Well, come and feel Welcome in the Church!

UK Churches to give special treatment to bald and fat people: A Church of England guidance is being issued suggesting churches should try harder to make bald and obese people feel welcome. (Times of India, Nagpur Edition, 28th July 2009, Pg. 9)

Thank God! neither Paul nor any other writers of Bible had written about baldhead and obesity telling such people will not inherit the kingdom of God, which also made the Church in England to issue a guidance (probably with out any controversy or much debate) in making bald and obese people feel welcomed into the churches. The guidance from the Church comes at a time, when discussions are geared across the globe with greater velocity, whether to accept or condemn people with different sexual orientations.

The bald headed and the obese friends would have had bitter experiences as they come to church, for some giggle at them, some look down upon them and even some mock at their physical appearances. In that backdrop, this guidance from the Church, calls on the Church and its members to be sensitive and make Churches welcome such people. Thanks to the Church of England for being sensitive to the feelings of these our friends. The percentage of population older than fifteen with a body mass-index greater than thirty is 23% in UK, which means almost a quarter of its population. Again according to a finding approximately 25 percent of men begin balding by age 30; two-thirds begin balding by age 60. There is a 4 in 7 chance of getting the baldness gene. Therefore I presume in order not to exclude such a huge population, the Church of England had to issue such a guidance to convey how inclusive is the Church today. Moreover, the gospel is all liberative and inclusive, and therefore the Church needs to welcome all people irrespective of their creed, colour, religion, sex, and even physique.

I was just wondering what does this issuance of guidance by the Church of England mean to the Churches in India? I know both the contexts of England and India are totally different, however when this news has been quoted in the secular print media in India, certainly there is an inclination for the readers of all faiths in India to attempt to imply such a guidance to the Churches in India as well. Should the Churches in India need to work hard to make bald and obese people feel welcome in its Churches? Yes, surely we need to welcome such friends, and Church can no way object them nor deject them for being bald and obese. But the Churches in India have much more pressing needs in India to address within the Church and in the wider society. People with disabilities in some Churches in India have been un-welcomed by the Churches in administering the sacraments, for the Church feels disability is a curse. Women in some Churches have been un-welcomed by the Churches to be ordained, for the Church feels God has ordained only men. People with different sexual orientations in Churches across India have been un-welcomed by the Churches, for the Church feels they are unscriptural and are perverse against the law of creation.

If all these categories of people are at one hand, the plight of a major group who have been un-welcomed by the Church are the Dalits & Tribals. Is it not startling to know that caste, a social hierarchy discriminating Dalits is alive in the Indian Church? But it is a dire reality that still exists, dominates and governs the life of the Church today. 25% of the Indian population consists of Dalits & Tribals, and the Churches in India have been deaf to the plights of these our brothers and sisters. During the times of marriages in the Church, caste plays a vital role, and marriages between caste Christians and Dalit Christians has still been a distant reality. The caste further plays its dirty politics by widening the gap between the sub-castes within the Dalits. During the times of elections within the Church, caste card plays a pivotal role, and people are elected based on their caste identities and affiliations. The plights of Dalit Christians knew no bounds, for they have been discriminated by the Church as well as by the State by not granting them equal opportunities like their other Dalit Hindus, Dalit Buddhists & Dalit Sikhs. The sensitivity of the Churches in India towards Dalits has been so minimal, and yet times even negligible. In most of the Churches, Dalit issue is non-issue and has no space in their mission agendas. Even though Dalit agenda has a space, it has always been an appendix issue or a matter of miscellaneous. When will the Churches in India issue guidance suggesting their local congregations in trying harder to make Dalit people feel welcomed? When will the Churches in India open its doors and arms to Dalits by being their friends? When will the Churches in India journey with Dalits in their struggles for justice and transformation? When will the Churches in India champion the cause of Dalits & Tribals perceiving them as not mere objects of mission but as subjects of mission?

Into that heaven of freedom my father, let my Churches in India wake up!

Celebrating Bartholomuas Ziegenbalg, The First Protestant Missionary to India

Bartholomaus Ziegenbalg, the first Protestant missionary to India, despite all his sufferings and ill health, worked day in and day out, in season and off-season for the mission of God in India. It was on the 9th July 1706, Ziegenbalg first landed on the coasts of Tranquebar of Tamil Nadu, and contributed creatively in teaching the Christian faith and gospel to the people of India. 9th July all across our Lutheran Churches in India is celebrated as ‘Mission Thanksgiving Day’, thanking God for the life, witness, and mission of all those faithful men and women of God who were committed to the calling of extending God’s reign here on earth and renewing the mission for our times today.

