St. James of Jerusalem: Brother of Jesus: Inclusion Paves the Way.

Acts 15:12-22a (NRSV)

All the apostles and elders kept silence, and listened to Barnabas and Paul as they told of all the signs and wonders that God had done through them among the Gentiles. After they finished speaking, James replied, "My brothers, listen to me. Simeon has related how God first looked favorably on the Gentiles, to take from among them a people for his name. This agrees with the words of the prophets, as it is written,

`After this I will return,

and I will rebuild the dwelling of David, which has fallen;

from its ruins I will rebuild it, and I will set it up,

so that all other peoples may seek the Lord--

even all the Gentiles over whom my name has been called.

Thus says the Lord, who has been making these things known from long ago.'

Therefore I have reached the decision that we should not trouble those Gentiles who are turning to God, but we should write to them to abstain only from things polluted by idols and from fornication and from whatever has been strangled and from blood. For in every city, for generations past, Moses has had those who proclaim him, for he has been read aloud every sabbath in the synagogues."

Then the apostles and the elders, with the consent of the whole church, decided to choose men from among their members and to send them to Antioch with Paul and Barnabas.

Today is what is called a red letter day in the Episcopal Church as we commemorate St. James, the brother of Jesus.  He was the first Bishop of Jerusalem and was instrumental in settling the question of Jewish requirements for Gentile Christians.  Vicki Black in Speaking to the Soul writes about St. James. 

As leader of the Jewish Christian communities and in particular the Jerusalem community, James was predominantly concerned with the self-definition and identity of Jesus’ followers. Like his brother Jesus, James saw his Jewish heritage. He did this by working for the restoration of the people of Israel following the direction set by Jesus’ ministry. James did not envision the followers of Jesus belonging to a new religion; they were the true heirs of God’s promises made to Israel. In Jesus’ life and ministry these promises had begun to be realized. This messianic movement belonged fully within the world of Israel’s faith and heritage. James sought to remain true to this vision.

As leader of the Jewish Christian communities in Jerusalem and the Diaspora, James approached every issue from the framework of his Jewish heritage. The decision of the Council of Jerusalem and the Apostolic Decree illustrate this approach very well. Circumcision was not required of the Gentile men who followed Jesus, and no ritual or cultic laws were required of Gentile believers beyond the stipulations that belonged to all Gentiles, namely the Noachide commandments and Leviticus 17-18. These stipulations were important for James, as they were a way of demonstrating identity: for the followers of Jesus these were the laws that gave them an identity in distinction to the society around them. These stipulations enabled them to define the boundaries. . . .

James’ ethnic and religious background as a Jewish Christian defined his whole perspective. James saw his role as remaining faithful to the directions set by Jesus in striving for the restoration of God’s twelve-tribe kingdom. Fidelity to Torah was the center for retaining access to God and for defining boundaries in interface with others. The struggle with Peter, Barnabas, and Paul related to James’ concern with preserving the centuries-old Jewish social map of the world. In relation to Paul’s outreach to the Gentile world, James’ attitude was more one of tolerance than active support. In effect James’ approach was to confine himself to the world of Jewish Christians. If Gentiles wished to associate with the Christian movement, James had no objection. He viewed their relationship with Jewish Christians as analogous to the relationship that existed between Jews and resident aliens within the world of Palestine.

From James of Jerusalem: Heir to Jesus of Nazareth by Patrick J. Hartin (Collegeville, Minn.: Liturgical Press, 2004).

Among my own thoughts that I have for today's commemoration is how obsessed with sex conservatives seem to be.  In the lives of lesbian, gay, bisexual, transgendered, questioning and queer individuals, we are not looking to be wild sex hungry monsters.  We are not intending on spreading diseases or "rape straight soldiers in the Military" as those against the repeal of Don't Ask, Don't Tell claim.  LGBTQ people do not "recruit children".  Children and  youth who are struggling to come out, but cannot do so at home or in their church communities come to us, because with us they find people who accept them, encourage them and help them develop in to healthy wholesome people.   There are many LGBTQ people who want to grow closer to God and the Church, but they simply cannot approach a religious institution that teaches them to hate themselves.  Individuals who are LGBTQ want to find a home, community and loving relationships just like heterosexuals and single gender minded people do.

