.C. General or Regional Conferences (a minimum of one conference in two years is required).
2. A pattern of ministry that leaves Churches weakened rather than strengthened.
3. Negligent supervision.
4. Failure to report acts of misconduct.
STANDARD OPERATING PROCEDURES
DRAFT
I. Financial Policies
A. These operating procedures have been developed to safeguard Church assets, provide accurate and reliable accounting data, promote operational efficiency and encourage adherence to UFMCC standards.
B. Offerings/donations/receipts to the Church shall be counted by at least two members of the board of directors, staff or others designated by the board of directors.
1. All individual tithes and donations are to be held in the strictest confidence.
2. Offerings shall be removed from the sanctuary by a member of the Board of Directors and at least one other person. Offerings shall remain in joint custody of those officials until count is completed and both have signed a record of the count, which will become a part of the permanent financial records. As part of this process, all checks should be restrictively endorsed, a bank deposit slip is to be completed and all cash and checks are to be placed in a sealed envelope.
3. The bank deposit shall be made by a member of the board of directors or staff — either in person on the following business day or by placing it in the bank's night depository following a service.
4. Bank receipts for deposits should be verified against the count sheets by a member of the board or staff other than the counters or treasurer(s).
5. No two spouses, significant others, and/or persons in a romantic or dating relationship may count financial offerings simultaneously.
C. The treasurer(s) shall present financial statements, bank reconciliation data and attendance figures to the board of directors and the congregation (through posting) on at least a monthly basis.
1. Monthly financial reports shall include beginning and ending cash and fund balances, due and unpaid bills, and all receipts and disbursements.
2. The treasurer(s) shall keep the board of directors and the pastor informed of financial activities, especially problems, in the most expedient manner.
3. The treasurer(s) shall present annual financial report summary to the congregation at scheduled congregational meetings and shall prepare a budget for approval by the congregation based upon input from the pastor and board of directors.
4. The treasurer(s) may be supported by a bookkeeper and the discretion of the Board of Directors.
D. The treasurer(s) shall maintain up-to-date and accurate finance and attendance records.
1. These records shall include, but not be limited to:
a. Records of all disbursements made by check, cash, and debit card.
i. Checks require two authorized signatures, and the payee may not be one of those to sign the check.
ii. Cash disbursements are to be supported by appropriate receipts or notations on count sheets signed by board members.
iii. A check register will be kept current and balanced against the monthly bank statement. This reconciliation should be performed monthly.
b. Files containing copies of all reports, count sheets, invoices, receipts, bank statements, etc.
2. Church financial records shall be retained for at least five years. Asset records shall be retained for five years after the assets are disposed of.
3. Church financial records (other than individual tithe and offering records) shall be made available for inspection by the congregation at reasonable times.
E. Monthly tithe reports and quarterly reports to the UFMCC Board of Pensions shall be completed and given to a board or staff member for mailing to the fellowship, Region or board of pensions after the last worship celebration of the appropriate month and prior to the 10th of the following month. In addition, checks for other bills shall be supplied to board members at that time and should be mailed or delivered to appropriate parties by a board or staff member other than the treasurer(s).
F. Petty cash funds may be authorized by the board of directors.
1. Disbursements from such funds may be made by one individual authorized by the Board of Directors.
2. A written record of all cash transactions from petty cash funds will be prepared by the person responsible for the fund and accounted for at least monthly. Appropriate receipts for all cash paid from a petty cash fund must be obtained and kept.
3. The person authorized to make disbursements from a petty cash fund shall be responsible for maintaining, in cash and receipts, the total amount of the petty cash fund.
G. The treasurer(s) is (are) responsible to the board of directors, the moderator of the board and the Region and Fellowship authority.
H. The treasurer(s) shall provide at least two (2) weeks written notice of unavailability/resignation to either the pastor of the clerk of the board of directors.
I. The treasurer(s) shall not have access to the post office box or other mail receptacle of the Church.
II. Spending Priorities
A. Cash shall be expended in the following order of priority:
1. Tithes to the Fellowship.
2. Pastor's salary.
3. Building expenses.
4. Other expenses, as determined by the Board of Directors.
B. A majority of the board may agree to temporarily circumvent these policies if a "financial emergency" exists and the strict adherence to these priorities could result in excessive penalties on payments due to creditors, loss of building lease, violation of the pastor's contract, etc. In such an event, the board shall make all efforts to catch up on any payments that should have been made under the priorities in this section as soon as possible.
