|
If you experience any difficulties
with this site, please contact the
webmaster.
| |
 |
Biography | Responses
to Questions | Pastoral Summary |
Sermon |
|
 |
A higher resolution photo for
printing is available for download here.
Note: If you have difficulty
printing these web pages please use the download
links and print from
Word or Acrobat.
Biography:
Word PDF
Questions:
Word
PDF
Pastoral Summary:
Word
PDF
Sermon:
Word
PDF
The Rev Canon Pamela Jane
Mott
The Rev Canon V Gene Robinson
The Very Rev Robert L Tate |
|
|
|
|
|
"I firmly believe that Christ's good news was that God is with us, so that
we can live as one in this earth, our island home. While my personal faith
in God is a great resource for my life, and I do personalize God's love
for me, I don't want to unbalance my relationship with the world, for that
balance, that harmony, that inter-related unity is what the unfolding
kingdom of God makes available."
The Very Reverend Ruth Lawson Kirk
has been Rector of St. Peter's Church in Glenside, Pennsylvania, since
1993, and in 2000 was elected the Dean of Montgomery Deanery, overseeing
16 parishes. Within her congregation, she strengthens ministry by creating
intergenerational programs and empowering lay leadership, and enables
stewardship, recognizing that its practice leads to spiritual growth. She
enjoys creating learning environments where individuals connect with one
another and with the sacred, and encourages effective communication. In
her view, primary administrative responsibilities include caring for
her staff, "as Christian members of a team, working to assist the
congregation in (its) ministry."
Her parish's sponsorship of three
European pilgrimages (as part of the Journey to Adulthood program) is
testimony to Ruth's focus on youth ministry. Her leadership and focus in
this area reaches into the community: she serves on a multi-disciplinary
team for the Office of Children and Youth in her county, reviewing cases
and providing alternate perspectives to the social workers.
An alternate deputy to General
Convention in 2003 and 2000, she has been a strong presence at diocesan
convention, taking a firm stand on social issues, "in order that we engage
our Baptismal Covenant's call to strive for justice and peace among all
people, offering respect and dignity." After September 11th, on hearing
that St. Paul's Chapel in New York needed volunteers, she organized a
group of 14 to work an overnight 12-hour shift, plus two other shifts,
ministering to the crews at Ground Zero. "Being on that
holy ground, surrounded by messages of love and support, my members and I
were reminded that God is light for those sitting in the darkness, and
hope for those who despair."
Ruth received a B.A. from Indiana
University in 1983. Prior to seminary, she was a caseworker at Child
Protection Services in Indianapolis (Marion County), Indiana,
investigating and intervening in cases of physical abuse and neglect,
incest, and child sexual abuse. She attended Virginia Theological
Seminary, earning her M. Div. in May 1989. After four years as Assistant
to the Rector of St. Paul's Church, Chestnut Hill, in Philadelphia, she
was called to St. Peter's in Glenside.
Ruth and her husband Rick, a
cabinetmaker, are parents of Matt, 11, and Sarah, 5. Among her favorite
activities: playing with her kids, romping with the family dog, baking,
flower arranging, camping/hiking, singing, and dancing.
"Consider the promise made at
baptism when it was asked, 'Will you put your whole trust in Christ's
grace and love?' We are always living into that answer, 'I will with God's
help.' May our world, our nation, our homes and our hearts find compassion
and humility as in God we trust."
Return to top |
|
Describe three contemporary
saints who have influenced your ministry.
The second verse of the hymn, "I
sing a song of the saints of God," speaks of the saints who loved their
Lord, whose love made them strong. One a soldier, one a priest, and one
slain by a fierce wild beast in some ways this describes three of the
saints who have influenced my ministry.
Martin Luther King Jr. was slain by
the beast of racism. In college my honors thesis examined his work in the
civil rights movement, wondering how far we'd come in reaching some of the
goals for the beloved community. From his witness I gain the courage to
speak and act as a witness for peace and true unity in the face of
injustice and oppression.