Ziegenbalg was born exactly the same day 173 years after the famous Protestant reformer John Calvin was born. 10th July 2009 will be celebrated across the Reformed Churches worldwide as the 500th birth anniversary of Calvin’s birth, and the World Alliance of Reformed Churches (WARC) in their news release has called its members to ‘celebrate Calvin as an inspiration and not as a saint’. The same may be true of Ziegenbalg as well. This occasion calls all of us to join the global Reformed Churches in commemorating the birth anniversary of famous Protestant reformer John Calvin, to thank God for his innovative spirit of addressing contextual issues of his times by extending the horizons of theology in the life of the Church.

Born on 10th July 1682, Ziegenbalg as a Danish Missionary to India, lived a very short life of 35 years, 7 months and 18 days, but has made an indelible impression and influence on the Church in India in general and on the Protestant Church in India in particular. His untiring efforts for the extension of God’s reign in India prompted the genesis of the first protestant mission in India, which has now grown to a 300 plus years of history with above 30 million Indian Christians. Ziegenbalg permeates the Christian ethos of India in a way that nothing else does. His passion and zeal for mission can be captured in his own understanding of mission as a ‘service to the soul’ as well as a ‘service to the body’.

On this great historic mission day as we thank God for Ziegenbalg’s arrival to India we need to renew our missiological tasks for our times today. Though our context today is highly volatile, with every new day new issues of prominence prop up, I think we can still take lessons from Ziegenbalg. There are several voluminous contributions of Ziegenbalg, which have had its impact on the life of the Church today, but I would like to bring out three main areas of relevance from the life; witness and mission of Ziegenbalg to the present day Indian Church. These areas epitomize the heart and spirit of Ziegenbalg that continually challenge the Church today.

1.Word Becoming Flesh
Ziegenbalg has preached on several themes from the Scriptures, and has related the Word to the context of his world. Besides preaching, he was the pioneer who translated the Scriptures to Tamil and Telugu. By translating the Bible to the indigenous languages, he has made ‘the Word became flesh’ more relevant and meaningful. Like Martin Luther, he has translated the Bible into the people’s language. It was only about 100 years after his translations of Bible to Indian languages; William Carey translated the Bible to many other Indian languages.

The contextual re-readings of the Scriptures perhaps can be the extension of the translations of the Scriptures to the local languages. The local hermeneutics have been a welcome move in this regard. Imagine the local Tamils, if at all were forced to learn and to read German in order to know the activity of God in the history that was recorded in the Bible, the historical activity of God would not have made any sense to them. Thanks to Ziegenbalg for his efforts in bringing the Word as flesh. Therefore Ziegenbalg’s translation of Scriptures challenges us today, to relate the Word to the local world and to work to bring out the relevance of the Word into our lives. Translations and interpretations of the Scriptures for our times become immanent. Today most people quote Scriptures in countering the life and life-giving activities. Probably I think, Ziegenbalg, as a true disciple of Jesus Christ challenges us to reinterpret our Scriptures in addressing our issues today, and would call on us to allow the fresh revelations of God to happen today.

2.Wider Ecumenism
Ziegenbalg always maintained healthy relationships with all people of faith. In spite of several differences with the Roman Catholics, he appreciated their commitment for the gospel and has adapted several words and phrases developed by Jesuit missionaries by reading their books and manuscripts. Ziegenbalg was also a pioneer in initiating the inter-faith dialogues with other people of faith. He had several discussions with Muslims and Hindus on several theological themes, and worked out the similarities and dissimilarities in their faith convictions and practices. He encouraged inter-cultural learning in their mother tongues. He always maintained high respect for the dialoguing partners and treated them on equal grounds. However, his conviction and faith in Jesus Christ made him to be wide open for new learning and friendship. He also worked for the liberation of the oppressed people who were exploited by the caste system from ages.

