Bulletin for November 5

The link for the Zoom gatherings is available in our weekly E-news, in our Facebook group St. Dunstan’s MadCity, or by emailing Rev. Miranda:  .

THREE WAYS TO USE AN ONLINE BULLETIN…1
1. Print it out!

2. Open the bulletin on one device (smartphone or tablet) while joining Zoom worship on another device (tablet or computer).

3. On a computer, open the bulletin in a separate browser window or download and open separately, and view it next to your Zoom window

Bulletin for October 29

The link for the Zoom gatherings is available in our weekly E-news, in our Facebook group St. Dunstan’s MadCity, or by emailing Rev. Miranda:  .

THREE WAYS TO USE AN ONLINE BULLETIN…1
1. Print it out!

2. Open the bulletin on one device (smartphone or tablet) while joining Zoom worship on another device (tablet or computer).

3. On a computer, open the bulletin in a separate browser window or download and open separately, and view it next to your Zoom window

St. Dunstan’s Draft Budget for 2024

HIGHLIGHTS:

  • Our draft 2024 Proposed Budget is about $337,000.
  • This is a $8000 increase over our 2023 budget, largely due to increases in staff costs and our diocesan assessment (funds sent on to the Episcopal Diocese of Milwaukee). 
  • Our main source of income is the pledged giving of members and friends of the parish like you, who’ve given 85% of our budgeted income this year.  THANK YOU!
  • To balance our 2024 budget, we will need $286,000 in pledged giving. 
  • You can invest in the ministry and community of St. Dunstan’s by returning your pledge envelope by November 19.  We’re so grateful for you!

Our Draft Budget for 2024… 

On the other side of this page you can see a table summarizing our draft budget for 2024. Our budgeted expenses at this point in the budgeting process are about $337,000. Last year, our budgeted expenses were about $329,000. Here is a brief overview of the changes relative to 2023. 

Increased staff costs

  • Our diocese recommends a cost of living salary increase for continuing staff. 
  • The Music staff compensation increased slightly as part of our search and hiring process in 2023. 
  • We would like to increase the Youth Ministry position from 8 to 10 hours a week (quarter time), to better reflect the work and responsibility involved. 

Diocesan assessment

  • These are funds we send to our regional jurisdiction, the Episcopal Diocese of Milwaukee, to help fund its work and mission. This number comes from the Diocese, and it goes up with our income. 

Cost savings and special gifts 

These increases total around $11,000 – but they are offset by some anticipated savings, as well as special funds for particular ministries. Here are a couple of highlights. 

  • We anticipate savings on energy costs due to our new solar panels. 
  • The Diocese of Milwaukee is giving us $8000 to support our youth minister salary.  With another designated gift, we have over $10,000 committed to help fund this growth area for our parish. 

What about the income side? 

We anticipate about $50,000 from sources outside of members’ pledged giving. In addition to the special gifts mentioned above, here are our major sources of non-pledged income. 

  • We anticipate about $14,000 in financial gifts that aren’t part of someone’s pledge – either in the offering plate, through the website, or for a special occasion like Christmas and Easter offerings.  
  • We hope to bring in about $17,000 from groups using our buildings and rent from the Rectory.
  • We will use about $4000 in proceeds from special funds intended to support our annual expenses. 
  • We expect another $6000 or so in income from assorted sources.  

Our primary source of income, every year – 85% of our budgeted income in 2023 – is the pledged giving of members and friends of the parish. 

What do we need for 2024? … 

To balance our budget, based on the current version, we would need about $286,000 in pledged income. That’s a big step up from this year’s pledged income of $270,000.

We know that the many of the same forces stretching the church’s budget are affecting you, too, like higher utility and grocery prices. Many folks may not be in a position to significantly increase their pledge this year. But smaller increases can add up, and new pledges – in any amount – help us move towards our church’s financial goals. 

We have reason for confidence in this community’s generosity. In recent years, many long-term members who were very generous with their financial support have gone on ahead into God’s presence, with our love and prayers. In just the past three years, such losses have meant almost a 20% decrease in yearly pledged giving to the parish.* 

But new and increased pledges have made up the difference and kept our pledged giving strong.  Your faithfulness each year in making a pledge at the level that is right for your household has made it possible for St. Dunstan’s to sustain our common life and expand our ministries, rather than cutting back. 