A contemporary saint who has become
a new influence in my life is Brother Roger of Taizé, France, whose
community calls all denominations together on a pilgrimage of trust. Our
2002 youth pilgrimage included Taizé, where the music of prayer, the
strength of community, and the depth of trust in God enlivened my faith.
Brother Roger founded this place of prayer after the Second World War, and
thousands of young people from around the world come seeking the power of
God's love for life. I learn from Brother Roger that our shared faith is
sustenance and life meeting a deep need for the whole world—a wonderful
gift to be shared.
Jessie’s example and witness as a
disciple of Christ impress me. Jessie is a member of St. Peter's in her
mid 80's. If I didn't resist the militant imagery of the word, "soldier,"
that's how I'd describe her. Since I've known her she's been the first
contact on our parish prayer chain, a hospice volunteer, meals on wheels
delivery volunteer, nursing home volunteer, and lay eucharistic minister.
She's also an opinionated feminist and an outspoken voice for tolerance
and acceptance. While losing her own eyesight she supported her husband
through his adagio to death. Jessie loves God with all her heart and mind
and strength and loves her neighbors. Her stubborn faith gives me
strength.
From all three saints I've learned
of faith that calls for action, which informs and transforms relationships
and situations so that others can come into a community alive with the
blessing of God's grace and power.
What risk have you taken for
the Gospel?
As I first thought about this, all I
could think of were the Christians in the Sudan, in Nigeria, in nations
where to be Christian is to be marginalized, persecuted, tortured or
killed. When I compare that with my easy, middle class American
upbringing, any sense of personal risk taking for the sake of the gospel
is inconsequential. What possibility of suffering or harm has come to me
because I follow Christ?
So there was the time at the
diocesan convention (1996) when I spoke in favor of the resolution asking
the next General Convention to authorize the development of rites for the
blessing of same sex unions. I was pretty passionate about it, so much so
that the Philadelphia Inquirer included a quote from the Rev. David Moyer
and one from me, showing the juxtaposition of opinions among the diocesan
clergy. Because of that press, two members of the vestry resigned, and a
few families left St. Peter's. That loss hurt, but the remaining
congregation's understanding of its mission was strengthened and new
people have come. What real cost or risk was that?
Perhaps the greatest risk I have
undertaken yet is to open myself for this call. My husband likes his work,
my children are happy in their school, and I love my ministry in this
congregation. If God truly calls me to leave this place behind and accept
new responsibilities the loss will be great. The song from the Iona
community (can you tell I love music?) found in our songbook, Wonder, Love
and Praise, expresses the risk ahead of me in this mutual discernment. It
sings, "Will you come and follow me, if I but call your name? Will you go
where you don't know, and never be the same?" I will, with God's help.
How have you been called as a
leader and a Christian to respond to the events of September 11th? How
have you led your faith community to be a witness in the post September
11th world?
We'll all remember where we were
when heard the news. I was dutifully driving to our diocesan clergy day.
As I sat in the church with the program continuing as the bishop announced
then prayed at the second plane's impact, then the fall of the first
tower, I was unsettled by our attempts to continue business as usual.
After the moment of silence, I stood up and spoke the words many held
inside. The day needed to end so that we could go and be pastors with our
people. Once back at St. Peter's, we created a large outside sign, "Open
for Prayer," and prepared a booklet of prayers for an evening service. As
I moved through that day my prayer was unceasing. More than 100 people
gathered that might, offering the prayers of our hearts, crying the tears
of sorrow, and praying for our enemies and for peace. Later that month I
assisted the youth, who sponsored an interfaith prayer service. The themes
of peace and reconciliation have flowed through our ministry as we pray
and serve God.
As a Christian mother, I've tried to
teach my children about how we know God's hope for our witness and our
work. We've talked about violence, about guns, about bad guys who believe
they really are the good guys, and good guys who are making bad decisions
that break God's heart. Many conversations begin with a local event and
end up referring to the global tensions and our faithful call to be
reconcilers and healers, witnessing the power of love and self offering.
