An Open Letter to Bishop Ken Carter

On July 17, 2017 Love Prevails sent the An Invitation to Be Invitational to all members of the Commission on (Not) The Way Forward. Bishop Ken Carter, one of co-chairs of the Commission, responded to our email. Here is our response back to him. (The original email communications from Love Prevails to the Commission members and Bishop Carter’s response to us follows below.)

Dear Bishop Carter,
Thank you for responding to our Invitation to Be Invitational. Clearly you are not interested in doing so. The notion that the work of The Commission is transparent appears to us as delusional. Press releases and formulaic videos are not the same as “transparency.” Apportionment dollars used to pay for armed, local law enforcement to protect you from us does not qualify as Invitational nor Transparent.

If there is a group of persons with more of a stake in The Commission than Love Prevails, we would like for you to tell us who they are. The very existence of this Commission is in response to the pressure applied across the denomination by Love Prevails and other LGBTQ groups and advocacy allies.

In light of your statement that the Commission’s work is, in fact, transparent, we ask you for the following information.

We would appreciate hearing from you about:

1) Your list of the stakeholders in the Commission, the individuals or groups you have identified as having a stake in the outcome of the Commission’s proceedings.

2) Is our being invited to the meetings of the Commission a decision you are authorized to make? The Commission as a whole? The Council of Bishops? Since your response had no mention of our being welcome or who is responsible for excluding us (or others who might attend), please clarify.

3) Descriptions of the general content of each meeting of the Commission before, during and afterwards.

4) When will the Commission be out of its “early stage” and be mature enough to invite others into its life? Was the video a misrepresentation of the trust-building it portrayed?

5) What is your communication plan to bring the rest of the church along before some great reveal in an Advance DCA for 2019?

We will be publishing your email communications with us on social media going forward.

We look forward to your utmost transparency.

Sincerely,

The Members of Love Prevails

 

****

Here is the original email Invitation to Be Invitational that Love Prevails sent to every member of the Commission.

Dear Commission Member,

Greetings as you prepare for your next Commission on A Way Forward. Love Prevails is still awaiting more transparency from the Commission. As a result, we are formally inviting you to invite more to be present with your deliberations now that you have established your trust with one another. We hope to hear your RSVP will allow ourselves and others to come in from both the cold and the heat.

We are aware that you may still be remembering our identity of being disruptive for General Conference 2016 as all other avenues than direct action have been removed from LGBTQ persons actually being at decision-making tables. We are quite capable of honoring an agreement to be non-disruptive witnesses at your meeting in the Chicago area.

We invite you to read our attached invitation and hope to hear from you soon that your self-imposed wall will be dismantled from the inside.

Love Prevails

Bishop Ken Carter responded with the following email response to Love Prevails’ Invitation to Be Invitational, addressed to Rev. Wesley White, who sent the emails on behalf of Love Prevails.

Dear Wesley,

 Thank you for reaching out to us.   We continue to do our work for the sake of finding a way forward and we are at an early stage in this mission.  We are also in continuing communication with United Methodist News Service and are transparently listening and sharing with stakeholders across the church. 

God bless you today.

The Peace of the Lord,

 +Ken Carter, Florida Area
The United Methodist Church

The Exhausted Right

IMG_0706 (2)by Rev. Amy E. DeLong

“I’m just so tired of fighting about this issue!”

These are words I hear spoken, not from me or my Queer friends who are rightfully exhausted by the church’s oppressive and intractable demand for hetero- and cis-normativity, but from my conservative brothers and sisters within the United Methodist Church.

It is a statement which frankly confuses me. Since 1972, the conservative faction of the United Methodist Church has enjoyed immense success in their legislative efforts to codify anti-Queer discrimination and prejudice. Here are the General Conference lowlights:

1972 – Labelled all Queer people “incompatible”
1976 – Scared boards and agencies silent with a funding ban
1984 – Categorically barred the ordination of “self-avowed practicing homosexuals” and took steps to weed out gay candidates for ministry by inserting into the Book of Discipline the seemingly benign phrase “fidelity in marriage and celibacy in singleness.”
1996 – Prohibited holy unions from being performed by United Methodist clergy or in United Methodist facilities
2000 – Arrested 29 people (including two bishops) who protested the church’s anti-gay practices and polity
2004 – Criminalized immorality (including, but not limited to not being celibate in singleness or not faithful in a   heterosexual marriage), being an ordained “self-avowed practicing homosexual”, performing holy union ceremonies or same-sex marriages

For more than four decades, the LGBTQ community within the United Methodist Church has never experienced what could be regarded as “a win.” The legislation has only gotten more prohibitive, restrictive, and punitive. And yet, it is the religious right who claim exhaustion.

