lundi 10 octobre 2016


Inclure et reconnaître la diversité en Église

         Journée d’étude à l’Institut Protestant de Théologie
      Paris, 17 octobre 2016


Cette journée réflexion organisée par la Maison Verte, le Carrefour des Chrétiens Inclusifs, The American Cathedral in Paris, la Mission Populaire Evangélique de France, avec le soutien de Réforme, hebdomadaire protestant d’actualité s’est tenue le lundi 17 octobre 2016 à l’Institut protestant de théologie (IPT) de Paris.

Vous trouverez ici le résumé des communications de cette journée, tous nos remerciements  à Cécile pour cette synthèse. 

Bonne lecture !


jeudi 1 septembre 2016

L'évêque Gene Robinson à la Cathédrale américaine de Paris

Message du Groupe Lambda, de la Cathédrale Américaine de Paris :
Nous sommes ravis de vous annoncer que Monseigneur Gene Robinson participera à une réunion exceptionnelle du groupe Lambda pour un échange informel le lundi 5 sept. à 19h30 à la Cathédrale Américaine.
Mgr Gene Robinson fut le premier prêtre ouvertement homosexuel a avoir été élu évêque en 2004. Il a notamment publié les livres "In the Eye of the Storm" et "God believes in love, Straight talk about gay marriage".
Tout le monde est bienvenue - viens comme tu es !
Lien vers l'événement ici

vendredi 17 juin 2016

Il est queer de servir ! Prédication de François Thollon-Choquet

Il est queer de servir !
Texte : d’après Jean 13, 1.4-5,12-13

Prédication de François Thollon-Choquet


Quand nous  avons commencé à préparer la retraite de cette année, au mois de septembre, nous avons repensé à ce que nous a dit Valérie Nicolet, qu’il fallait queerer les textes. Et nous avons pensé que nous pouvions aussi queerer la liturgie d’une célébration.

Queerer, c’est-à-dire aborder de manière étrange ou peu commune puisque queer est le contraire de straight, soit hétéro.

Coup de bol, je suis tombé sur un texte très chouette de Soline Humbert, une Irlandaise qui milite entre autres pour l’accès des femmes à la prêtrise et dont je me suis inspiré.
***

On dit souvent qu’en lavant les pieds de ses disciples, Jésus se fait serviteur, mais c’est faux. Jésus se fait servante.
A son époque, en effet, ce sont essentiellement les femmes et les filles qui accomplissent ce geste. D’ailleurs, les seuls autres exemples de lavement des pieds dans la Bible sont celui de Béthanie, où une femme lave les pieds de Jésus et les essuie avec ses cheveux et l’ordre de Paul dans sa lettre à Timothée :
« Que les veuves lavent les pieds des fidèles ».
Quand il a lavé les pieds de ses disciples, Jésus a donc non seulement modifié la relation maître/serviteur, mais aussi la relation homme/femme.
Jésus est devenu une servante, une esclave, une femme.
Il a transgressé les règles strictes délimitant les rôles genrés traditionnels.
Quand il a enlevé son vêtement de dessus, Jésus s’est dépouillé de ses privilèges masculins de pouvoir et de supériorité.
Il a enroulé une serviette autour de sa taille, comme les femmes le faisaient. Pas étonnant que Pierre ait réagi avec tant de véhémence !

***

La position du service dans nos Églises est assez paradoxale. Dans beaucoup d’Églises, les femmes assument peu ou prou tous les services, mais jamais on ne leur confierait celui de l’Eucharistie ou du lavement des pieds. C’est à se demander s’il y a un pouvoir subversif caché dans le service !?
Quant aux personnes LGBTI, des prêtres et des pasteurs se mettent joyeusement à leur service et les cantonnent dans des groupes de parole et de discernement. Elles peuvent donc être servies, mais pas servir.

En raison de leur identité de genre ou de leur orientation sexuelle, de nombreuses personnes sont exclues du service. Pourtant, Jésus, en assumant pleinement notre humanité, nous invite toutes et tous à suivre son exemple.