III. Travel Expenses
A. Travel expenses must be preapproved by the Board of Directors.
B. The federal per diem rate is authorized for meals, tips and other miscellaneous expenses.
C. Travelers will be reimbursed for approved registration, transportation, per diem, and lodging expenses (if such expenses were not prepaid by Church funds) within 60 days of the receipt of a written travel report, which should include receipts for all expenses, the dates and purpose of travel and a brief explanation of daily travel expenses. Check Request Forms may be obtained from the treasurer(s).
D. When funds are available, the Church shall prepay authorized registration, transportation and lodging expenses for those who are to be traveling at Church expense. When travel expenses are paid in advance, the traveler is responsible for obtaining all appropriate receipts (hotel bills, airline ticket receipts, etc.) and supplying them to the treasurer within 10 days of the conclusion of travel. Prepayment of expenses must be approved by the Board of Directors.
E. Reimbursement for mileage while on church business will be paid at the federal mileage rate for round trips of 50 miles or greater, pending approval by the Board of Directors.
IV. Credit Cards
A. Credit cards may be issued to any individuals authorized by the board of directors.
1. At a minimum, card holders should include the pastor.
2. Other board members, volunteers or ministry leaders may be authorized to have church credit cards – based on an evaluation of needs by the board.
B. Applying for and opening any credit card account must be authorized by a vote of the board of directors.
1. The board should review all of the financial institution’s policies related to the account and should attempt to obtain the best deal for the church (including, but not limited to, avoiding cards with annual fees and obtaining the best possible interest rates).
2. The account should be obtained in the church’s name (as a business account) and guaranteed by the church’s credit. Guaranteeing or obtaining such accounts by an individual (or secured by an individual’s credit) should be avoided.
C. The balance on the credit card account should be paid in full each month to avoid interest charges (or late payment charges) – unless the board authorizes an extension for a major purchase.
D. Cards issued on the church’s account must be used only for official church business.
1. All holders of credit cards must sign an agreement acknowledging that they understand all policies for use.
2. Any misuse of credit cards will result in revocation of the card issued to an individual and may also result in additional disciplinary or legal action.
3. Individuals will be expected to repay any unauthorized charges made by them.
4. Individuals are expected to safeguard the integrity of the account.
a. They agree to immediately report a lost or stolen card to the treasurer or pastor, who will immediately contact the credit card company.
b. They agree to be responsible for any fees for fraudulent charges made as a result of their failure to immediately report loss of the card.
c. They agree not to loan the card issued to them to anyone else.
E. Credit cards may be used for the purchase of routine supplies and expenditures, subject to the following limitations:
1. Transactions with a combined total in excess of $200 must be authorized by the Board of Directors.
2. Card holders must not exceed a total of $200 in charges in any monthly period, unless authorized by the board of directors.
3. Items such as conference expenses, which are budgeted and generally would exceed these limits, still must be authorized by the board prior to charges being made.
F. The treasurer will be responsible for tracking the total of monthly charges made by all card holders and ensuring that the total does not exceed the account’s credit limit.
1. To facilitate that process, individuals must supply receipts for any purchases to the treasurer immediately (within one week).
a. The receipt should be accompanied by a check request/charge form that gives details on the charges and their purpose.
b. In cases where a receipt is not available immediately (such as a phone or Internet order where a printed receipt arrives with an order shipped to the church), the individual should still supply the check request/charge form within one week that gives details on the total charges and purpose. The receipt should be supplied as soon as it arrives.
2. Should the church approach the predetermined minimum balance, the treasurer shall inform all card holders, as well as any members of the board who are not card holders, as soon as possible.
a. Charges on the account will cease at that time.
b. Charges may resume when sufficient payments have been made to the credit card company and the treasurer determines it is practical to do so without exceeding the credit limit.
V. Inclusive Language
A. It is policy of UFMCC and this Church to practice inclusive language as approved by the General Conference. Church staff, board members and worship leaders shall endeavor to use inclusive language in all situations.