Of course, this begs the question, “Why are they so pooped?” The answer seems simple enough: Because they never thought it would take so much time, money, and focused energy to get rid of us. They must have been so certain that with each cruel and callous piece of legislation we would leave; that their attempts at cultural genocide would have been measurably successful by now; that their profound spiritual brutality and ever-increasing malice would have driven us away, long ago. And yet, here we are.

I am reminded of the Mexican proverb that says, “They tried to bury us, but they didn’t know we were seeds.”

We Queers just keep popping up. And like defiant spring dandelions, we are ever more resistant to the religious right’s spiritual “Roundup.” We are stronger, prouder, more resilient, more rebellious – and most importantly, more certain of God’s acceptance and more confident of God’s call, which, of course, makes us increasingly impervious to their spiritual abuse and bad teachings.

Yeah … the religious right should be tired. But imagine how tuckered out they will be after they break away from the United Methodist Church to start their own church (free of the ambiguous and gritty reality of human sexuality), only to find that there are little Queer kids singing in their Cherub Choirs who, when they grow up, won’t want to be thrown out of their churches either.

Lost in the Local Option

The following letter was sent to the Council of Bishops and the Commission on a Way Forward in late April 2017. Below the text, a PDF copy of the letter sent is available.


Lost in the Local Option: An Open Letter

In April 2014, due to the efforts of Love Prevails, the Connectional Table began a process to formulate General Conference legislation that would call for the complete removal of all discriminatory language against LGBTQI people in The Book of Discipline. That attempt, however, was internally thwarted and The Connectional Table came to General Conference 2016 with a proposal called the Third Way. Now widely referred to as “The Local Option”, this approach enshrines the geographical discrimination of Queer people in our polity and sets up the highly destructive scenario whereby our very being will be debated and voted on in annual conferences and in our congregations. Such objectification damages the hearts and souls of Queer United Methodists throughout the Connection.

Love Prevails has always opposed The Local Option because it is predicated on the notion that it is morally and theologically defensible to allow continued discrimination within certain geographic locations within our church; thus ecclesially sanctioning the spiritual abuse that accompanies this discrimination.

There are some “progressives” within our denomination who believe that The Local Option is a good and helpful step that with time will eventually and inevitably lead to full inclusion for LGBTQI people. Love Prevails strenuously objects to this kind of thinking. This matter is far too urgent. “More time” translates as more lives lost. We believe that creating pockets of injustice is an intolerable solution which lacks the full force of gospel integrity that will ultimately delay justice for all, rather than hasten it. We see The Local Option as a seductive temptation that will lead to self-satisfaction and complacency.

By now it is quite obvious that the Commission on The Way Forward is the very expensive method by which The Third Way, or The Local Option, will be repackaged. The processes by which The Commission seeks to “listen” to voices across the connection are nothing more than resilience-building sessions for General Conference delegates and annual conferences to desensitize themselves to regionally sanctioned discrimination, the United Methodist’s new normal.

It seems clear that our United Methodist bishops are now moving to more fully support a Local Option because of political, not theological, reasons. Their priority is not justice, but institutional preservation, peddled as “unity.” Their desire to avoid a split and “save the denomination” comes on someone’s back—this time at the expense of Queer United Methodists.

Love Prevails objects to institutional preservation over justice. When we object, it is not only because The Local Option will leave some Queer people dangerously vulnerable; it is not only because there will still be babies rocking in the cradles of anti-queer annual conferences who will grow to discover they are Queer and not want to relocate in order to find a church where they will be welcomed; it is because souls will be lost in The Local Option. Permissive and categorical discrimination kills the souls of LGBTQI people as well as the soul of the church. A church of Jesus Christ cannot survive or thrive with bigotry and intolerance in its heart – and the maintenance of such a church turns the proclamations of Belovedness made at our baptisms into propagandist lies.

Love Prevails is neither for a church split nor against it. We do not advocate for it, but we also do not oppose the possibility. We persistently maintain that the only way forward is to remove all of the discriminatory language from The Book of Discipline. While full inclusion and justice will not happen immediately upon the removal of the language, there is no possibility for imagining real, comprehensive, intersectional justice or any notion of unity without first removing discriminatory language.