In the present context of violence in the name of religion, hatred and mistrust among religions, rise of religious fundamentalism, etc. Ziegenbalg’s relationship with all people of faith is challengingly relevant for our times. A point to note is that, to be an ecumenist one need not dilute or compromise ones convictions. That is what Ziegenbalg reminds us, his firm roots in the faith of Jesus Christ, his grounding in the Lutheran pietism made him to strive for healthy relations with other people of faith. Ecumenism means diluting ones convictions is a misconception that needs to be wiped off. Are our relationships with other denominations and with other people of faith healthy? The local congregations need to make this wider ecumenism (transcending all the boundaries of denominations, religions, regions, classes, caste, genders/sexualities etc.) as its agenda, and strive for the transformation of our creation and make our earth a better place to live in peace, happiness, justice and liberation.

3.Vibrant Missiology
Ziegenbalg’s self-understanding of mission reveals his commitment for the mission of God. For him, Jesus Christ remains the source of mission, Christ always accompanies the missionaries, and missionaries are to engage in four-fold mission i.e. to go out, to teach, to baptize and to make the believers to enjoy the fruits of conversion. Conversion was not satisfactory for him, so he was engaged in translating his faith into actions. He made the gospel to reach to the people in deeds rather in mere words. Besides all his preaching, translations of Scriptures etc. he had established several mission schools, theological seminary, paper mill, and printing press etc. to make the gospel come alive to the people and for a dynamic witness of the gospel. He aimed that education should be given to all classes of people including the girl children and the children from the lower strata of the society.

What is mission today? This has been an old question put in new contexts and is asked from time to time. This questions reveals that since the context of every kairos is dynamic, so also is mission. Mission can never be static, and if it is so, it ceases to be mission. Mission is always vibrant and relevant. Ziegenbalg analyzed his context, and translated his faith to actions accordingly. In our present day context of globalization, oppressions in the name of class, caste and gender, discussions of different sexual orientations, ecological disasters, HIV and AIDS, religious fundamentalism, war and terrorism etc. how can we translate our faith to actions. Being Christo-centric was the key for Ziegenbalg in his mission for God, so also should be for the local congregations today. Sharing and not accumulating, over coming consumerism, liberation, inclusion of all excluded groups, stewarding the creation, caring the positives, establishing peace, inter-faith relations etc. should all be on our congregations mission agenda. Ziegenbalg discerned the signs of his times and acted accordingly, so also should be the church today. Let our churches become sensitive, vibrant and dynamic in the mission of God.

On this mission thanksgiving day, let us all rededicate our call and commitment and strive for justice and transformation of our society. Thanks to the Ter-centenary celebrations of this historic day in 2006, which was celebrated in India that has further stimulated and inspired many young people. Our respects and tributes to Ziegenbalg would be honest only when we can live out our faith and when be becomes witness to the gospel values. Mere celebrations and commemorations will not be sufficient for this day, but a true renewal and revival of our commitment would strengthen the cause. May God grant us all God’s strength to become the proud heirs of Ziegenbalg in carrying along his legacy of vibrant mission to our generations. Jai ho Zeigenbalg!


patta, 09.07.2009

Human Sexuality: A Gift of God

(Christian Reflections on Different Sexual Orientations)

On the 2nd July 2009, the Delhi High Court pronounced a historic judgement to amend the nearly 150 year-old colonial times law of section 377 in the Indian Penal Code (IPC) and decriminalise private consensual sex between people of the same sex. On hearing the judgement, there has been a mixed reaction from diverse segments of society. Gay rights activists were overjoyed by the judgement and said it is a way forward in their struggle for equality; most religious leaders opposed the move, calling homosexuality “unnatural” and a “mental sickness”; while political parties sang their tunes of expediency by either being neutral or outright opposed to the judgement. The media has aired several discussions and debates on this issue affecting lesbian, gay, bisexual and transgender (LGBT) persons, portraying a diversity of perspectives by celebrities in the film industry, social activists, religious representatives and politicians. Those in favour of the Delhi High Court judgement described the moment as a new beginning for an inclusive community, and those who were against it stuck to their guns using scriptures and notions of the will of God, tradition, culture, morality, religion, anti-creation, etc. In such a situation as this, when so much of the Christian Church has denied the existence of sexual minorities, I wonder: what would have Jesus done? This reflection is from the perspective of a young, pastoral & ecumenical learner. This is purely my own individual position and does not reflect stand or position of any Church in India, neither is reflected to contradict any people or institution’s ideas or ideologies.