VI. Calendar
A. An official calendar shall be kept by the pastor or other person designated by the pastor or board of directors and be made available to the congregation.
VII. Building Use
A. The building shall be used in accordance the terms of The Big Easy MCC’s lease with St. Matthew United Church of Christ. The remainder of the policies listed below are in effect unless they directly contradict those of the lease terms.
B. The primary purposes of the facilities in use by BEMCC are to conduct Church worship services, Church business, and Church activities.
C. BEMCC would like to make its facilities as readily accessible as possible for all compatible uses, but the Pastor, Board of Directors, and Congregation reserve the right to refuse such use without statement of reason or cause.
D. Use of the facilities will be governed by policies established by the Board of Directors, local/state/national laws and ordinances, and any applicable insurance policy restrictions.
E. All uses of the building should be in keeping with the Church’s ministries and priorities.
1. No illegal activities will be allowed or tolerated.
2. Sales of any products, services, or other goods on church property must first be approved by the Pastor and the Board of Directors.
3. Any activities or groups that may detract from church worship services or other church activities will be suspended (or will not be approved).
F. All requests for use must be compared to the church calendar and the existing schedule of ongoing events before any decisions are made. If actual or potential scheduling conflicts exist:
1. Official Church functions always take precedence over other activities.
2. Existing scheduled activities/groups should receive priority over new requests.
3. Scheduled activities/groups that need to be changed as to location, date, or time to accommodate Church functions should receive at least two weeks’ notice of the change.
a. Accommodations of alternative space in the building should be offered, if possible.
b. For groups paying periodic fees, no fee should be levied for times when the group cannot be accommodated because of a conflicting Church activity.
4. If a scheduling conflict cannot be clearly resolved based on these priorities, it should be brought to the Board of Directors for a decision.
G. Requests for activities to be held in Church facilities should be directed to the Pastor, the Building Coordinator, or the Clerk of the Board of Directors.
1. Individuals or duly authorized representatives of a group requesting use of Church facilities must complete a written application and sign a building use agreement before any request for use will be considered.
a. The application should state, at a minimum, the proposed dates and hours of use, whether the event/activity is a one-time occurrence or will be ongoing, the proposed purpose of the event/activity, and any other pertinent details.
b. The person(s) signing a building use application must agree to be individually responsible for any damage to, destruction of, or theft of church property that occurs as a result of the actions of the individual(s), the group, or their guests.
c. The individual or group must agree to remove all trash related to the event/activity from the building, to clean up any messes made in any areas of the building, and to leave all furniture and equipment as they found them.
d. Payment of the appropriate damage deposit must accompany the application for the application to be considered.
2. Applications must be appropriately approved before the event/activity may be officially scheduled or held.
a. The Pastor may approve and schedule all requests for Church activities on the premises.
b. The Pastor or person designated by the Pastor may approve all uses of Church facilities.
VIII. Building Keys
A. Church building keys may be issued to persons who have a legitimate reason for gaining access to the Church for ministry tasks.
B. All persons with building keys must sign a “Key Policy and Agreement” form (See Appendix for Copy of Form), which outlines the policy on building keys and the alarm system.
C. The Board of Directors, Pastor and/or Building Coordinator must authorize the issuance of all keys and ensure that appropriate forms are completed before keys are issued.
D. The Board will designate a person from its membership or the Building Coordinator to organize key distribution and key records. This person will also be responsible for maintaining Master Keys in the Church office safe, for ensuring printed and computer records on key holders are up to date and for the making of necessary copies of said keys for distribution.
IX. Church Computer/Church Correspondence
A. The Church computer, Church Internet and Church e-mail system shall be used for Church business only.
B. All corporate church e-mail correspondence shall be considered “open” information.
C. All corporate church e-mail correspondence shall require the name(s) of persons sending such correspondence.
D. E-mail correspondence shall not be used as a tool of communication when said communication involves conflict(s) between persons or leaders, or issues of conflict in the Church. Should such issues arise, said persons in conflict shall be required to follow the Direct Dealing guidelines of the Communication Policy of BEMCC.
X. Reports
A. At the regularly scheduled annual congregational meeting, a written annual report will be presented by the Pastor. In addition, a written financial summary will be provided by the treasurer.