St. James the Brother of Jesus was trying to help merge the world of Judaism and Christianity.  It was not really Jesus' intention to create a new religion, nor is Judaism responsible for the death of Jesus.  Sin, intolerance, and fanaticism with power and prestige killed Jesus.  Today, sin, intolerance and a fanaticism for power and prestige is even now giving Jesus a bad Name.  Through spiritual malpractice and doctrinal abuse, Jesus in the lives of old and young LGBTQ individuals is being crucified over and over and over again.  LGBTQ individuals are being persecuted, harassed, bullied with youth being driven to suicide. 

Sisters and brothers, messages of intolerance, fanaticism, power and prestige are not the message of Jesus Christ.   They are not the true message of the Christian Church.  They have no place there.  God came to us in Jesus Christ to unite everyone among God's family to one another and bring those who are marginalized into that community of the Spirit of love, acceptance, forgiveness and inclusion. 

Matthew 13:54-58 (NRSV)

Jesus came to his hometown and began to teach the people in their synagogue, so that they were astounded and said, "Where did this man get this wisdom and these deeds of power? Is not this the carpenter's son? Is not his mother called Mary? And are not his brothers James and Joseph and Simon and Judas? And are not all his sisters with us? Where then did this man get all this?" And they took offense at him. But Jesus said to them, "Prophets are not without honor except in their own country and in their own house." And he did not do many deeds of power there, because of their unbelief.

In the Gospel associated with today's commemoration we see Jesus experiencing the same exclusion by his own home town that many LGBTQ people experience.  Jesus was stereotyped because of who his family,  and his brothers were. Jesus' listeners found it difficult to give him credit for what he was saying, just because his father was a carpenter.  How many LGBTQ people are immediately judged as not being able to do a job, be part of a Parish committee or teach a Sunday School class, just because of our sexual orientation and/or gender expression/diversity/identity?  If we are allowed to do any of those things, we are restricted to Don't Ask, Don't Tell type of deal in the Parish or our place of employment.  Because of  closed hearts, Jesus was not able to work any many deeds of power, because of their disbelief.

When Christians place human made exceptions on who is to be included in the life and Sacraments of the Church, and those who are not due to erroneous interpretations about homosexuality from the Bible, the power of Jesus within that community is very limited.  On the other hand, when a community opens it's doors, hearts and Eucharistic Table, giving everyone an opportunity to experience Jesus' loving grace in all of the Sacraments, Jesus works many deeds of power throughout the community.  The Sacraments are suppose to unite Christians together, not divide people against each other.  This is one of the greatest differences between the Roman Catholic tradition and the Episcopal Church.  Over the past years the Episcopal Church has been working to open our Sacraments and Ministry to any and all people.   Granted, we have a long way to go.  But we do not place the restrictions on people to receive the Sacraments as we may have in the past.  The Episcopal Church's General Convention works every three years to open those doors of possibility even wider.  With the ordination of many Women Bishops, Bishop Gene Robinson, Mary Glasspool the Episcopal Church continues to open up our Sacramental Rites to all of the Baptized.   That is due to the hard work of Integrity USA and The Chicago Consultation.   It is true that the Episcopal Church is experiencing a lot of rhetorical persecution, and doctrinal abuse for having done such.  Yet, the Episcopal Church like Jesus and his Brother James continue to speak the truth, no matter what the cost.  The ministry of loving and including others takes first priority. 

Let us ask ourselves, how are we helping Jesus to share his message of inclusion?  What can we do to help Jesus get a good Name?  How can we help our communities be more inclusive?

Grant, O God, that, following the example of your servant James the Just, brother of our Lord, your Church may give itself continually to prayer and to the reconciliation of all who are at variance and enmity; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen. (Collect for St. James, Brother of Jesus, Book of Common Prayer, page 245).