When we pledge, we choose to be part of something bigger than ourselves. We choose to play our part, building on the generosity and commitment of those who have gone before, to keep St. Dunstan’s alive and thriving for those who are here today and will be here tomorrow. 

We have done amazing things together, already. Let’s think, and talk, and listen, and pray, and make our pledges – and see what we can do together, for 2024 and beyond. Every pledge, in any amount, is important and appreciated. 

 

* Many of those beloved saints left final gifts to the church, which are very important for our common life as well. Those gifts are a different kind of giving from ongoing pledged giving, and tend to be used in different ways. If you’d like to know more about this, ask Rev. Miranda or our Treasurer, Val McAuliffe. 

Giving Campaign witness statement: Carrie

Vestry member Carrie T.  spoke on Sunday about why St. Dunstan’s matters to her. Carrie based her remarks on the first two questions of the Wondering Together  questions we are exploring this season: Why did you come to St. Dunstan’s, and why do you stay?  

I started coming to St. Dunstan’s in late 2018. The first time I came was much earlier than that. It must have been about ten years ago, shortly after the Reverend Miranda Hassett started here. Like many of us here today, I grew up in a different church tradition, a different church culture. To me church has always meant community, and mine was a strong one. And I’d come to believe that my experience was an anomaly, one that could not be duplicated. Going to church anywhere else, when I bothered to go, felt hollow. 

But it was important to me that I give my child an opportunity to develop his faith. So when I moved to the Madison area, it was important to me that I find a church that was universally accepting, one that truly welcomes all comers and recognizes that each and every one of us, regardless of sexual orientation and gender expression, is made in God’s image and is to be celebrated. I knew that such a church, if I was to ever find one again, was where I needed to be and where my child needed to be.

It was easy to see on the website that St. Dunstan’s was indeed such a church. So I came to St. Dunstan’s, with my husband and my then-four year old, and tried to hide in the back row, like I always had when going into any church other than the one in which I was raised.

Let me tell you: that did not work. You can’t hide in the back in st. Dunstan’s. I mean, some of us still try sometimes, but it’s really really hard.

I have come to understand that St Dunstan’s was in the incipient stages of a transformation back in that time. A renaissance, if you will. Like many churches that I had been in, almost everyone in the pews was two decades older than I was, and often older. The only kid my child’s age was Reverend Miranda and Phil’s youngest child.

But the good people of St. Dunstan’s understood that without new members and kids around, it’s difficult to keep a church alive. And so they were making young families a priority, and were excited to see mine there. After church I tried to sneak out like I usually do, but failed miserably. The kind people of St. Dunstan’s wanted to make sure we knew that we were wanted and welcome. I didn’t know what to make of that! I wasn’t ready to belong again, not like that. So to reward their eagerness, I stayed away. For years, actually.

Until it became apparent that there was no way I could be happy, no way I could raise my child with the values that are so important to me in a community of faith, other than the one at St. Dunstan’s. So we returned years later to discover that the Reverend Miranda and the good people of St. Dunstan’s had breathed more life into the church. It was growing. St. Dunstan’s was making it a priority to make children an active part of the community. Miranda had completed a sabbatical to learn more about how to include kids as active participants rather than disruptive afterthoughts, and it was working. 

Keeping this community going during the pandemic, when so many kids were isolated and only connected with others through online video games, was no small feat and worth more than I can possibly say. Without St. Dunstan’s, I sincerely doubt that my kid would be the happy, more or less well-grounded kid that he is today, and I know that to be true for a lot of us.

The St. Dunstan’s youth program is amazing. When my kid is here he knows he is wanted. When I can’t get him here for church services, he is still super connected to the church through the youth program – the incredible educational and fun sleep-away camps, games, campfires, and more, thanks to Sharon Henes, JonMichael Rasmus, and now, Isa, and Anna too. And so, so many others. And he knows that church and his relationship with God and community is not dependent on putting on a show or going through the motions, because it’s what you’re supposed to do, but rather about meaningful participation and belonging. 

So why do I stay? I stay because of Reverend Miranda. I stay because she is so accepting and loving and wise, and because I am so grateful for her educated insights in the stories ofd the Bible, and because of her amazing capacity to work with us, make us all feel loved and accepted, and inspire us to do more. 

I stay because of the volunteerism at St. Dunstan’s, and the youth group, which until this last year was entirely run by volunteers.

The people of St. Dunstan’s, all of you, are amazing. I learn so much from all of you. We step up for each other to the extent that we are able, because we know that if we don’t, things don’t happen. 