XI. Executive Sessions
A. Executive sessions may be called at the discretion of the Moderator and/or Board. Executive Sessions will be closed to all persons except Board members and the individual(s) directly involved in the matter to be discussed. Executive Sessions shall be held to discuss personnel issues, issues regarding the discipline of members, bequests or requests for financial assistance, or matters regarding the critique, removal or resignation of personnel. The discussion that takes place in Executive Session is confidential information, and Board Members must hold these discussions in confidence. Written record of the discussion that takes place in Executive Session will be made at the discretion of the Board of Directors and the Regional Elder.
XII. Phone or E-mail Polls
A. A phone or e-mail poll shall be considered an official meeting of the Board of Directors of BEMCC and shall be governed according to the UFMCC and BEMCC Bylaws, Article VIII.C.3.
B. A phone or e-mail poll shall be limited to emergency issues that cannot wait until a scheduled Board meeting, and shall not have financial consequences that exceed $500.
C. All members of the Board of Directors must be notified simultaneously and given at least 24 hours to respond prior to a decision being made, unless the emergency is a matter of life or limb.
XIII. Historical Records
A. Historical records shall be kept according to the following guidelines:
1. Financial records – 5 years
2. Clerk’s records – 3 years
3. General office records – 2 years
4. Copies of all board meeting minutes, congregational meeting minutes, and yearly financial statements shall be kept indefinitely.
B. All Church records shall be maintained at the Church office, according to the following guidelines:
1. 1 copy on the hard disc of the main Church computer
2. 1 paper copy in the Church office filing cabinet, organized
3. Bimonthly back-up of all document computer files, kept in the Church office fire-proof safe
4. 1 additional copy of all financial records, kept on reliable electronic storage, at the treasurer’s residence.
XIV. Job Descriptions: Board of Directors
A. Qualifications: All members of the Board of Directors must be active members (members in good standing) for at least six months prior to running for election at a congregational meeting. Each person should be spiritually gifted in areas related to property, personnel and/or financial management. Each shall be dedicated to fulfilling the mission and purpose of the Church as defined by the congregation and led by the Pastor. A member of the Board of Directors may not hold any other positions that require election by the Congregation, be a Deacon, or hold a paid staff position concurrently with their membership on the Board of Directors.
B. Removal From Office: By majority vote, any Board of Directors member may be removed from the Board for disloyalty, unbecoming conduct, or dereliction of duty according to the Bylaws, SOPs and the UFMCC Code of Conduct. By majority vote of the Board of Directors, a member of the Board may be removed for reasons of a pattern of non-attendance and/or non-participation in Board of Directors meetings and duties.
C. General Responsibilities: The Board of Directors is elected by the congregation to represent and be accountable to the voice and witness of the congregation, as it acts to govern the body for The Big Easy Metropolitan Community Church between congregational meetings, in accordance with the Bylaws, Standard Operating Procedures of the UFMCC, the Region 2, and BEMCC.
D. The following are the basic duties of the Board of Directors:
1. The Board of Directors will handle all matters pertaining to the Articles of Incorporation or other documents of legal organization, Church property, finances, and the physical affairs of the spiritual community of BEMCC.
2. The Board of Directors has the responsibility for raising, collecting, counting, and disbursing funds, keeping accurate financial records, and making the required financial reports to the congregation, the UFMCC, and Region 2. The Board of Directors serves as the Board of Trustees for all property owned by the Church. These duties may be assigned to the Treasurer at the direction of the Board, and acceptance of the Treasurer.
3. The Standard Operating Procedures of BEMCC will be created, maintained, and revised by the Board of Directors. Acceptance of, amendments to, and alterations are approved by a majority vote.
4. The Board of Directors is empowered by the congregation of BEMCC to interpret and facilitate the enforcement of all Bylaws and Sop’s.
5. The Board of Directors serves as BEMCC’s Bylaw committee and is required to present all amendments or alterations of the Bylaws for approval by the congregation at a duly convened congregational meeting.
