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April 24, 2011

Easter Sunday. A. Year

Acts 10:34-43 or Jeremiah 31:1-6

Psalm 118:1-2,14-24

Colossians 3:1-4 or Acts 10:34-43

John 20:1-18 or Matthew 28:1-10

This Easter Sunday reminds us of our mission to create spaces that everyone can belong and where they can be restored. Party the resurrection is to see and acknowledge the pain of others, hoping to restore them to full membership in the community that loves and accepts them.

Allow the human need to belong to a community, with the grief of being rejected or exiled by the very community they want to belong, is an important social problem in the LGBT community. Scriptures are full of requests for reversal of roles, promises of restoration and excluded who are made to feel welcome at the banquet table. Social anthropologists cite a similar phenomenon they describe as social status "included / excluded."

Who is included / excluded in our community? How can we change these roles or eliminate them entirely?

In Matthew 28:1-10 and John 20:1-18, we hear Mary Magdalene's encounter with the risen Christ. The hallmark of John's Gospel passage is that Mary is crying alone . She cries because he sees that the stone has been removed from the grave for someone. Imagine, if you want, do what Jesus did for Mary Magdalene. No matter what you think might have been socially inappropriate in Mary Magdalene, her encounter with Jesus changed their social status excluded to included. And she loved him unconditionally.

In the gospel accounts of Jesus' tears of Mary is displayed in full. She witnessed death that Jesus suffered a cruel, ruthless and agony. All she can do for now is to take care of your body. Imagine their distress when it comes to the tomb and see that has been disturbed. She seeks comfort from the other disciples. So why do not you give? Why not recognize the other disciple Peter and his affliction? Why leave Mary weeping outside the tomb? Again, Mary cries alone. But it's quite interesting that Mary can see things that the male disciples, apparently could not: two angels. And then she sees the risen Christ.

Are we guilty of passing or failing to recognize the pain of someone, like the disciples did to Mary?

In Jeremiah 31:1-6, God makes a covenant with the people of Israel that always belong to God. The Holy comforted Israel with the promise of restoring the fortunes of Israel and Judah, and return to the land they once owned. The restoration will include construction of community (verse 1), rebuilding of the city (verse 4) and agricultural abundance (verse 5). In other words, the people of Israel will always have status listed for God, like Mary Magdalena has a status included for Jesus because she saw him alive before anyone else.

found

reinforced the idea of \u200b\u200bthe promise of contact and comfort Jesus in Acts 10:34-43, which illustrates the theme of liberation, when Peter preached his last sermon evangelist. Peter begins by proclaiming that "I truly understand that God shows no partiality, but in every nation who fear him and the justice done" (verse 34 and 35). About love and salvation God does not respecter of race, gender, sexual orientation, profession or any status. The special status or property of someone within the diverse range from the very creation of God, can not prevent anyone from the love of Christ. However, the questions that remain are "what is fair?" and "who is acceptable to Jesus Christ?"

What are we doing in our churches to give LGBT brothers and sisters a similar sense of belonging and restoration?

questions to these questions can be found if we seek God, particularly in our own private places of confrontation, these places where we judge ourselves sinners, where our fellow human beings, checked our sinfulness and more importantly, where we are confronted by God. In those places where we experience severe pain, alienation or embarrassment, Christ promises out to meet us. If we take advantage of Christ and the generosity of their love, we cling to the promise of the warning that Peter expressed when he says "that all that he [Jesus] will believe, receive forgiveness of sins through his name" (v. 43). Considered and experienced all things, is to believe in Jesus that ultimately matters. All the passages of Passover this week echoed the call to the membership and restoration.

inclusive Prayer

Risen God, forgive

for the times in which we have ignored

who are wounded among us.

Forgive us when we are those who hurt.

Forgive us when we are indifferent between them.

Help us to see those who do not see. Help us feel your pain.

Give us the strength to fight for the rights of all

to belong to our community.

Give us the strength to scream and use our voice

by those of us who have no voice.

we be agents of your life resurrected:

looking to hear, see, feel and include

to those we have ignored.

to assume this day as the beginning of a new time,

in the life of this community.