Our community does not succeed without our most important resource, and that is ourselves. We are not a church where we can just hide in the back. Not just because we don’t let each other hide but because we know that if we do, we do not succeed. We create climate initiatives and tap trees and install solar panels and create Scripture dramas for our kids and provide music for services when we were without a music minister,  even if that meant dusting off our super rusty piano playing skills or singing a cappella, because that’s what it takes sometimes, and supporting one another in heartache and joy, and everything in between. 

We step up for our community. Through our new partnership with Jewish Social Services, we have collectively spent thousands of dollars and many many hours in grocery stores, with groceries spilling out of the cart, and learning where to buy culturally appropriate food for refugees and asylum seekers, so that they have a stocked pantry when they arrive in Madison. Because if we don’t step up for each other and our community, who will? 

We each go through times when we can’t contribute as much of our time and talent, for all kinds of reasons. I’m going through one of those times right now myself. So sometimes our contributions ebb and flow. But I know that you all have my back because you have told me so.

So why do I stay? I stay because I am needed by all of you and because I need all of you. I stay because my kid needs you; I stay because you need my kid, and other kids who have infused life into our church.

I stay because I cannot just sit in the back and let everyone else step up.

To that end we give our time, our talent, and yes, our financial contributions to the church, indeed, to each other; because if we don’t, we know we don’t work. We can’t sit in the back and expect church to keep happening.

We can’t always give what we want to – what kinds of contributions we give often fluctuate – but we give what we can. 

And so I come to you all today to ask that you continue to do so. To continue to give what you can, with the understanding that what we can do varies for all of us over times as we progress through different parts of our lives; and to ask if it is possible, for you to increase your giving if you are able. Because if we don’t, who will? 

Financial report, October 2023

Budget Summary, Third Quarter 2023

Income 

On the income side, we are running a little behind on pledge income, but we find we usually catch up towards the end of the year; in addition, some new members and others are giving very regularly and generously. Plate, special occasion and pledged giving, taken together, are almost exactly on budget. 

The biggest challenge on the income side is that rental income from the Rectory has been lower than anticipated, due to a pause between tenants for some needed repairs. New tenants are moving in and we will start to receive rental income again soon. 

We are not yet generating much building use income from the Parish Center. If you know of a group or event that might like to use one of our spaces, please put them in touch! 

Overall, thanks to a special gift, as well as people’s generosity with plate and pledge giving, we are only about $3000 behind budget on the income side. 

Expense

Lay Staff expenses are below budget due to the vacancy in the music staff role over the summer. Outreach will give away their full budget before the end of the year, as usual. 

Our Buildings and Grounds expenses are high due to high utility bills, and snow plowing expenses from last winter/spring. However, our electric bill for September was $53! While we expect bills to go up again as we turn on the heat (which is largely gas-powered), we are still excited to see the impact of our new solar panels in this way. 

Other areas of the budget are pretty close to budget, overall – some a little low, some a little high. Overall, we’re about $7000 over budget on the Expense side at this point in the year, due mostly to utility and snow removal expenses.

Overview

Our budget for 2023 was a deficit budget to begin with. Given our current income and expenses, income is about $17,500 behind expenses right now. We hope we can improve on that in the remaining months of the year, through managing our expenses wherever possible and through the the continued generosity of members and friends. 

What does this mean for St. Dunstan’s? We are not in immediate financial danger. We don’t have any debt, and we do have some funds and assets that help cushion us in a year like this. However, as we explain in our fall Giving Campaign materials, we’re not in a position to cover deficit budgets indefinitely. 

There are lots of signs of vitality and hope in our congregation. Your parish leaders are trying to discern wisely about how we feel called to grow and serve, without making too many decisions on the basis of money. On the other hand, we know there is some big-picture work to do on moving towards greater financial sustainability for our parish. Please pray with us for wisdom, hope, and possibility. 

If you’re interested in joining the Finance Committee, to be part of financial planning and decision-making at St. Dunstan’s, talk with Rev. Miranda or our Treasurer Val McAuliffe.

Bulletin for October 22

The link for the Zoom gatherings is available in our weekly E-news, in our Facebook group St. Dunstan’s MadCity, or by emailing Rev. Miranda:  .

THREE WAYS TO USE AN ONLINE BULLETIN…1
1. Print it out!