Gay and lesbian issues are no longer behind closed doors in India, for these brothers and sisters have come out of culturally imposed closets to profess their sexual orientations and identities. Despite all the opposition, some of the younger generations in our society are slowly accepting the reality of these friends and are able to respect them for who they are. However, such acceptance has been minimal when compared to the resistance these our friends have faced from other quarters. The Indian Union Health Ministry last year even proposed “abolishing homosexuality,” for it claimed that HIV and AIDS was increasing due to homosexuality. The proposal was met with severe criticism from all quarters.

The Church teaches that we must love all human beings, for all are created in the image of God. Yet our same Church has largely been closed and resistant to gay lesbian realities, for it often teaches that homosexuality is unscriptural, unethical, unnatural and un-spiritual. Global Church councils and communions have been divided over the issues raised by the existence of varieties of sexualities, and many try to shy away from addressing them. I also heard someone say, “A homosexual Bishop is too much for a Church to think of.” Is such a statement consistent with God’s command to love and to acknowledge the image of God in all? As Christians are we able to respect our friends in Christ whose sexual orientation and identity may be different from our own? Are we willing to welcome them into our communities and accept their God-given gifts based on our common baptism and oneness in Christ? On the contrary, too often we contribute to discrimination against them, openly criticise their sexual orientations and identities, expose them to public condemnation, allow them to be branded as non-humans, and do not protest when vicious, derogatory remarks are made about them. Is there a way out of claiming a theology of inclusive love while living a theology of condemnation and exclusion? Is there a way forward?

Let us analyse a situation addressed by Jesus in his times, for such an analysis will provide clues for a way forward in the midst of today’s issues arising on different sexual orientations. In John 8:1-11, when a woman caught in adultery was brought to him for judgement, Jesus tells the religious leaders who brought the woman before him to be the first to throw a stone at her if they were without sin. On hearing this, everyone in the gathered crowd turned away, beginning with the elders, who were usually firmly committed to keep the status quo in place. Only Jesus alone stood in solidarity with that woman, for he neither condemned her nor sang the tune of the religious leaders in branding her a sinner. Jesus asked her, “Woman, where are they? Has no one condemned you?” “No one, sir,” she said. "Then neither do I condemn you," Jesus declared. “Go, and do not sin again.”

1.Jesus does not condemn by virtue of one’s body. Jesus could have easily condemned the woman and joined a mob in stoning her to death, for she was caught in an act of adultery. But what if this woman was forced into the act? And why did the religious leaders not also bring before Jesus for judgement and potential stoning to death the man with whom the woman had allegedly had sexual relations? If Jesus had gone along with the testing and goading of the religious leaders, the forces of man’s aggression and patriarchy would have bruised the woman’s body to death. Imagine, this woman would have been battered and utterly traumatized by men and would have experienced unimaginable pain all over her body. Perhaps because Jesus perceived the truth and heart of the matters before him, he did not judge by virtue of the woman’s body, but by virtue of the spirit and context of the situation.

2.Jesus does not condemn by virtue of written letters. When the religious leaders brought the woman before Jesus, they accused her of the crime of adultery and quoted from their religious laws that the penalty for such a crime was to be stoned to death. Jesus could have endorsed the written law by advocating: “Let it be so as it is written in the law.” On the contrary, for Jesus, life and life-giving spirit superseded the written laws of scripture. Jesus, as the Word who became flesh, has come to fulfil the law, all the more for the sake of life and life-enriching experiences. Jesus addressed the situation of the woman cast before him by testy religious leaders ready to condemn her by contextually translating the will of God in a way that was relevant for his times; for he knew that the revelation of God is continuous and dynamic. Moreover, when the religious leaders quoted their ancient, provocative scriptures, Jesus responded by casually scribbling with his finger on the ground, for he knew that the spirit of life- giving is above the letter of the law that would discriminate against and destroy a person.

3.Jesus does not condemn by virtue of the majority views. Although the religious leaders cite Moses’ law – that anyone caught in adultery was to be stoned to death – there is no evidence that such stoning actually took place on a regular basis in Jesus’ day. Nevertheless, it was commonly understood that adultery was a sin. Blanket condemnation for such behaviour was the majority’s viewpoint in Jesus’ time. In addressing the situation of the woman cast before him, surrounded by a crowd in the temple, Jesus was not carried away by the cultural viewpoint of the majority, but was rather the only single man who opposed the majority’s preconceived notions that would have condemned her, though Jewish law also required an irreproachable trial before carrying out any punishment. Jesus was a revolutionary and always took risks to subvert the things that deter life. Perhaps, on that day in the temple, if Jesus would have joined the chorus of the religious leaders’ legalistic, scriptural and political arguments, he would have been a hero in their sight. But rather, he decided to be bold, to be singled out, and to take a stand on behalf of the one who otherwise would have been discriminated against and victimised.

