We are almost 1/2 way to our goal! We have engaged in over 800 hours of building congregational vitality, dismantling structural racism, and eradicating systemic poverty. Thank you to the participants from 13 churches. Way to go Denver Presbytery!!!
Spend an hour this week learning about the systems that perpetuate poverty and racism and then find an opportunity to engage to eradicate those systems and structures.
Email photos to Matthew25@denpres.org or tag on social media.
#WEAREDENPRES
DEVOTION
The Matthew 25 Initiative of the Presbyterian Church USA interprets Matthew 25: 31-46 as a call to change some organizations, both organizations within the Presbyterian denomination and social structures in society at-large. As members and congregants of a presbytery that has embraced this initiative, we are becoming familiar with the Matthew 25 goals to vitalize our congregations, dismantle structural racism and eradicate systems that create or maintain poverty in our communities.
In this scripture we are required as Christians to engage with individuals and families in need of acts of kindness – feed the hungry, give drink to the thirsty, clothe the naked, visit the prisoner, care for the sick, welcome the stranger – essential acts of loving our neighbors.
Reviewing the actions of the Matthew 25 Engagement Challenge, many of us are engaging in these ways. We’re preparing lunches for homeless people, working in food pantries, building an affordable home, “accompanying” families from Central America, Mexico, and the Republic of Congo, among a variety of other engagements. All this Matthew 25 work is awesome!
Yet, further reflection on the text reminds us that we are reading this text not through the eyes of 1st century people under the rule of Rome, but through the eyes of 21st century Christians living in a democracy. Equally important, we are reading from a perspective of Christians who have power and privilege in the world Christ requires us to engage. As Presbyterians, we have been and, for the most part, continue to be, members of the “dominant caste,” described by Isabel Wilkerson. And, unfortunately, our caste has crafted laws, policies and practices that have allowed racism and poverty to persist.
Understanding Matthew 25 from the perspective of “dominant caste” Christians leads the Church to be called to help dismantle structures and systems that often result in hunger, imprisonment, poverty and unwelcoming acts and attitudes towards our neighbors. Such a mission requires actions that change laws, policies and practices.
Our Stated Clerk, Olivia Hudson Smith, reminded the Presbytery’s Matthew 25 team that in this week, May 25, is the anniversary of George Floyd’s murder. We grieve, for we know structural racism led to his death. Recognizing structural racism in Colorado, members of two Matthew 25 congregations are responding by advocating for the passage of a bill in the Colorado Assembly that would reduce the use of a suggestive and unreliable identification procedure used by law enforcement to identify suspects when a crime is committed. It is intended to improve justice especially for communities of color and low-income residents by preventing imprisonment of persons wrongfully convicted of a crime. Whether or not the bill becomes law, these people of faith will have contributed to an effort to change law enforcement practice and taken a step toward dismantling structural racism in Colorado. This Matthew 25 work is awesome!
Questions for us as we reflect on Matthew 25: 31-46,
What power and resources does each of our congregations use to dismantle structural racism or eradicate systemic poverty?
To what extent does our Christian mission include reforming laws, policies and practices that allow the persistence of racism and poverty?
Jean Demmler, PhD, is a member of Capitol Heights Presbyterian Church and past Moderator of the Presbytery of Denver. Currently she co-moderates the Journey With Migrants Mission Partnership. Jean is a sociologist whose areas of concentration have been state and local mental health systems and the sociology of religion.