2. Open the bulletin on one device (smartphone or tablet) while joining Zoom worship on another device (tablet or computer).

3. On a computer, open the bulletin in a separate browser window or download and open separately, and view it next to your Zoom window

Homily, Oct. 15

Banquet Parable Parallels

Please click the link above to get the document referenced in the sermon!

  1. Matthew’s parable 
    1. Why read this today? Revised Common Lectionary. 
      1. We get Matthew’s version of this parable, which is also in Luke, and I believe Matthew’s version is pretty distorted – – why it sounds like such a terrible party!  
        1. A wonderful paper I found exploring this parable, by Ernest van Eck at the University of Pretoria: “Almost all scholars agree that the Matthean version of the parable is secondary.” 
  1. Look at page – comparisons. 
    1. Matthew and Luke are two of the four Gospels (explain). 
      1. Mark is the earliest written Gospel. 
      2. Most Biblical scholars agree that Matthew and Luke both draw on Mark, AND seem to have had access to another source that seems to have been a collection of Jesus’ sayings and parables. (Q source)
        1. There are debates about that hypothesis but it’s held up pretty well over time. 
        2. So when we see something in both Mt and Lk, that isn’t in Mark, we might guess that they got it from Q; & then they both maybe put their own spin on it & worked it into the narrative in their own way. 
    2. And then there’s Thomas. 
      1. Gospel of Thomas – discovered in 1945 as part of a cache of ancient documents found in Egypt. 
      2. Dating uncertain; probably sometime in the 2nd century, later than the canonical gospels, but built on/contains some earlier material. 
      3. It is a sayings gospel – no narrative, just teachings. Overlaps by about 2/3 with the things Jesus says in the canonical Gospels. 
        1. Some of the other stuff is … real weird. 
          1. “Blessed is the lion which becomes man when consumed by man; and cursed is the man whom the lion consumes, and the lion becomes man.”
          2. “Whoever has come to understand the world has found (only) a corpse, and whoever has found a corpse is superior to the world.”
          3. Or my favorite – simply: “Become passers-by.”
        2. Thomas likely the work of early Christian sect – a group that had split off from the mainstream church – had this set of their own teachings (“secret” teachings of Jesus), reflecting a more gnostic perspective. 
          1. Gnostic – spell it. Gnostic movements or wings within many religious traditions. 
            1. Characteristics: Emphasis on secret knowledge; intentionally cryptic; usually a strong sense of dualism between body and spirit, this world and another divine world. 
        3. The point here is: Thomas is weird. I think early church leaders were correct in deciding that this gospel did not belong in the Christian scriptures that would be carried forward as our holy text. 
          1. But, when it also has a parallel text to something that’s in our Gospels, it can be interesting and informative to look at it alongside!
  1. So, let’s look. 
    1. We’ve already heard Matthew. Will someone read Luke’s version? Skip the part in italics; it shows us how Luke puts this parable in the context of a dinner party. 
      1. [Have somebody read it]
      2. Now let’s hear Thomas.  [Have somebody read it]
    2. Comparing these texts… 
      1. All the really scary stuff in Matthew – the king sending troops to murder the invited guests and burn their city! The guests who weren’t dressed correctly being thrown into outermost darkness! – that is JUST in Matthew. And there’s strong reason to believe that’s Matthew’s editorial voice. 
      2. As I’ve said before: Matthew lived through the destruction of Jerusalem by the Romans in the year 70, after the Jewish revolt that started in 66. He makes sense of that trauma by blaming it on the Jews who rejected Jesus as Messiah. 
      3. Sending troops to kill the guests and burn their city is describing what happened to Jerusalem. 
      4. The wedding garment part is just weird. But it’s very clear that this is also Matthew’s addition. 
        1. “Where there will be weeping and gnashing of teeth” appears SIX TIMES in Matthew; ONCE in Luke; nowhere else in the Bible. 
      5. So: Matthew has stamped this story, as he received it presumably from Q, with his own trauma and rage. Why I’m mad that the RCL gives us his version!
    3. Comparing Luke and Thomas… 
      1. A lot more similar – quite recognizably the same story. 
      2. Luke’s framing of this parable: Jesus is at dinner at the home of a person of status. He criticizes the way people invite “friends and relatives and rich neighbors” who will invite you back in return – so your hospitality only seems like generosity when it’s actually part of a system of honor and reciprocity where you gain status by hosting an event, and will be given favor in return. 
        1. Jesus suggests pointedly that people try having a dinner party for people who can’t invite them to an equally nice party in return. 
      3. Van Eck notes that some scholars say the inviting of the poor, crippled, blind and lame is something Luke has added to the parable, because it’s the kind of thing Luke likes to emphasize. However, says van Eck, you can also flip that: “Because eating with the poor, crippled, blind and lame was so important for Jesus, Luke included it [here].” There are other passages that support that conclusion! 