6. The Board of Directors serves as the Pastoral Search Committee upon the event of a vacancy of a Pastor. The Board of Directors may appoint other members of the congregation to serve on a Pastoral Search Committee with them.
a. The meetings and deliberations of the Pastoral Search Committee are confidential, as are the identities of all applicants for the position of Pastor. The Pastoral Search Committee shall use as a reference the UFMCC Pastoral Search Process as a guide in their deliberations and activities. The Pastoral Search Committee will report the progress being made on the selection of a Pastor as appropriate to keep the congregation informed. The Pastoral Search Committee will select a suitable candidate by majority vote. The candidate must be presented to the congregation for approval at a special congregational meeting called for that purpose.
7. The Board of Directors is responsible for the maintenance, preservation, and safety of all Church records. All Board of Directors meeting minutes and all congregational meeting minutes are to be posted, and made available to any member of BEMCC upon request.
8. All Board of Directors members may be asked by its membership to perform additional assignments and duties.
E. Officer’s Job Descriptions: Basic duties for each of the elected officers of the Board of Directors include, but are not limited to the following:
1. Moderator:
a. The Senior Pastor shall serve as official Moderator of the Board of Directors as long as he/she serves in the position of Senior Pastor.
b. The Pastor is responsible for creating all Board of Directors Meeting Agendas. This responsibility may be delegated. Board Meeting agendas shall be copied, distributed and posted one week prior to the next scheduled Board of Directors Meeting.
c. The Vice-Moderator, as delegated under the direction and supervision of the Moderator, is responsible for supervising the execution of all assigned Board Ministry tasks, and shall ensure that Board Ministry tasks are performed and executed in a timely and professional manner.
d. The Vice-Moderator, as delegated under the direction and supervision of the Moderator, is responsible for the creation and distribution of monthly Board of Directors meetings after approval by the moderator. Board meeting agendas shall be copied, distributed and posted one week prior to the next scheduled Board of Directors meeting.
2. Vice-Moderator:
a. The Vice-Moderator serves as acting Moderator in the absence of the Moderator at all Board meetings and congregational meetings. In the absence of the Moderator and the Vice-Moderator, the Board will choose a member to serve as acting Moderator.
b. The Vice-Moderator is responsible for maintaining all phone notifications and Board voting/poling between Board of Directors meetings.
3. Clerk:
a. The Clerk is responsible for recording and reporting the minutes of all meetings of the Board of Directors and congregational meetings of BEMCC. Meeting minutes shall be copied, distributed and posted one week prior to the next scheduled Board of Directors Meeting.
b. The Clerk is responsible for maintaining the current membership list.
c. The Clerk will maintain all historical Church records, according to the Church Records policy of this Sop’s. This responsibility may be delegated.
d. The Clerk is responsible for official notification of congregational meetings, according to the UFMCC Bylaws. This responsibility may be delegated. The Clerk is responsible for determining if an official quorum is present for all congregational meetings.
e. The Clerk is responsible for the preparation of the information for the semi-annual membership status reviews by the members of the Board of Directors.
f. The Clerk is designated as the official person to accept petitions for a special congregational meeting for the purpose of termination of service of the Pastor.
4. Treasurer:
a. The Treasurer maintains all financial receipts, records, reports, and audits according to the Bylaws and Sop’s of BEMCC.
b. The Treasurer will maintain a copy of the approved annual budget of BEMCC, and will adhere to this budget in disbursements according to the direction of the Board of Directors and the congregation.
c. The Treasurer is responsible for providing a written monthly financial report at each Board of Directors meeting. Reports shall be copied, distributed and posted one week prior to the next scheduled Board of Directors Meeting.
d. The Treasurer will file all employment financial records and taxes for BEMCC to the appropriate governmental agencies.
e. The Treasurer, with the assistance of other Board members, will prepare and distribute biannual financial giving records in July and January of each year and distribute to every individual who has identified contributions to BEMCC.
f. The Treasurer will maintain a rotating schedule for members of the Board to assist with the counting and recording of weekly offerings.
g. Other duties, as assigned by the Board of Directors and accepted by the Treasurer.
XV. Communication Policy
A. Healthy Communication Guidelines.
Maintaining healthy communication in the Church is the responsibility of everyone.
· It requires respect. Respect for one’s self and for other people, equally distributed.
· It admits that people can be, and are different.
· It accepts personal responsibility. Each person is responsible for how they feel, what they say, what they don’t say, their attitude, their opinions, their actions, their behavior.
· It works to create an atmosphere of trust.