When I heard that St. Paul's Chapel
in New York City needed volunteers, I organized group of 14 to work an
overnight 12 hour shift, ministering to the crews at Ground Zero. Being on
that holy ground, surrounded by messages of love and support, my members
and I were reminded that God is light for those sitting in darkness and
hope for those who despair. We served two other shifts as a congregation,
sharing our stories with those who stayed behind. Our witness in the world
today attempts to proclaim the presence of the Good Shepherd, whose power
is made known as those who follow Christ enter the depths of the shadows,
trusting in the never failing presence of God. A new peace fellowship is
beginning in the parish as we pray for wisdom for the leaders of the
world.
Identify three
top issues or trends in the life of the Episcopal Church today and how you
envision us as a diocese under your leadership relative to these issues
and trends.
One of the most complicated issues
is the tension between conservative and liberal approaches to the issues
of gender and sexuality—with global dimensions and local implications.
There is an interesting book out that is stirring my mind. It's called The
Next Christendom: the Coming of Global Christianity by Philip Jenkins. His
analysis of population trends and the Southern Hemisphere's rising
Christian faith suggests a scary future for the liberal, white church of
the North. The burgeoning southern church is more conservative and
charismatic—we’re seeing that in the Anglican Communion, with bishops of
Africa and Singapore sending missionaries to our United States. Northern
conservatives are happily welcoming the trend, for it bolsters their
disputes with progressive Christians over gender and sexuality issues.
Here's my local perspective: while
my congregation attracts new members at a steady rate, offering connection
and community where gays and lesbians are welcome and women preside and
preach, the orthodox Presbyterian church down the block is outpacing us.
Their preachers will tell you what to believe and where to find, by
chapter and verse, the values that keep women in a certain place and gays
and lesbians in a closet. Many people seem to be attracted to that kind of
clarity, accompanied by pop music, video enhanced sermons, and an active
servant ministry. There are many others who reject this fundamental
approach to the gospel and so reject the community that Christ is to lead.
I see the diocese of New Hampshire working actively among the college
populations and with the youth who are more open to differences in sexual
orientation and less bound by traditional gender roles. We'll increase our
presence among them, showing the good news of Christ that liberates and
transforms all people, inspiring just relationships that are creative and
generous. The presentation and the worship need to speak their language,
meet their desire to serve others and include them in developing and
leading the present mission of the Church. The diocese must continue to
call ordained leaders with integrity, who creatively proclaim a
trustworthy God and lead vibrant communities of faith. Our charismatic
leadership, our teaching of the scriptures interpreted by reason and
historical scholarship, our inclusion and nurture for a whole community of
faith, and our trust and reliance on God will keep the Gospel relevant and
God's kingdom at hand no matter how scary the future.
Connected to the tension between
conservative and liberal disputes over gender and sexuality is the issue
of authority in a post modern world. At this point, I'm not referring to
the definition of Anglican authority, that three legged footstool of
scripture, tradition and reason. We Episcopalians are named for a model of
authority in our organization that is decidedly hierarchical and out
dated. We all are figuring out how to change the model of authority within
the structure of the church to more closely match the way the human
community communicates, connects and organizes itself in the computer age.
A representative body for governance, a balance of powers, clarity of role
and responsibility—all these help the Episcopal Church transition from our
feudal roots to a networked, interdependent body where authority and power
is shared. I would envision on going, online (and satellite) conversations
to connect the diocese of New Hampshire in its ministry. I'd model a
shared authority, build consensus and use technology to increase the bonds
of connection within the diocese. The point then of the bishop's
leadership is to hold the church in relationship, modeling the ministry of
reconciliation and unity in New Hampshire.