In the name of Jesus Christ, our resurrection and our Peace. Amen.

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Palm Sunday: inspiration and strength thanks to the vitality Life

April 17, 2011

Palm Sunday. A. Year

Psalm 118:1-2,

19-29 Matthew 21:1-11

(The commentary focuses on this occasion, in the readings for the celebration of the entry into Jerusalem.)

Jesus, soon to be rejected, it becomes the source of support and liberation for a people who seek strength and change.

The two readings of the conclusion of the Palms, Psalm 118:1-2, 19-29 and Matthew 21:1-11, share the imagery of the grand entrance into the city with thanksgiving, singing and waving branches. A further connection between these two passages in the psalm quotation Matthew: "Blessed is he who comes in the name of the Lord" (Matthew 21:9, Psalm 118:26). Historically, this psalm was the last of the Hallel psalms sung in the Jewish holiday of Passover. Use of this psalm echoes of the celebration of Easter, and the collective memory of the liberation of God's people from slavery and oppression.

What are some of the "celebrations" unexpected in the collective memory of your congregation and community LGBT extolling the liberating action of God?

The strangeness, however, the scene of Matthew in Chapter 21 is not mitigated by its connection to the Psalm. We see Jesus riding a donkey and a colt with a great multitude of believers shouting, "Hosanna to the Son of David: Blessed is he that cometh in the name of the Lord Hosanna in the highest heaven (verse 10). Only a few believers could imagine and worship this meek humble man on two mammals. Only a believer could behave with such exuberance around such patent ruling materially impoverished. Intellectually, what impression so ironic and incongruous provides this scene.

But
these believers, similar to those of the psalmist of Psalm 118, demonstrate a certain knowledge and elated that their Messiah has come. Both passages refer to the entry of a ruler and festive celebration of the goodness of the Lord. It lets us glimpse the liberating nature of the actions of praise and worship which in essence are truly a full body experience. Interestingly, the personal holiness or lack thereof does not seem to be an impediment to the praise and worship. Christians often we miss the shot when we should be free of guilt or sin is the fundamental criterion for relationship with divinity.


We wonder who in the crowd in Matthew 21 or participating in the liturgy of Psalm 118, was truly fair and meek. Only God knows and someday will judge righteously. Sin, real or sense, does not affect one's ability to move closer to God. In fact, sin gives all the more reason to seek the face, the grace and mercy of God.

How stereotypes have hindered you, the LGBT community and your own faith community and alabéis seek God? What are some constructive ways to overcome those negative stigmas?

Finally, the community of the Psalmist and the community around Jesus gathers around these entries with joy and thanksgiving. The entry of Jesus, however, cause other side effects: agitation (Matthew 21:10). Literally, the entire city of Jerusalem was moved. His reaction sets in motion the events that led to the death of Jesus. The entry of an individual who represents the resistance and liberation naturally inspires two reactions: Thanksgiving and excitement about others.

How can we be a catalyst for resistance and liberation, and how we prepare for reactions both Thanksgiving and agitation?

inclusive Prayer
Perhaps prayer and proper reflection of the Scripture passage today comes from the book of Psalms . By meditating on Psalm 118, ask yourself: "How do I encourage the Jesus movement to the mission and victory in my own life mission?

Psalm 118:1-8, 14-17

1 Praise the Lord , for he is good;
His love endures forever.

; 2 proclaim the people of Israel:
"His love endures forever."
3 proclaim the descendants of Aaron
"His love endures forever."
4 proclaim that fear the Lord :
"His love endures forever. "

^{5 From my distress} I cried to the Lord ,
and he said give me liberty.
⁶ The Lord is with me, and I have no fear;
what I can do a simple mortal?
⁷ The Lord is with me, he is my helper;
I'll see on the floor to those who hate me!

⁸ is better to take refuge in the Lord
to trust in man.

¹⁴ The Lord is my strength and my singing;
he is my salvation!