4.Jesus does not condemn the victimised, the discriminated against, and the marginalized, but listens to the most vulnerable and stands in solidarity. When Jesus was left alone with the woman, by asking “Woman, where are they? Has no one condemned you?”, for the first time Jesus invited the bleeding woman to speak. There was no space provided to this woman by the religious leaders for her to express her feelings and pain. Seeing that all who would have condemned the woman - and even killed her – had left the scene, one after the other, Jesus gave the woman the opportunity to speak for herself, building within her a source of tranquillity and trust in relationship to him. When she answered “no one [is left to condemn] Lord”, Jesus assured her that neither did he condemn her. Jesus did not condemn the victimised, discriminated against, and marginalized woman, but invited her to give voice to her own experience and stood in solidarity with her. Listening to those who have been victimised and discriminated against is the strength of Jesus. Perhaps by listening we ourselves may come to know more about the issues of our day and what we learn may allow us to be more open to new light and truth. Jesus strengthened the woman by telling her to go her way and from then on not to sin any more. He wanted her to live a life of dignity in her locality. Jesus respected the image of God in her, equal to that in any other person, and boosted her depressing life by affirming her worth, dignity, self-respect and self-determination to live life in all its fullness.

After carefully analysing this case in point, we draw some implications regarding how Jesus might have dealt with sexually diverse people today. Let me be explicit that I do not want to draw parallels between people of different sexual orientations and identities and the woman caught in adultery in Jesus’ day. Sexual orientation and identity are inherent characteristics of humankind, separate from sexual behaviours. The rationale in choosing this passage from Bible, is the kind of a different situation Jesus addressed, where the religious heads sought a judgement, just like the people seeking judgement on section 377 of IPC.

1.Jesus would not condemn people of different sexual orientations by virtue of their bodies. Bodies are gifts of God to people, temples of the Spirit, and sexuality, including sexual orientation, is an aspect of our God-given embodiment. Heterosexuals and people of different sexual orientations are born with the same gifts from God, all part of the natural diversity of God’s creation that God called “very good.” Scientific studies demonstrate that sexual orientation is an innate characteristic. Persons who discover that they are “naturally” heterosexual are no different than persons who discover an inbuilt gay or lesbian sexual orientation. Just as heterosexual persons have the freedom to self-identify as such, so our LGBT friends know that they have been born the way they are. Surely Jesus would have respected these our friends as people made in the full image of God. Jesus would not condemn people by virtue of their bodies, whether they are born as male, female or otherwise. When 5-12% of people globally are born with sexual orientations other than heterosexual, let us respect them for who they are.

2.Jesus would not condemn people of different sexual orientations by virtue of written scriptures. Most but not all religious communities oppose and condemn people who are not heterosexual by appealing to their beliefs and traditions rooted in their own written scriptures. Yet, for Jesus, scriptures were the record of the experience of God’s activity by particular communities in particular contexts. The gospels are full of accounts of Jesus’ reinterpretations of Jewish scriptures applied to persons and situations he encountered. Therefore, when people of different sexual orientations today share the dire reality of their lives and their contextual struggle for equality, it is easy to imagine that Jesus would have allowed for the fresh revelation of God to illuminate his way in addressing this struggle. It is easy to picture that Jesus would have championed the cause of life and equality whatever personal risk might be required. I believe Jesus would have transcended tradition, culture, religion, etc. and would stand in solidarity with people of different orientations, for he condemns discrimination done to anyone on any account. For Jesus, scriptures are to promote life as he himself did in his preaching, teaching and healing ministries, and scriptures should not be used as a stumbling block to deter life in all its fullness.

3.Jesus would not condemn people of different sexual orientations by virtue of a majority view. Today many of those who oppose and condemn LGBT persons claim that these friends’ self-acknowledged identities are against nature and that the majority of people are opposed to them. It is hard to believe that Jesus would have been carried away by the winds of majority thinking or that he would have condemned sexual minorities on account of popular opinion. When many people argue that LGBT persons’ claims of authentic self-discovery and identity are “unnatural”, against procreation and the laws of life, I believe Jesus would differ from the majority view. For he carefully analyses every situation, deeply knows people and their contexts, and responds accordingly. Even though he may be the only one to do so, Jesus would stand for life and justice.