The third issue is evangelism and
discipleship in an apathetic age. National averages for Sunday's worship
attendance in most congregations show less than half the membership
present. Stewardship doesn't reflect our trust in and allegiance to the
God of abundance. Many of our members have a serious case of affluenza—the
disease of affluence, which leads to a reliance on wealth and status for
life's meaning. The Church must give the unaffiliated a reason to care and
a purpose for patterning their life after Christ. As we seek and serve
Christ in all people, we've got to learn the skills of the evangelist, who
will show interest in a neighbor's life and respond with care, inviting
the neighbor into friendship with God and fellowship with a community of
compassion. Our members, both lay and ordained, can identify what we're
passionate about and what we're good at, those gifts for our ministry in
the world.
As the unchurched experience our
love in action, we can inspire a higher level of participation and a
deeper sense of connection that makes life worth living, turning apathy
into love, for Christ’s sake.
Return to top |
|
• PASTORAL CARE: I listen carefully
to all who come seeking counsel. To them I prayerfully speak the truth in
love, and refer to professional therapists as appropriate. I enjoy
connecting with people where they are, bringing the strength of my faith
into the present moment.
• TEACHING: Something I enjoy is to
create learning environments where individuals connect with one another,
with a concept or text and with the sacred. I’ve worked to develop a
teaching style that is not didactic, but experiential. Some of the best
work I’ve done at St. Peter’s has been our intergenerational programs,
which creatively engage learners of all ages with the stories and themes
of Christian faith.
• MINISTRY WITH AND TO CHILDREN AND
YOUTH: One of my strengths is to connect with young people, honoring God’s
wisdom and spirit within them and among us. St. Peter’s supports youth
ministry, which has included three youth pilgrimages to Europe as a part
of the Journey to Adulthood program. I’m an active participant in that
program, and value their gifts for ministry. Perhaps the greatest
compliment of my ministry was from a 2 ½ year old member, whose mother
reported Brigid’s words, “Ruth really loves me.”
• CONGREGATIONAL DEVELOPMENT: When I
arrived at St. Peter’s the congregation was recovering from unresolved
clergy misconduct and a subsequent rector’s mismatch with a term more like
an interim’s. Through a series of retreats with constant themes of mission
and community development, by the careful nurturing of leadership and my
own learning, we are a strong, vibrant, healthy, open and safe
congregation.
• STEWARDSHIP AND EVANGELISM: In
nine years of ministry, I’ve taught St. Peter’s members not to be afraid
of evangelism. I work with a small team to creatively (read on a
shoestring) empower members to draw people into our fellowship and into
relationship with God. I work with another team to form the congregation
as stewards, recognizing that the practice of stewardship leads to
spiritual growth.
• ECUMENICAL AND INTERFAITH WORK:
From my days at VTS as a representative to the Washington Theological
Consortium, I have always believed that the boxes we draw are not the
boxes in which God chooses to dwell. I have an active partnership with my
Lutheran colleague in Glenside, was convener of the local ministerium for
two years, briefly served on the board of the Metropolitan Christian
Council of Philadelphia and am involved in an Urban-Suburban partnership
that acts to bridge racial, denominational and regional boundaries.
• LEADERSHIP IN OUTREACH AND SOCIAL
JUSTICE: When a teenager was beaten to death on the steps of his RC church
in our township, I joined with other community leaders to form a taskforce
that addresses the concerns of youth in order to create connection and
prevent violence. I currently serve on a Multi-disciplinary team for the
Office of Children and Youth in our part of the county, to review cases
and provide an alternate perspective for the DPW social workers. I
encourage members of the congregation to use their gifts in order that we
engage our baptismal covenant’s call to strive for justice and peace among
all people, offering respect and dignity. I pray my own efforts serve as a
witness.