15 Shouts of joy and victory resound
in the homes of the righteous:
"The right hand of the Lord performed feats!
¹⁶ The right hand of the Lord is exalted !
The right hand of the Lord deeds done! "

¹⁷ I shall not die, I will live
to proclaim the wonders of the Lord .

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April 10, 2011

5th Sunday of Lent. A. Year

Ezekiel 37:1-14 Psalm 130

Romans 8:6-11 John 11:1-45

Breath God gives life to the body, and spirit of God dwells in the body. The body is called to life and vivacity. The body is affirmed. We dare to reject the body's rejection and accept God's acceptance.

so dear The passage of dry bones in Ezekiel 37:1-14 dramatically illustrates the theme of the texts of this week: God's desire not only to enjoy life, but vitality. It is ironic that this is a passage of Lent, when Lent is traditionally understood as a disciplined time suppression of enjoyment and vitality. We will go into a deep reflection on the ways of God, seen most clearly in the great sacrifice of Jesus on the cross. So we are expected to disciplined and deny the body to help the spiritual growth and development.

How typically understand Lent? Why do you think that Lent is usually associated with body practices such as diet, fasting and abstinence? How could you get closer to God during the remaining days of Lent to celebrate the body instead of denying it?

Ezekiel 11:1-45 and John offer a different view. In fact, the sign of God's presence and power is just around the body to life. Homophobic culture insists that LGBT people crucify their vitality (living celibate) to be considered righteous in the church. However, we prophesy of the resurrection for all those people. Like Ezekiel calls on Israel to leave the grave of exile in cultural life and vitality, and LGBT people are invited by God to get out of denial and self-loathing, guilt and failed attempts at forced celibacy. We are called to life (authenticity) and vitality (passion).


In the Gospel of John, living the life comes when we left the tomb (the cabinet) and vitality comes when we get rid of our mortise (unleash the body). It is interesting that at the end of Ezekiel 37:7-9 emaciated bodies end with sinew, flesh, skin and ruach (spirit) but without clothes. Similarly, Lazarus just the same way to ask Jesus to be removed the shroud (John 11:44). The nudity is celebrated here as a call from God to a new life. Just like when we are born, our bodies are exposed without shame.

How has the vision of the body and sexuality of our Christian traditions in search of LGBT lives rich, full and satisfying within the Christian community?

In this message of life and vitality, there is a sense of urgency. Juan shows unequivocally the error of Jesus believed that Lazarus would not die, so he waited before going to her. However, Lazarus died, Mary and Martha were understandably disappointed that the special friend Lazarus had not come when I had called.

Shall we also disappointed when we expect liabilities to the attitudes of condemnation, marginalization and scapegoating leading to death, which sometimes accumulate on LGBT people? Who suffers when we look at an opportune moment to talk? Or when we wait for a better time to assert our rights to life and vitality? Invoke Psalm 130 to justify our hopes. However, the wait (qwh in Hebrew) of the Psalmist school is an active waiting "like a relay runner gets up before you pass the baton. We should not wait for God to come, we must start the race before God handover.


Some use Romans 8:6-11 to defend the need to remove the body for spiritual growth. They show how he assumes the dualism of the Stoics opponents flesh against the Spirit. However, despite his insistent emphasis on the death of the body, in the final analysis until Paul has to compromise: " which rose from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you" (verse 11). In fact, it is for the vitality for what God calls us from death to life. It is our reasonable service to God, accept this gift of vitality.


What questions or discoveries haunt your mind after reading this reflection on God and the body? What is your prayer?


inclusive Prayer

God of our years of fatigue, the God of our silent tears.
We tried to live as we have been taught,
denying our bodies, denying our vitality.
However, we learned that this is not your way.
We have shuddered at the gift of vitality.
What we liked and we have rejected
ruefully insincere and vague guilt.
However, you come in search of us incessantly with your embrace,
with your acceptance, your love.
Forgive to reject your acceptance.
Forgive reject our bodies.
now accept your gift, as we are.
In the name of Jesus Christ fully embodied. Amen.