Laci Lee Adams
Mary Anne Balmer
Rev. Amy DeLong
Rev. Will Green
Rev. Sue Laurie
Laura Ralston
Dr. Mary Lou Taylor
Rev. Dr. Julie Todd
Brenda White
Rev. Wesley White

Lost in the Local Option PDF

Love Prevails and MIND disrupt Council of Bishops on November 1

benz-disruptingHere is the statement shared by Dr. Dorothee Benz this morning as the Council of Bishops meeting was again disrupted by members of Love Prevails and MIND. To watch the video, click here.

We feel it is impt to report back on the conversation we had last night with Bishop Ough, members of the commission as currently constituted, and a few others whom we invited to join us:

We began and ended by reiterating the demand, the urgent need for the COB to act with grace and admit its grievous mistake in how it has constituted this commission and to re-constitute it to include 50% LGBTQI people, whereby those people must represent the full, diverse spectrum of our communities, specifically, including people of color and women.

We asked for a response to this demand by 8am. We did not even receive the courtesy of a “no.”

That is why we are here, again, now.

The commission you have formed was mandated by the General Conference – and here I am quoting directly from this council’s statement that was adopted by the GC — “to develop a complete examination and possible revision of every paragraph in our Book of Discipline regarding human sexuality.”

Yet you have excluded LGBTQI people from having a meaningful voice on this commission that will examine the raft of discriminatory rules against us. There are two identified LGBTQI people, out of 32, on the commission, both white cisgender men.

For 44 years, this church has legislated about us, issued judicial rulings curtailing our rights, put us on trial, and studied us nearly to death in three prior commissions, always talking about us, never talking to us, with us.

And now this.

We are told this is not the time or the way to protest.

Well, when is?

Every institutional channel of change in the United Methodist Church is closed to us. At General Conference, there’s an airtight majority that refuses to recognize our humanity. Our Judicial Council rules steadfastly to enforce the rules of discrimination. Our trial courts forbid any defense based on the Gospel call of radical hospitality. Our annual conferences are forbidden to pass resolutions barring discrimination, and are overturned if they do.

This commission was the last chance for LGBTQI people to finally sit at the table and negotiate with those in power about our lives.

And now you have refused that as well.

You talk about doing no harm, yet refuse to use the power you have to stop the harm that is done on a daily basis to LGBTQI people by the system of codified discrimination in the UMC.

You talk about the need for unity, as though authentic unity could ever be built on a foundation denying the rights of queer people, sacrificing us for the goal of institutional preservation, and refusing to even name us in discussions about our very lives because somehow saying queer people exist in the UMC is controversial.

Unity without justice is a false god, and we will not have our lives sacrificed on that altar.

You want to know why the United Methodist Church is in crisis? Look in the mirror.

Getting Played for the Okey-Doke

Rev. Dr. Julie Todd

13064667_10153997621681005_1496842297994785205_oI learned this phrase yesterday from our Soulforce comrade and nonviolence trainer Haven Herrin, which they learned from their colleague DJ Hudson. The way I understand this, “getting played for the okey-doke” means that when you are on the brink of real possibility for resistance and transformation, institutional power will respond by poking a hole in the fully drawn sail that is catching the winds of change and building momentum. The wind comes out of the sail and the momentum for change is lost. That is what happened to us yesterday. We got played for the okey-doke.

The passage of the bishops’ not-unanimous proposal, “An Offering For a Way Forward” (also known as the Howard Motion), surprised our movement for LGBTQ justice and inclusion. It poked a hole in the sail. Because we never win any votes. I know it disoriented me. I didn’t know how to feel.

Some claimed it as a victory, a step in the right direction. I don’t see it that way. To me, in that moment, we lost some of our collective outrage at the pain of so many years of exclusion and struggle. We ate the crumbs thrown on the floor for us at the General Conference.

This is not to say that what happened was not important. Certainly our pressure before and during GC has prevented worse legislation for LGBTQ United Methodists and their allies from coming before the General Conference for a vote. Votes we would have lost. The collective resistance of our entire movement brought us to this moment. It is good to celebrate that we are a force to be reckoned with. But we need to be clear that we have not won. It is important that we not claim victory.

