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Reconciling Ministries of Western Pennsylvania |
Vision:We envision a United Methodist Church which celebrates the whole spectrum of sexual orientation and gender identity/expression, fully affirming and sharing in ministry with lesbian, gay, bi-sexual, transgender, queer/questioning, intersex, and asexual (LGBTQIA+) persons.
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Mission:Deeply rooted in the Wesleyan heritage and biblically grounded in a Christ-centered call to social justice, Western Pennsylvania Reconciling Ministries is a persistent voice and affirming witness, advocating for a Church where lesbian, gay, bi-sexual, transgender, queer/questioning, intersex, and asexual (LGBTQIA+) persons fully belong, honoring their membership, leadership, gifts, marriages, and calls to ministry.
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Our Strategies
We will…
o honor all persons as persons of sacred worth to be treated with dignity and respect
o recognize that intersectionality is critical to our work
o boldly stand with persons who are marginalized by the church, honoring their voices and experiences
o partner with interfaith and secular allies, and other justice-seeking people
o learn to listen
o work to be agents of reconciliation
o advocate for LGBTQIA+ persons who are called to ordained ministry
o celebrate the gift of marriage between LGBTQIA+ persons
o commit to scripturally based and theologically sound work
o speak truth to power
o honor all persons as persons of sacred worth to be treated with dignity and respect
o recognize that intersectionality is critical to our work
o boldly stand with persons who are marginalized by the church, honoring their voices and experiences
o partner with interfaith and secular allies, and other justice-seeking people
o learn to listen
o work to be agents of reconciliation
o advocate for LGBTQIA+ persons who are called to ordained ministry
o celebrate the gift of marriage between LGBTQIA+ persons
o commit to scripturally based and theologically sound work
o speak truth to power
- practice radical hospitality inclusive of all
- commit to learning and growing as this work evolves
- continue to stand and resist as long as necessary
- create safer spaces where all belong
Theological Statement
Reconciliation is a dominant theme in scripture from the beginning of the earliest texts to the last book of the Bible. Reconciliation between God and humankind and between persons is an integral part of the Gospel and describes the nature and essence of God’s love for each and every person. Reconciliation leads to justice, righteousness, peace, and hope.
Throughout all of the Old Testament, God seeks always to bring creation and humanity to healing and reconciliation with God and one another. Texts from across the Hebrew Bible, from the Law (Leviticus 19:18, 33-34; Deuteronomy 10:17-19) to the Prophets (Amos 5:24; Micah 6:8) to the Writings (Psalm 133; Prov 6:16-19) uphold our responsibility before God to work for one another's’ good, and to refrain from doing harm.
In the gift of Jesus Christ to the world, reconciliation in forgiveness, grace, love, redemption, and salvation is taught and modeled. The Gospels are intentional in telling the story of God’s love offered to all people but especially those on the margins and fringes of community and culture. All the Gospels agree that women were significant among Jesus’ followers—indeed, women stayed by him to the cross (Luke 23:49; John 19:25-27) and bore witness to Jesus’ resurrection (Matthew 28:1-8; Mark 16:1-8; Luke 24:1-12; John 20:1-13). In his parables (Matthew 25:31-46; Luke 15:11-31) and in his ministry of healing (Mark 1:40-45; 7:24-30), Jesus both teaches and models reconciliation, inclusion, and care for the outcast. The cross of Good Friday and the empty cross of Easter morning is the ultimate expression of reconciliation.
From the Acts of the Apostles to Revelation the lessons of reconciliation continue to be a dominant and integral part of the movement of the Spirit and the essence of the church. The movement of the church out of Palestine into the wider world, and its embrace of all who it encountered, is told dramatically in the book of Acts (Acts 2:1-12; 8:26-40; 10:34-48). Paul’s letters witness to his own conviction that he was to carry the gospel out to the nations (Galatians 1:13-16), and his certitude that the gospel was for all (Romans 1:16-17; 3:21-24; 1 Corinthians 12:1-26; Galatians 3:27-28). So too, the broader witness of the earliest church in the New Testament urges love, inclusion, and unity (Ephesians 1:3-23; 1 John 4:7-8; Revelation 21:1-27).
In the history and story of the people called Methodists, John and Charles Wesley in ministry, sermons, and hymns spoke to people on the margins and fringes of life. The Wesley’s thought and taught that all persons needed God’s love and grace and that all were welcome into community. The people called Methodists challenged the social structures of their time, emphasized education for women and the poor. Mr. Wesley fostered and required ministry to children, the imprisoned, and ones who were left behind by the Anglican Church and eighteenth century English Aristocratic systems.
Throughout all of the Old Testament, God seeks always to bring creation and humanity to healing and reconciliation with God and one another. Texts from across the Hebrew Bible, from the Law (Leviticus 19:18, 33-34; Deuteronomy 10:17-19) to the Prophets (Amos 5:24; Micah 6:8) to the Writings (Psalm 133; Prov 6:16-19) uphold our responsibility before God to work for one another's’ good, and to refrain from doing harm.
In the gift of Jesus Christ to the world, reconciliation in forgiveness, grace, love, redemption, and salvation is taught and modeled. The Gospels are intentional in telling the story of God’s love offered to all people but especially those on the margins and fringes of community and culture. All the Gospels agree that women were significant among Jesus’ followers—indeed, women stayed by him to the cross (Luke 23:49; John 19:25-27) and bore witness to Jesus’ resurrection (Matthew 28:1-8; Mark 16:1-8; Luke 24:1-12; John 20:1-13). In his parables (Matthew 25:31-46; Luke 15:11-31) and in his ministry of healing (Mark 1:40-45; 7:24-30), Jesus both teaches and models reconciliation, inclusion, and care for the outcast. The cross of Good Friday and the empty cross of Easter morning is the ultimate expression of reconciliation.
From the Acts of the Apostles to Revelation the lessons of reconciliation continue to be a dominant and integral part of the movement of the Spirit and the essence of the church. The movement of the church out of Palestine into the wider world, and its embrace of all who it encountered, is told dramatically in the book of Acts (Acts 2:1-12; 8:26-40; 10:34-48). Paul’s letters witness to his own conviction that he was to carry the gospel out to the nations (Galatians 1:13-16), and his certitude that the gospel was for all (Romans 1:16-17; 3:21-24; 1 Corinthians 12:1-26; Galatians 3:27-28). So too, the broader witness of the earliest church in the New Testament urges love, inclusion, and unity (Ephesians 1:3-23; 1 John 4:7-8; Revelation 21:1-27).
In the history and story of the people called Methodists, John and Charles Wesley in ministry, sermons, and hymns spoke to people on the margins and fringes of life. The Wesley’s thought and taught that all persons needed God’s love and grace and that all were welcome into community. The people called Methodists challenged the social structures of their time, emphasized education for women and the poor. Mr. Wesley fostered and required ministry to children, the imprisoned, and ones who were left behind by the Anglican Church and eighteenth century English Aristocratic systems.