        1. Luke – third invitation – “roads and lanes” – the host wants to fill their home. 
          1. Social geography of first century Palestine. People in your neighborhood, likely invitees, would share your social status. The farther you go out, the bigger the social drop in who you’re bringing into your home. A big deal, in a very status- and honor-conscious society. 
          2. This third invitation feels very Lukan. Even though I think Luke is right to understand the inclusion of the marginalized as central to Jesus’ message and mission, it also seems very possible to me that Luke added on that final invitation to really drive the point home. 
      4. Thomas – More elaborate and specific excuses, and an explicit anti-business slant. Those making excuses are too busy making money off the backs of their neighbors to come to this party. “Buyers and traders will not enter the places of my father!” 
        1. Thomas is not interested in who *does* end up at the party. That part is totally absent here. 
          1. Lots of stuff in Thomas that does have parallels in the Gospels is shorter, abbreviated. 
          2. But also: In gnostic thinking, defining who’s out  can be as important as defining who’s in. So it tracks that Thomas frames this story as a story about how terrible business people are. 
        2. What Thomas’s text does, though, is possibly add weight to Luke’s version as being more likely closer to the original. A lot more like Luke than Matthew. 
  1. Jesus’ “original” parable? 
    1. Everybody takes whatever Jesus actually said, and tries to make sense of it and re-tell it reflecting their concerns. 
    2. Is it possible to peel away the layers and get to Jesus’ original teaching – and what Jesus meant by it? 
      1. Somebody hosts a party – a banquet. They start by inviting the usual suspects – people with existing connections and relationships, people of comparable social standing. 
      2. But those people don’t want to come. 
        1. Van Eck’s paper: A new idea for me – The excuses are snubs. I always kind of saw that, but had never thought about it. But the universal refusal of the first round of invitees means something. 
          1. The invited guests in the story feel like this party is not the place to be. Van Eck says: “Attendance was socially inappropriate.” Maybe they don’t want to be beholden to that host – to feel like they owe them a favor. Or maybe that host is not generally socially esteemed. 
          2. A surprising and provocative idea for me because this is one of the parables where it seems like the central figure is a stand-in for God.
            1. I can understand feeling cautious about owing God a favor, or getting drawn into God’s social circle! God is weird and unpredictable, keeps strange company, and often makes big demands! And in our time and place, being known to be a friend of God does not generally boost your social status!
      1. The rejection of the first round of invitees ties in with a lot of the passages in the Gospels about people who feel like they don’t need what Jesus is offering. It’s easy for me to see this as part of Jesus’ story. 
      2. But the host really wants to have this party. Everything is ready! The food, the drinks, the music! They need some people to join their celebration. So they send out their slave to invite literally anyone they can find. 
        1. People who are usually not invited to the party, get invited to the party. It becomes a wild chaotic gathering of misfits, outsiders and weirdos. Presumably they eat and drink and dance and have a grand old time. (And let’s be clear, nobody accuses them of wearing the wrong clothes and throws them into outermost darkness.) 
      1. It makes me happy to think about what this means for the guests. Lots of us know what it feels like to not be on the A-list of invitees for something or another. Joyful to think that God’s party isn’t like that. 
    1. Van Eck: Not just what this means for the guests but what it means about the host. 
      1. This host rejects the expectations of their time and their social class, and instead gives to those who cannot give back; breaks down social norms about who does and doesn’t belong, status and class, purity and pollution; and treats everybody as family. (Van Eck, paraphrased) 
      2. The glimpse of God’s way of doing things that we get through this parable, as Jesus likely told it, is a glimpse of a world in which those with social standing and power do not “ostracize or marginalise the so-called unclean or expendable.” 
      3. And, Van Eck points out: “Like the host in the parable, Jesus regularly associated with the so-called ‘impure’ and ate with the so-called ‘sinners’ of his day.” And seemed profoundly unconcerned about how this might affect his own social status – choosing instead to care about those with whom he spent his time, their needs, their hopes, their hearts and souls. 
    2. That’s the core of this parable, which it’s almost impossible to pry out of Matthew’s terrifying anti-party. That’s the message of a Savior I want to follow – and the vision of a holy banquet I’d like to attend. Amen. 