The status quo of categorical discrimination against LGBTQ persons remains in The Book of Discipline. Nothing has changed. The last paragraph of the bishops’ Offering read, “We will continue to explore options to help the church live in grace with one another – including ways to avoid further complaints, trials and harm while we uphold the Discipline.

Our movement seems to be focusing on the first part of this sentence and ignoring the second part. The original draft of this statement from the bishops did not include these last words. Early in the morning, these words entered this document as an official part of this statement. Nothing has changed. Those bishops who choose to pursue complaints and charges against LGBTQ folks and their allies will continue to do so. Those bishops who choose to avoid charges and complaints instead of taking a risk to challenge the status quo, will continue to do so. Nothing has changed.

We have been played for the okey-doke. Our belief in the system, that those entrusted with power have integrity and will act for good over against the maintenance of the institution, poked a hole in the sails of change. Our progressive movement is delusional if we believe that either this Commission or our Bishops will function to serve the well-being of LGBTQ, much less serve that which makes for justice.

13233099_890710957705668_4985865991270562402_nMany progressives will hear this as pessimism and cynicism. That may be true, but it is born of experience and knowledge of our movement’s history.

Recall that in 1988, the General Conference created the Committee to Study Homosexuality, which made very strong suggestions for LGBTQ justice and inclusion to the 1992 General Conference. Here is a description of what was proposed in 1992 (the entirety of this history can be found at http://www.religioustolerance.org/hom_umc6.htm):

The * committee was able to reach a consensus on four items:

·      The 7 references to homosexuality in the Bible represent ancient culture and not the will of God. They cannot be taken as definitive.
·      Homosexuality is a normal human sexual variant, which can be healthy and whole.
·      Covenantal, committed, and monogamous homosexual relationships should be affirmed.
·      These conclusions are supported by God’s grace, which is visible in the life of lesbian and gay Christians.

A majority report recommended:

“The present state of knowledge and insight in the biblical, theological, ethical, biological, psychological, and sociological fields does not provide a satisfactory basis upon which the church can responsibly maintain the condemnation of all homosexual practice.”

The committee recommended that Paragraph 72 of the Social Principles be augmented to include:

  1. G)Rights of Homosexual Persons.Certain basic human rights and civil liberties are due all persons. We are committed to support those rights and liberties for homosexual persons. We see a clear issue of simple justice in protecting their rightful claims in same-sex relationships where they have: shared material resources, pensions, guardian relationships, mutual powers of attorney and other such lawful claims typically attendant to contractual relationships which involve shared contributions, responsibilities, and liabilities, and equal protection before the law. Moreover, we support efforts to stop violence and other forms of coercion against gays and lesbians.

The homosexual report was “received” by the General Conference, but was not approved. 

The last sentence of that description is the most telling and relevant to our current situation. Since 1992, the discrimination and punishments for queer folk and their allies in The Book of Discipline have only gotten worse. The only year this was not true was at the 2012 GC, when Love Prevails held and occupied the floor of GC, resulting in negotiations by which the anti-LGBTQ legislation was pushed to the end of the formal agenda, from which it would not be resurrected. The Book of Discipline, however, remained the same.

Here we are again. The events of yesterday caused us to believe that some positive change took place. Yet The Book of Discipline remains the same. The perceived yet delusional feeling of victory poked a hole in the winds of creative tension and resistance that were mounting in the plenary yesterday. We could have pushed for more. We could have rejected their crumbs. We got played for the okey-doke.

Now we hear progressive voices believing there is a real shift in the institution, signaling hope that justice for LGBTQ folks is possible through this Commission. We hear that our bishops should be applauded for their leadership. We hear that certainly the acceptance of LGBTQ candidates and the end of church trials is on the way.

10615386_622181251225308_1699391787083688447_nHaving traveled around the country with Love Prevails these last four years in order to Disrupt the Council of Bishops’ and Connectional Table meetings, I can report first-hand that the dysfunction, fear and lack of leadership in moral courage and parliamentary procedure on display at General Conference is replicated at these meetings. The very bishops and other leaders that we believe to be on our side lack the guts to create change.

The problem is the failure of moral courage of progressive United Methodists, bishops and others, to disrupt the status quo. The Council of Bishops is a complete disaster area. I have never witnessed anything like it. They are neither willing nor able to act quickly or decisively on mundane matters, much less the matters of justice of almost any kind. This will not change with this Commission. The assumption of personal and collective integrity is mistaken.