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Rocio Soria R. (Quito, 1979)

mentions:

David Ledesma Vazquez Ileana

Espinel Carlos Eduardo Jaramillo

R onduct graphic design studios, media, print media, Ecuadorian art and is currently pursuing a Masters in Literature. Published Footprint Concept ", a book with which he won the Second Prize in Poetry Contest, Universidad Central del Ecuador, 2003, also won the First Prize in the Inter-University Short Story Competition, Universidad San Francisco de Quito, 2005; International Award Poetry Fanny Leon Cordero, 2005, Bronze Medal in the Poetry Contest, Short Story and Essay, Faculty of Philosophy, Central University of Ecuador, 2006; I First Prize in the Book and the Rose, UNESCO - Pontifical Catholic University Ecuador, 2006. published "The Body of the Son", 2008.

He won the Prix

Espinel Ileana Cedeño, Casa de la Cultura Ecuatoriana, Núcleo Guayas, 2008 and was selected to integrate the First National Competition Anthology of Poetry, Cultural Workshop Return, Casa de la Cultura Ecuatoriana, 2009. He also published a book of poems titled "Isadora", 2009.

Part of his poetry has been collected in national and international anthologies, has been translated into English and invited to meetings within and outside the country.

• POETIC

There are matters that can not be treated differently than the poetry was useless addressed from other languages \u200b\u200bbecause they have the particularity of the poem , implicit invocation of the poem, prophecy, open fracture, the enjoyment or passion. There is no language like poetry to approach death, madness, loneliness, pain, old age, sadness, spirituality and other intimate matters of human beings.

The poem is a ghost who survives in a heartbeat from the locks of the body, a deadly poison, a precipice, a dream, a reptilian eye, a small fish in the sea of \u200b\u200ba corpse, a loose bone, gauze, a remnant, a syringe that delves into the joint cavities, a trapeze artist who jumps painfully insect inside ...

• POEMS

1

Place a napkin on the neck of the patient,

him on ice,

roll let a few drops to the bottom of his crack with the awkwardness of inconsequential things

with the cunning of those who survived but to do so has required tripping over their own shadows

or choke on his own saliva.

The man's face as if he were still burning within him,

less inflation and could raise

and start dancing with the Orchestra of the complaint.

calls his mother,

man calls his mother

though the call is a noticeable jump in the inside of your eyelid.

Place a napkin on the neck of the patient,

him on the ice, leaving

slip a few drops into the bag,

looking one ear of the patient to

whisper

but forgotten at the very moment

with the awkwardness of inconsequential things,

-human that is so disgusting and spits.

again bring his lips to kiss, starts

lobe of patients with teeth,

word you miss it,

the word always was a missing piece,

paralysis between the fingers.

moans, as if not enough with the orchestra of the ill,

as if it were not enough to silence the patient invertebrate.

Will they cry if

or just be a survival strategy,

or

a painless way to shame?

2

In the third movement instead of dying or swallow ,

fires its violence

is incomprehensible fragments of it yet.

false movements are inveterate

routines and ignominy acquire the highest degree of beauty.

In the third movement instead of dying or swallow,

fires its violence

and do not understand why the pain,

several requests, demands and inquisitions I do not understand

although very well understood.

there

several games in which despite shooting, I do not,

no answers that I know them in advance and that is it cheating?

-maybe the issue is no cheating,

mourn But I know why this new way of doing it?;

or just knowing mourn it is a trap.

In the third movement instead of dying or swallow,

fires its violence

and do not understand why the pain.

in fact although eventually die

not understand why the death, deaths,

deaths

tacit deaths

complete

deaths semiconscious,

perennial deaths

which are ...

3

Sadness,

the unshakable sadness,

the stillness of sorrow.

The voice names to the same God who, having lost their dye macabre bursts of laughter from the gap is pronounced

-violin embedded in her flesh "

The noise of the city enters the ventilation duct,

across both rooms,

background music is a collector of green water.

The windows of the house were closed forever,

a fine dust settles on things,

torture machines swinging in

tiny body.

Isadora holding the knife to cut bread,

opens a mouth in the thigh,

little elves possess

penetrating the wound again and again,

the cross whole

no screaming, just a shiver of objects, bottles

annealed in a symphony acid.