4.Jesus would not condemn people of different sexual orientations who are victimized, discriminated against, and marginalized, but would listen to them and stands in solidarity with them. Jesus’ primary mission to this world is to stand by the least, the last and the lost in society. He has come to release captives from the prisons of discrimination and oppression. Jesus would have allowed LGBT people to speak up for themselves, for he listens and cares for them. Listening certainly makes Jesus to stand by them. Jesus truly would have stood in solidarity with people of different sexual orientations and identities, even if the Church would not stand with them; even if cultures and traditions would not stand with them; even if politicians would not stand with them; and even if the religions of the world, including Christianity would not stand with them. Jesus would have stood solely and singly with these LGBT persons and would not condemn them on the basis of their sexual orientation or identity. Jesus would embrace them, for he would affirm that they are the ones equally created in the image of God, like him.

Theological Implications for Justice Action
At this point, before we conclude, I would like to explore how we might apply these theological reflections to further strengthen our commitment for the cause of equality among sexual minorities who are gifts to humankind. The whole discussion raises three prominent questions, each of which requires careful attention, for all of them are parts of the theological wrestling within me.

1.Are different sexual orientations a gift of God?
2.How do we understand body theologically?
3.What does it mean, “Do not sin again”?

Due to limitation of space and time, let me just reflect on the third question only.

Do not sin again
On Vidhana Soudha building in Bangalore, it is engraved on the main wall, as “Government’s work is God’s work”. This inscription caught my attention and I find myself reflecting on several implications drawn from it. One such implication is that anything against government is sin, for anything against God is sin. Therefore, any resistance against government’s orders is sin, and people’s movements against government policies are sins. Another implication is that the government’s word is the final verdict on any matter concerning sin. This latter implication in particular helped illuminate for me the scripture passage in John 8:1-11 and what Jesus might have meant when he told the woman to “sin no more.”

In Jesus’ time, the inscription written on Jewish religious people’s hearts was “Mosaic law is God’s law”; anything against it was sin and had to be condemned. When Jesus said to the woman who had been caught in adultery: “Has no one condemned you? Neither do I condemn you. Go, and do not sin again”, Jesus at the end pronounced a judgement. But it likely was not what religious people would have expected him to say. By not condemning the woman according to the Mosaic law, Jesus was, in a way, condemning the crowd of people surrounding him in the temple, including the religious leaders, who were sinning more and more at the expense of vulnerable sexual minorities. By announcing, “sin no more” to the woman, Jesus was confronting the act of adultery, where a powerless woman could easily be forced into it. Sin in Jesus’ times was understood as something against Mosaic law. Therefore, Jesus could have said to the woman: “Even though no one condemned you, according to the law you have sinned, and I shall forgive you.” But Jesus said to the woman “sin no more/ do not sin again.” Jesus gave that woman life which was far above the written laws and written sins.

In today’s context, what is the measure to be used to pronounce what is sin and what is against God? Some religious pundits say “Anything against nature is sin.” But who decides, and how is it determined, what is inherent to nature and what is “against” nature? The questions are ongoing. But Jesus’ words “do not sin again” offered the woman the opportunity to uphold her identity and dignity and opened up life where only the forces of oppression had once been. Jesus neither names the sin nor calls the woman a sinner. Therefore, let no one ever call any one, irrespective of their sexual orientation or identity, a sinner. Let God alone be the judge.

Like Jesus, let us work to be in solidarity with LGBT friends, respect their sexuality, accept them as human beings made in the image of God, and welcome them into our communities. Let us not diminish their self-respect, dignity and self-determination, of which they are in need like anyone else. Let us give up condemning them for, after all, they are our co-human beings created equally in the image of God. I pray that the Church, as the foretaste of God’s reign here on earth, would take the lead in standing for the rights of persons of different sexual orientations and identities, for since they have been excluded by every section of people in the society.

May God, who does not condemn human beings because of their sexuality but who is the giver of the gift, teach us to respect the dignity of our LGBT friends. And may God grant our churches the love and grace to accept them into our communities and to fight for their rights. Just and inclusive communities will still be only a dream if we do not accept people of different sexual orientations and identities into our churches’ fold. Truly, sexuality is a gift of God, distributed to humankind in splendid varieties.

07.07.09