Simply speaking, the order and peace of the institution is prioritized over justice for LGBTQ people. The painful truth of the matter is that they really just don’t care that much. When they demonstrate care, it is because we have cajoled and forced them to do so. That is my testimony.

I am angry with myself because in the moment that the bishops’ proposal passed, I also got played for the okey-doke. The wind came out of my own sails. I did not know how to feel or to act yesterday. I temporarily gave away my power and outrage. I have repaired the tear in my own sail today.

I heard many liberals yesterday say that they were prepared to force the issue for the next four years. They say they are ready create continued pressure, commit to hold our bishops accountable, and disrupt the ongoing unjust status quo.

Honestly, I doubt this is true. I hope to see people in this movement proving me wrong. Otherwise, we will have truly and lastingly been played for the okey-doke.

*Editor’s note: This previously said (presumably 100% heterosexual) which was language taken from the cited website. Here is a comment from Jeanne Knepper about the committee: The lesbian on the committee was Jeanne Barnett, of Cal-Nevada. Her partner, Ellie Charlton traveled with her to every meeting after the first because it was so brutal. The gay man appointed to the study left early on. Jeanne spoke in a prepared presentation of the report at the 1992 General Conference, the first time an identified LGBTQ person had spoken to General Conference since Keith Spare had 3 minutes in 1976. Your analysis is accurate and persuasive, but I would not like to lose Jeanne Barnett’s heroic work from our collective memory. We are grateful for the memory shared and apologize for sharing the misinformed citation.

Reflections on Day 3 of General Conference

by Will Green

Will GIMG_6105reen (left) shared the following reflections about General Conference after Day 3 on his Facebook page. We share his thoughts here with his permission to show you what is happening from a Love Prevails perspective.

Post 1: Remember in seminary when “Covenant Groups” were just a time for some students to complain about their classes, but those same people never wanted to carry any water or take any risks to change the school? Ever been to a clergy gathering where it was all about listening to someone complain about how “their church doesn’t let them do anything” and how nobody understands how hard it is for them? If so, then you know what it is like to go up to a Bishop at General Conference to talk to them about how GLTBQ people are getting slaughtered and ALL THEY CAN SAY is how “dysfunctional the council of bishops is” and how you can’t imagine how bad it is to be a bishop. My response in these conversations is, “I do know, I can tell. Let’s do something about it.” Of course they don’t know how to do something about it. That is why they have risen to the positions they have risen to. They are well trained and well practiced in how to survive and advance in the system that exists. Tonight every time I said, “Let’s do something about it”, the response was “I want you to know that I am personally very sorry for what is going on.” We have lots of sorry, sorry people in our denomination. We need more people who are ready to do something about it.

20160513_112608Post 2: trigger warning: child abuse, violence, homophobia, transphobia – an update from the United Methodist General Conference ‪#‎UMCGC GLBTQ people don’t just get beat up on the plenary floor at General Conference. We get massacred in every subcommittee in the convention center. As many people know, a successful strategy for many years has been to insert as many discriminatory statements in as many parts of the Discipline as possible. This way it isn’t just the Social Principles that deal with our lives. It is all over the place. But this little update just comes from the Church & Society B, Human Sexuality Subcommittee. To get to the point, we are going to lose every single vote in this subcommittee this time: every single vote. For example, today they voted down a resolution on culture and identity (petition no. 60114) that affirmed human diversity is a reflection of God… because, to directly quote a delegate who spoke, “the only culture that matters is Biblical culture”. They voted down a resolution on “Reducing Harm for LGBTQ Children and Youth” (petition no. 60841) because, to directly quote a delegate, “He that does not punish the child, does not love the child.” (To be clear, the group voted with those who said – out loud – that disowning, beating and punishing children for being GLBTQ is not something the church should be against because it is a way of disciplining children and does not harm them at all.) They voted down the compromise resolution from the Connection Table called “A Third Way on Human Sexuality” (petition no. 60820) that states there is disagreement over how United Methodists understand sexuality because, to directly quote a delegate, “Jesus is Lord. We must follow Jesus.” It is unclear whether they will tighten the church’s current sexuality statement (which of course says “The practice of homosexuality is incompatible with Christian teaching.”), or if they will simply let it stand as is. One thing I will say about the UMC in 2016 is that perhaps we have finally become so anti-GLBTQ that even the conservatives do not feel they have anything left to prove. They already know they run the church and can pass whatever they want. Liberals have been wasting time talking about process and tinkering with new rules that would allow us to share our stories in “safe” (sic) space. Since those conversations are now clearly and cleanly out of the way, they are now proceeding with destroying us.