· It requires that we say what we mean, and mean what we say. We tell the truth, in love.
· It avoids shame and blame. It focuses on solutions, rather than problems.
· It puts aside preconceptions and judgments.
· It listens.
· It waits its turn to speak. It does not interrupt someone else.
· It expresses itself in “I” statements. Examples: “I feel…I want…I think…I need”.
· It never talks for someone else.
· It is direct.
· It does not avoid issues. It does not wait for problems to somehow go away.
· It does not gossip. It does not keep secrets. It does not play games. It has no hidden agenda. It does not make personal attacks on the person or performance of others. It avoids drama.
· It deals with one issue at a time.
· It checks to see if what you heard is actually what was said.
· It “hangs in there”, unless the person is being abused. It works towards compromised solutions, rather than trying to be right.
· It keeps the needs of others and the mission and purpose of the Church as its ultimate goal.
B. Steps Of Direct Dealing: (Based of the Gospel of Matthew 5: 23-24; 18:16-17)
Step #1: When a conflict arises in the Church, between myself and another person(s), I will take personal responsibility to make sure that I deal directly with the issue, in a prompt and timely manner. I will not gossip. I will not bring other innocent people into the conflict. I will strive to resolve the conflict, using the Healthy Communication Guidelines of the Church.
Step #2: I will go directly to the person(s), and attempt to resolve the conflict. I will not write a letter. I will not send an e-mail. I will not leave them a voice-mail message on their phone. I will talk to them directly.
Step #3: If we are unable to reconcile, we will request that the Board of Directors assist in mediating the conflict.
Whenever possible, the Board will appoint an outside impartial mediator to assist in resolving conflicts between people in the Church. The Board will make every attempt to approve and provide professional outside mediation when the unresolved conflict is expressed between the Pastor and an elected/appointed leader in the Church.
Step #4: If we are unable to reconcile the conflict, we will request the Clerk of the Board of Directors to put the unresolved conflict on the next regularly scheduled congregational meeting agenda. We understand that the decision of the congregation is final.
(Note: Issues brought before the congregation which have not been dealt with in the above manner will be called out of order at a congregational meeting).
XVI. Procedures For Decision Making:
A. All proposals put before the Board of Directors for its consideration must be in compliance with the Church's mission and purpose. Proposals will be viewed in light of their value to individual spiritual growth, congregational participation, and community involvement.
B. A member or congregant may only represent himself or herself, and the communication he or she wishes to convey. A member or congregant who is said to represent “many others” in the Church – or “they” – will be asked to identify by name these other individuals. If a member or congregant refuses to divulge the name(s) of said persons, the issue is to be considered a non-issue.
C. Should these individuals be identified, these individuals, as well as the person who originally attempted to represent them, shall be required to present the communication they wish to convey.
XVII. Conflicts Of Interest:
A. Any leader, officer or employee shall abstain from involvement, by voting or otherwise participating in the decision-making process, in those situations where that person is deemed to have a conflict of interest. A conflict of interest is deemed to exist where:
1. The person has a substantive interest, whether direct or indirect, in the matter at hand or with the parties involved.
2. The person is a director, officer or employee of the organization being dealt with; or
3. The person's spouse (significant other, and/or persons in a romantic or dating relationship), children, parent or siblings are in relationships 1. and 2. above to the organization or matters at hand.
B. Any Board member, officer or employee shall notify the Pastor of any such conflict of interest. The Pastor shall then notify the Board of Directors.
XVIII. Personal Versus Congregational Issues:
BEMCC accepts that the Church will not be able to meet every personal need of its individual members and congregants. The Board will work to do so, as long as the issue or request does not violate local and denomination Bylaws and Sop’s, does not violate the mission and purpose of the Church, and does not require unreasonable assurances of action that the leadership cannot accept responsibility for in light of the common good of the Church.
If the Board deems that an issue is personal, and it feels that the Church can assist the person in getting his or her needs met, the Board will refer the individual to the appropriate ministry or staff person for assistance.
Congregational issues will be dealt with in Board meetings until resolved to the satisfaction of the congregation.
XIX. Confidentiality:
A. It is the policy of BEMCC that all information regarding the organization and function of the Church is “open” information. Information regarding our Church, which is discussed with any member or congregant, is open to all members and congregants.