• ADMINISTRATION, INCLUDING
RESPONSIBILITY FOR PERSONNEL AND FINANCE: Working in ministry teams takes
effective communication, which I model and encourage. In nine years as a
rector, I have gained skills in financial management, becoming a stronger
leader in creating balanced budgets, and maintaining fiscal
responsibility. With regard to personnel, I believe one of my primary
administrative responsibilities is to care for the staff as members of a
team working to assist the parishioners in their ministry. Four of the
five staff members currently in the team have served St. Peter’s for five
years or more. By developing job descriptions, delegated areas of staff
responsibility are clearly defined. In 2001, I proposed the development of
the part time administrative position to a full time parish administrator
and business manager. This provides the congregation a more effective use
of my time and talents for leadership, teaching and pastoral care, leaving
the parish administration to a professional. With good communication and
cooperation among us, we enjoy the work.
Return to top
|
|
“Look, the young woman is with child and shall bear a son, and shall name
him Immanuel.” These were the words recorded, the prophecy Isaiah spoke to
the king of Judah. Ahaz was king over the southern kingdom, and as the
story of most nations histories, his land was threatened by powerful
neighbors, all wanting to overthrow his government and rule his territory.
Tiglath-Pileser the third was stirring up his armies from Babylon, ready
to conquer all the kingdoms between the river Euphrates and the
Mediterranean, all the lands now so much in our news. The story of the
nations has not changed very much. The kingdom of Edom to the west, and
Israel and Syria to the north were all threatening the little kingdom of
Judah. As the story goes, in the verses right before our passage, King
Ahaz has gone outside the walls to check on the aqueduct, for Jerusalem
had no wells, no source of flowing water to supply a besieged town.
Now the word of the Lord is strong with Isaiah. His message is really
quite simple. Ahaz needs to remember and trust that God, the Lord of
heaven and earth, is in charge. And though the nations threaten to undo
Judah and conquer Jerusalem, Ahaz should trust in God anyway, for God
holds the fate of nations in God’s hand, and will work out God’s purpose
for the people. In order to guarantee Isaiah’s word is true, he offers to
Ahaz a sign, proof of the prophecy’s authenticity. But Ahaz demurs,
quoting Deuteronomy’s word not to put God to the test. They all know that
Ahaz has already decided to summon the big bad nation, Assyria, to help
him with the other problematic neighbors.
So Isaiah offers the sign anyway. A young woman’s pregnancy will result in
a child’s birth, and the son will be named “Immanuel” which means God with
us. The son of Ahaz? The son of Isaiah? It’s not really clear whose young
wife will give birth, but the sign is for that present tension among those
neighbors, for before the child is eating solid foods, Israel to the north
and Syria to the east will be destroyed. And then? Well, if you trust in
the power of a power hungry king, you will be affected by him. His coming,
so Isaiah prophesied in later chapters, Tiglath-Pileser’s coming will
bring judgment and destruction upon the people of Judah.
Immanuel, the sign of God with us, can signal either judgment or
salvation.
When we approach the feast of Christmas, we hear the words, Immanuel, God
with us, and our minds jump to the incarnation of Christ Jesus, God taking
human form, coming in the midst of poverty, the birth of a baby to Mary
and Joseph. That was not the intention of the prophet Isaiah, but it was
the intention of the evangelist, Matthew. He wanted readers to believe
that Jesus, son of God, Messiah, was the fulfillment of the scriptures.
Those scriptures were so familiar and powerful to the Jewish Christians to
whom Matthew wrote, as they are powerful and familiar to us. Matthew wants
to teach believers through the ages that Christ Jesus is the fulfillment
of the sacred writings of old. It’s not a stretch of the imagination.
If you were to pull out your bibles, as the Rite-13 class did, you’d see
that Matthew begins his gospel with the family tree of Jesus, a tree that
includes a mixed race couple, among other gems of his ancestors. Matthew
wants his readers to know that Jesus is from the royal line of David, but
he reminds those readers that Gentiles and foreigners are deeply rooted in
that tree. The “begot”s” show us a Messiah emerging from the stalk of
Jewish history. Then Matthew turns to the story we heard as gospel today,
a rich character to proclaim the Messiah’s good news.