Source:

VAN ECK, Ernest. When patrons are patrons: A social-scientific and realistic reading of the parable of the Feast (Lk 14:16b-23). Herv. teol. stud.,  Pretoria ,  v. 69, n. 1, p. 1-14,  Jan.  2013 .   Available here. Accessed on  10  Oct.  2023.

Bulletin for October 15

The link for the Zoom gatherings is available in our weekly E-news, in our Facebook group St. Dunstan’s MadCity, or by emailing Rev. Miranda:  .

THREE WAYS TO USE AN ONLINE BULLETIN…1
1. Print it out!

2. Open the bulletin on one device (smartphone or tablet) while joining Zoom worship on another device (tablet or computer).

3. On a computer, open the bulletin in a separate browser window or download and open separately, and view it next to your Zoom window

Bulletin for October 8

The link for the Zoom gatherings is available in our weekly E-news, in our Facebook group St. Dunstan’s MadCity, or by emailing Rev. Miranda:  .

THREE WAYS TO USE AN ONLINE BULLETIN…1
1. Print it out!

2. Open the bulletin on one device (smartphone or tablet) while joining Zoom worship on another device (tablet or computer).

3. On a computer, open the bulletin in a separate browser window or download and open separately, and view it next to your Zoom window

Homily, Oct. 1

Today we celebrate the Feast of St Francis of Assisi. 

St Francis’ feast day – commemorating his death in the year 1226 – is part of WHY churches are increasingly celebrating a Season of Creation in late September and early October. 

Francis is a widely-beloved saint, and a strong voice within Christian tradition for honoring God through love of Creation. 

Many churches around the world observe the feast of Francis with a service of blessing animals – as we do. 

I have heard criticism of pet blessings as a superficial engagement, almost a trivialization of Francis’ life and message – of turning something cute that was actually radical and important.

I think pet blessings are important too – but I take the point.

So who was Francis, and what was he about? 

Francis’ life and witness have “held up” remarkably well for someone who died just under 800 years ago. There are lots of ways in which he pointed towards values and ideas that are more mainstream within Christianity or culture today. 

Francis was born into comfort, the son of a wealthy cloth merchant in the Italian city of Assisi. Even as a young man he felt conflicted between enjoying fine clothes and a carefree life, and compassion towards the poor. After a season of spiritual seeking, one day, while praying in an abandoned chapel called San Damiano, he had a vision of Jesus Christ and heard Jesus tell him, “Francis, go repair my church, which lies in ruins.”

At first Francis thought Jesus’ words referred to the decrepit chapel where he was praying, and he sold some of his father’s cloth to repair the building. This led to conflict with his father, which ended when Francis renounced his family and inheritance. 

He started dressing like the poorest peasants of his region, in a coarse brown wool tunic tied at the waist with rope. 

Intentional poverty would become a cornerstone of his movement and way of life – to prevent being compromised or distracted by worldly wealth and luxuries. 

Francis began preaching to the ordinary people he met – a message of caring for one another, making amends for one’s wrong deeds, and seeking peace among all. 

He proclaimed respect and care for every human being, saying, “Your God is of your flesh; God lives in your nearest neighbor, in every person.”

People started to follow and emulate him. A young noblewoman, Clare, was drawn to Francis and his teaching, and Francis supported her in forming a religious order for women – a counterpart to his group of male followers, who came to be called Franciscans. 

Francis lived during the time of the Crusades – a series of military conflicts between Christian and Muslim powers. Yet in 1219 he undertook a peaceful mission to meet with a Muslim leader in Egypt, securing the right for Franciscans to live and travel in the Middle East for centuries to come. 

Francis invented the Nativity scene, using real people and animals to create a sort of living diorama of the original story of the birth of Christ, in order to help common – and illiterate – people imagine and contemplate that great event more fully.

And Francis believed that nature was a mirror of God, calling all living things his brothers and sisters, preaching to birds, and making peace between a fierce wolf and the town of Gubbio. 

In this season, we’ve been opening our 10AM worship with part of a hymn or poem that Francis wrote, best known as the Canticle of the Sun, which praises God by praising parts of God’s Creation, like Brother Fire, Sister Water, and Sister Mother Earth.