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Browse God

April 3, 2011

4th Sunday of Lent. A. Year

1 Samuel 16:1-13 Psalm 23

Ephesians 5:8-14 John 9:1-41

is true. We see and experience God through our bodies. That truth brings both healing and challenges. How do we hear the LGBT community and our friends the news?

LGBT People

they have been caricatured as often overly concerned by the body. Passages this week urges us to focus on the body. Therefore, may be particularly suitable to be read from a perspective friendly to LGBT people.

What could be the story of the anointing of David by Samuel in 1 Samuel 16:1-13? We the great "seer" Samuel, examining the children of Jesse to discern whom God has chosen. We see Samuel admiring the appearance and height of the first child of Jesse, Eliab, and concluding that this was the chosen one, only to be corrected with this memorable sentence: "This is not what the man sees , for man looks at the appearances, I look at the heart "(verse 7). However, it remains throughout the body as Samuel discerning God's choice. God uses Samuel's eye for male beauty, to "see" who would be the great king of Israel.

God uses our physical attractiveness, our ability to see and want to promote their purposes in the world. Despite the insistence of the writer of Ephesians 5:8-14 where the sexual body is hateful to the spirit, the body is stated in the story of the anointing of King David. David does not apologize for God's pleasure in your physical appearance. When dance without their clothes before the ark of the Lord in 2 Samuel 6, he insists on doing this for God and not by the slave girls, as he thought his wife (verses 16-20). The sense by which Samuel called the chosen of God, is the gift of sight.

Have you ever considered how God might use our ability to be attracted to your work? You know in any case? What is wonderful about this discovery? What worries or dangers also arise when we get carried away by our attractions?

The emphasis on the divine gift of sight continues our conversation on John 9: 1-41. Return the view is the urgent work of the kingdom of God revealed through Jesus-returning people to full capacity sensual, metaphorically -. Reading the Gospel of John draws to Jesus working (on Saturday), restoring wholeness (holiness "?) Through the violation of a code of holiness. And he healed left alone to defend his healing, and Jesus the healer (verses 13-17).

Is not this the predicament in which some people are LGBT and other oppressed people? God restores the full sensitivity and full appreciation of our embodiment as people equipped with race, gender and sexuality, but we are left alone in the community to defend our healing, and those who assist us in our healing. Some, surely, they may still insist that God does not heal LGBT people to assume their sexuality. Those ministers who support the full personhood of LGBT people, surely they are breaking the law of God, even Jesus was accused of doing (verse 16). These people expect us to be healed to get rid of the appreciation and celebration of our sexuality, our race or our gender.

What experiences have you had in the knowledge that God had released, but others questioned your authenticity? Or that those who expect to support you did not? How did this affect you?

However, John insists that some believe is endowed with vision, can not really see. And those who are considered blind, are in fact in full possession of their sensual skills. Is it not the responsibility of the beloved community to support the full expression our humanity? Is not the timing of the beloved community to defend and stand by those who come to the full humanity out of the closet, proclaiming his healing?

However, we must insist that blindness is not just a metaphor, it is not to stigmatize the blind as incomplete human beings. Actually, who are physically blind can also participate in their full humanity. Believing in Jesus is to experience the work of Jesus in their lives, being returned to the full humanity and full community. The work of Jesus, the kingdom of God, can only be experienced in and through the flesh. LGBT people and other oppressed people do not need to apologize to assume their flesh, for as Samuel, John and the psalmist insists (see Psalm 23: lying down in green pastures, still waters being driven, being comforted by the rod and staff of God), we experience is through the presence and the anointing of God.

How does it affect the emphasis that God is experienced through the flesh and work through it? How is it good news? What God tells you through this emphasis? Prayer

inclusive God

celebrate our bodies and our liberation from oppression,

help us to approach and support

who are in the process of coming out and being healed,

who are coming to the awareness of the gifts

of your presence in our own bodies.

Help us to realize that, as advocates of yours,

often do evil

and we end up oppressing whom you have delivered.

Forgive us for this mistreatment

and help us accept ourselves

like you we have accepted and released.

Amen.