On the Body Being Broken

by Rev. Dr. Julie Todd of Love Prevails

There was a regularly scheduled communion at every lunch break in the plenary hall at General Conference 2004 in Pittsburgh. On the day the votes went badly yet again for lesbian, gay, bisexual, transgender and queer (LGBTQ) people, we decided as a movement to go to that communion service, where we could stand in the presence of the broken and resurrected Body of Christ. We did this as a means of re-asserting our presence in that Body. We did this as a means of resistance against the false institutional proclamation of one cup, one Body, and one baptism, when clearly the actions of the General Conference actively sought to harm and exclude members of that Body. All forms of our resistance and disruption are embodied statements that the unity of the church cannot continue to come at the cost of LGBTQ lives. These same acts of resistance are theological affirmations that the resurrected Jesus lives on in our whole and beloved queer bodies.

There was weeping and there was anger at communion. There was a need for a deep and spiritual release of the violence that had just been done to the queer body of Christ. Because when votes are cast against the very existence of LGBTQ lives, that is what is happens: violence. Christ’s body crucified again. To not act in the face of such violence does further violence.

A communion chalice, broken in protest of the United Methodist Church's stance on homosexuality, is returned to the altar during the 2004 General Conference in Pittsburgh. Photo by Mike DuBose, UMNS

A communion chalice, broken in protest of the United Methodist Church’s stance on homosexuality, is returned to the altar during the 2004 General Conference in Pittsburgh. Photo by Mike DuBose, UMNS

When the sacrament was over, Rev. James Preston grabbed a chalice from the communion altar and smashed it on the floor. The smashing of the chalice was not a planned disruption. While there were many interpretations of that moment of breaking the chalice, in fact there was no chaos, no storming the altar, no desecration of the sacrament. There was a holy anger that took shape in a prophetic act. A movement of the Spirit interceded to express anguished sighs too deep for words. In the breaking of the cup, Christ spoke to the real brokenness of the moment.

The bishop who presided at the communion table was distraught by the destruction of the cup. He got down on the floor and started gathering up the pieces. Others joined him in the gathering.

I had an instinct to take a piece. I had some internal resistance to making the moment feel better than it was. I didn’t want all of the pieces to be gathered up. I pushed toward the front of the group, bent down, picked up a piece off the floor, and put it in my pocket. At the time I had no idea that later they would try to reconstruct the chalice from the broken shards.

 

I Julie's piece of cuphave always had that piece of the cup. I rarely speak of it or even look at it. It sits in the same box with other sacred items from across the years. I know exactly where it is in my home. It is in my consciousness. When a recent article came out in the United Methodist News Service surveying the history of LGBTQ protest at General Conferences, I saw a picture of the reconstructed cup and I remembered my piece. I went to the box, took it out and held it for a while. Twelve years later. Things are still so broken and bad in this church for queer people. It is so devastatingly sad and wrong.

The LGBTQ participants in the communion service in 2004 were accused of breaking the church body and fomenting division. This accusation, which will no doubt be leveled at pro-LGBTQ forces at this 2016 General Conference, is completely ludicrous. The Body already was and is broken. The piece of the cup I possess stands as a symbol of this. In the church there simply must be some recognition that parts and pieces of the LGBTQ Body of Christ in the United Methodist Church have been not only broken, but lost. Left. Dead. Gone. Taken. Parts that aren’t coming back to be made part of the whole. Irretrievable by choice or by force.

Despite accusations to the contrary, many of our actions as pro-LGBTQ organizations and as a movement at our General Conferences are Holy Spirit led. This was true of this moment of communion in Pittsburgh in 2004. This will also be true of the disruptive actions of pro-LGBTQ forces at this General Conference. You may not experience it this way, but we ask you to be open to the possibility that this may be true. The LGBTQ body may be broken but the Spirit of Christ is alive in us. All forms of our resistance and disruption are living, embodied statements that the unity of the church cannot continue to come at the cost of LGBTQ lives. Jesus the Christ is working through our movement to speak truths and to resurrect the parts of the broken body that remain.