In his 2015 letter Laudato Si, calling Roman Catholics to care and advocate for creation, Pope Francis wrote, “[Francis] was a mystic and a pilgrim who lived in simplicity and in wonderful harmony with God, with others, with nature and with himself. He shows us just how inseparable the bond is between concern for nature, justice for the poor, commitment to society, and interior peace.” 

I think Pope Francis is right to point to Saint Francis as a model for the necessary integration of care for humanity, care for creation, personal self-discipline and spiritual growth, and peace and justice work. 

Today I’d like to take another step in thinking about how it informs and enlarges our theology when we take other living things seriously as our brothers, sisters, and siblings. 

We know it’s important to many of our members that St. Dunstan’s strives to be fully inclusive of LGBTQ+ people. When we ask folks why they chose this church, it comes up a lot – that we are open about our commitments and that we’re working to move beyond mere words, to becoming a community that is safe, affirming, able to learn and improve, and willing to stand up and speak up when our members and their loved ones are at risk. 

Often, in the public square, people who are opposed to or suspicious of LGBTQ+ equality will talk about Nature as part of their case. Whether that’s about sexual orientation and assumptions about how people are “supposed to” use their organs – or about gender identity and what someone’s DNA or body parts mean about how they should live in the world. 

Either way: the message is that being affirming of LGBTQ+ people is against Nature – and therefore against God’s intentions, as the Creator and Author of nature. 

The thing is: that’s a very limited view of Nature. When we approach God’s creation with loving attention and respect – as Francis did – we find that it’s often more complex, messy, and interesting than these deterministic binaries. 

During our Creation Care Camp week with our middle school youth this summer, one of our most exciting outings was to Heartland Farm Sanctuary, in Stoughton. 

We knew that our group would learn about the treatment of animals used for meat, eggs, and milk, and about humane alternatives. We didn’t know that we’d also learn more about what’s “natural” in terms of sex and gender. 

The kids’ eyes got very big when we met Daisy the dairy cow. Daisy was born intersex, with both male and female organs. 

She was sent for slaughter, since she was judged to be unlikely to produce much milk. She escaped, which led her eventually to Heartland, where she is well-loved and well-cared for.  

Our group was surprised to learn that the biology of sex assignment can be complicated and can lead to problems, even for non-human animals!

And then we met Cream Puff the goose. Cream Puff is a domestic goose who was rescued from a pond after the Canada geese they had been hanging out with flew south for the winter, leaving them alone and lonely. 

At rescue, Cream Puff was examined and determined to be a female goose, and was acting like a female goose. But as they settled into their new environment at Heartland, Cream Puff started to show some of the distinctive behaviors of a gander – a male goose. It turns out it’s not unusual for some kinds of birds to spontaneously change their gender behavior and even biology! 

Is it appropriate to apply the human concept of “transgender” to Cream Puff? Probably not.

But is it appropriate to look to Nature to justify rigid identities and categories of sex and gender? Not really! 

Looking to science – and particularly to biology – to help us understand the complexity of human gender and sexuality isn’t necessarily a helpful path. That can lead us into other tangles. 

We are, all of us, more than our genes or our body parts, just as we are more than what our culture and history tell us to be. 

But what science CAN show us is that Nature is not on the side of simple, limited, or unchanging ideas about sex and gender. 

Today, three days out from the feast of St. Francis, and ten days out from National Coming Out Day on October 11, I want to call us to join Francis in seeing Creation as a mirror of God, and taking seriously our kinship with all living things. 

Our parish Creation Care Mission Statement begins, “In response to the creative love of God made known to us in the beauty, complexity, and holiness of the created order…” then lays out our hopes and intentions – cultivating love of creation, serving as caretakers and advocates, and so on.

Our commitment to being an inclusive parish – to the growing and learning and stretching that that entails – is one of the things we do in response to the creative love of God made known to us in the beauty, complexity, and holiness of the created order. 

Being affirming IS celebrating Nature in all its diversity, ambiguity, and mystery. Thanks be to God. 

Let us pray. 

Most high, omnipotent, good Lord, grant your people grace to renounce gladly the vanities of this world; that, following the way of blessed Francis, we may, for love of you, delight in your whole creation with perfectness of joy; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

6205 University Ave., Madison WI

St. Dunstan's Episcopal Church