In a dream Joseph comes to understand that God is at work in his life and
in his betrothed’s, Mary. The angel uses the words of Joseph’s scriptures
to teach him of God’s will. Before the dream, Joseph is righteous in that
he is compassionate enough to submit his own honor so as to lessen Mary’s
shame. After all, it was within his right to publicly humiliate Mary,
taking back the bride-price and keeping her father’s dowry, and making
sure the town gossips heard every word of his disdain. Yet Joseph had
compassion for Mary, and swallowed his pride so as to protect a little of
her honor.
After the dream, Joseph is willing to trust God’s purpose for his life,
and to entrust his own life to the will of God which flouts customs and
institutions. Who cares what the neighbors think? For Joseph it was more
important to consecrate his life for God’s purpose. The same was for Mary,
but Matthew isn’t telling her story. He wants the reader to learn from
Joseph what it means to trust God, not just trusting the conventional
wisdom, or the words on the page, but trusting in the active power of God
in the imagination and the dreams - the spirit of God from within which
calls him to a greater commitment and a deeper faith.
Can you imagine the measure of his humility? The depth of his trust? Even
2000 years later there are men who care more about society’s perception of
their honor, and don’t care who they have to trample to be respected and
esteemed by others. Matthew holds up Joseph for us to learn from, for
Joseph trusted in God, listened to his dream’s angel, trusted it was
possible for God to work outside the box of convention and custom, and
accepted the son of Mary’s womb as his own, naming him Jesus, which means
God saves.
So what can we learn from Ahaz and Joseph for our lives today? Do we
believe that God is the creator of the earth and source of life? Do we
believe that God’s power is a present and real source in which we can put
our trust or will we connive like Ahaz, and manipulate life’s change by
our associations.
Can we see in the on-going power struggles of the Middle East some way for
the advent of Immanuel? God’s coming means salvation, and it means
judgment for those who claim to live under his power. Will those who know
the God of Abraham put aside their own desire for power, for territory,
and submit their own pride so that they can hear the prophecy of God?
Can we?
When I think about God with us, I start with the comfort, the assuring
love, the mercy of the child born in Bethlehem. I personalize it, moving
from the second person plural, - us - to the second person singular, - me-
. There is comfort, and strength in believing and trusting God is with me.
The Lord is My shepherd.
If I’m not careful, God with me, becomes God is on my side against all my
foes, real or imagined. If I’m not careful, God with me becomes God not
with you – a power I can manipulate for my own benefit and status, a
symbol of my pride. That is when the judgment of God with us becomes
heavy.
The story of King Ahaz teaches me that God will not be used as a walk-on
character in someone else’s drama. Joseph teaches me that God with us can
mean choosing to lay aside my personal pride, my sense of success or
failure, and simply be that which God wills in God’s unfolding drama of
creation. What I learn from Ahaz and Joseph, what Matthew and Isaiah are
trying to teach me, is that when God is with me, God is also with my foe,
to bring us all under the power of God’s compassion and God’s judgment. As
I trust in God’s presence in my life, and look for the signs of God’s
activity in the world, I will need to submit my own pride and will at
times, that God’s new way might be accomplished. What Matthew and Isaiah
are trying to teach me, is to trust that God is at work in wonderful,
mysterious, common, and holy ways. In the words of that wonderful prayer
for adolescents, these mens’ stories teach me not to take failure as a
measure of my worth, but as a chance for a new start as God’s willing
actor.
Even if only for this moment, consider what it means for you to trust in
God, to really trust in God. Consider the ways in which you withhold your
trust, and misplace it in institutions and people, allies and instruments
which by their nature are limited and faulty. Consider the promise made at
baptism when it was asked, “Will you put your whole trust in Christ’s
grace and love?” We are always living into that answer, “I will with God’s
help.” May our world, our nation, our homes and our hearts find compassion
and humility as in God we trust.
Return to top
|
|