B. Members will not be bound to keep “secrets” regarding Church issues, and will discourage gossip in the Church by refusing to listen to unsubstantiated information about programs, people or leaders in the Church.
C. A member or congregant may not call another person into “confidentiality” regarding programs, people or leaders in the Church. If asked to do so, they shall inform them that such a request violates the UFMCC Code of Conduct.
D. However, some information is confidential, and it is essential that this information not be shared. The following are considered to be confidential:
1. Pastoral Care Sessions and Deacon Ministry Meetings. (Exceptions to this are listed below).
2. Board of Director’s Executive Sessions, which shall only include:
3. Personnel Issues. These include but are not limited to personnel employment issues, job descriptions, interviews, evaluations and discipline of all employees, lay ministry leaders and the Pastor.
4. Pastoral Search information.
5. Investigation and discussion of issues concerning the discipline of members and congregants. This includes charges of disloyalty, dereliction of duty, antagonistic behavior, and unbecoming conduct of a member or congregant.
6. Bequests and requests for financial assistance
7. Discussion of issues surrounding the critique, removal or resignation of a Pastor.
8. BEMCC membership information and mailing lists. Membership information can be provided only to those who are using it for official Church business. The list may not be sold or given to another organization or individual.
9. Financial giving records, pledge and tithing information, and bequests. This information may only be given to the IRS, the State Department of Internal Revenue, a court of law if the records are subpoenaed, the Board of Directors, and the Stewardship Committee.
E. The following situations will not be deemed confidential, even if they occur in a Pastoral Care Session. The person providing the Pastoral Care is free to share this information with the appropriate authorities or leadership of the Church:
1. Suicide threats or threat of bodily injury to ones’ self or another person;
2. Reports of child or elderly abuse including physical, emotional, and sexual abuse;
3. Sexual exploitation or harassment by a Therapist, Doctor, Clergy, employee, or leader of BEMCC;
4. Information regarding the physical or emotional health of a member or congregant of the Church which requires a broad ranged Pastoral Care program involving multiple staff or leaders;
5. A crisis of life threatening illness or the impending death of a member or congregant of the Church (unless the person has specifically requested this to remain confidential).
F. Any person who is removed or resigns from a leadership or staff position is bound to retain confidentiality for all information gained and discussions held during their tenure. Failure to retain confidentiality may be grounds for removal from the membership of the Church.
XX. BEMCC Code of Conduct:
The membership and Board of Directors of BEMCC shall reference the BEMCC Code of Conduct when considering discipline of its membership and other congregants, according to Article VII of the UFMCC Bylaws. This Code of Conduct has been adapted from the UFMCC Code of Conduct, accepted at General Conference XVII.
BEMCC CODE OF CONDUCT
Unbecoming Conduct:
1. Pattern of public drunkenness or substance abuse.
2. Misappropriation of Church funds or property.
3. Misuse of the powers of a Church leadership position for personal or sexual gain.
4. Any sexual relations with persons below the age of consent.
5. Non-consensual physical abuse or violence.
6. Sexual relations between supervisors and those they supervise or counselors and those who they counsel.
7. Pattern of deceit or dishonesty.
8. Creating a person-centered ministry rather than a Christ-centered ministry, i.e. creating an emotional dependency on the Pastor, a leader or person in the Church, abuse of authority, divisiveness.
9. Knowingly violating the sanctity of another person’s relationship covenant.
10. Inappropriate violation of confidentiality.
11. Sexual harassment, i.e. any sexually related behavior that is unwelcome, offensive, and which fails to respect the rights of others.
Disloyalty:
1. Patterns of deliberate or malicious acts which damage or bring harm to a person, a congregation, or other Church body within the U.F.M.C.C.
2. Initiating or performing a ministry which is unauthorized and unaccountable to the U.F.M.C.C.
3. Undermining the authority and ministry of the Pastor.
Dereliction of Duty:
1. A pattern for deliberate non-attendance of Delegates at the U.F.M.C.C. General or Regional Conferences (a minimum of one conference in two years is required).
2. A pattern of ministry that leaves Churches weakened rather than strengthened.
3. Negligent supervision.
4. Failure to report acts of misconduct.
Subscribe to:
Posts (Atom)