Nous pouvons nous mettre au service les unes des autres. Nous pouvons servir le monde. Nous pouvons servir l’Église. Par l’action, par le témoignage, par la prière.

À la suite de Jésus, il est queer de servir !

Amen.

Intervention (en anglais) de Trey Hall

INTRODUCTION
Thank you so much; I am honored be here. And I am also humbled to be invited to speak with you, especially because there is so much wisdom in this room and also because I don’t speak your language very well all. But I trust that God will make a way where there seems to be no way. I am very grateful for Jean Vilbas, who will offer translation from this point, as I shift to English.

Merci beaucoup. Je suis honoré d'être ici. Et je reçois avec humilité d'être invité à parler avec vous, surtout parce qu'il ya beaucoup de sagesse dans cette salle et aussi parce que je ne parle pas très bien  votre langue . Mais je crois que Dieu va tracer un chemin là où il semble n'y avoir aucun moyen. Je suis très reconnaissant pour Jean Vilbas, qui traduira ; à ce point, je passe à l'anglais.

As I begin, I want to acknowledge my social location. I am 40 years old, a cisgender gay White married man, a Progressive Evangelical Christian, a Methodist pastor, and an American living in Britain. All of those lenses and many others affect the way I see God, the Church, the world, the past, present, and future.

And I see this room of people -- laity and clergy, people of different sexual orientations and gender identities, different ages, different theologies -- and I expect that we see things differently. And that’s a good thing. Anything I say today comes from my own experience and my reflection on that experience. But I am only one interpreter. All of you are also interpreters. Your interpretation is just as important as mine. So please feel free to question anything I say or to offer a different interpretation. God is praised when we do that together and open ourselves to the movement of God. So let us pray: O God, may I speak, may we all speak and listen and act in your name. Amen.

GENERAL STRUCTURE
I want to talk about the theme of “faith and visibility” in three ways this morning:

(1) to share some of my personal journey as a gay Christian minister;
(2) to share how I helped to start Urban Village Church, a new congregation in Chicago that is both evangelical and inclusive; and
(3) to share some ministry practices for the emerging inclusive church movement.

We will have some time afterwards for your questions and reflections.

MY PERSONAL JOURNEY
I wasn’t raised in the Church. It was at University that I got connected to the Christian faith. I made a commitment to follow Jesus through participation in a student ministry on campus. There I read the Bible for the first time, learned to pray, and felt a connection between religion and the real world.

I had a pastor who cared deeply about discipleship: both personal spirituality and social justice. I met other young people who were committed to community life with its joys and challenges. Over the first year in that ministry, I had several experiences of grace that I would later come to understand as justification -- a crucial part of the salvation journey. As theologian Paul Tillich said, I accepted that I was accepted. I realized that God had seen me and known me. I realized with great joy that God saw me, and had always seen me, with eyes of unfathomable love. This experience of being seen by God in love was foundational. It helped me see myself more honestly and more lovingly. It helped me to be able to give myself to God -- not only one part of myself, but the whole of myself.

Becoming a Christian gave me the experience and the language and the courage to come out of the closet as a gay man. I had kept the secret of my sexuality since I became aware of it around the age of 12 or 13. That secret was deeply buried, repressed. But my experience of salvation in Christ began to unlock all the secret compartments of my life. Because I knew that I was seen and loved by God, because I came to know that I am Christ’s child forever, because I believed the preachers when they talked about Resurrection and being a new creation, I found courage from God to come out.

I was extremely fortunate to be in a Christian community that was able to make space for me to explore myself in Christ. I am so sad that some churches believe that becoming a Christian means that we should deny or split off integral parts of ourselves in order to be worthy. This leads to denial, repression, and depression. But the Good News is that God is moving both inside and outside the Church, breaking chains and bringing people into freedom. This freedom comes from the assurance that you are seen and loved by God.

Because of grace, my whole understanding of myself began to shift -- not just my sexual orientation but also my vocation. I was studying Medicine at University, but when after I became a Christian, I began to hear God asking me to do something different, to serve full-time as a minister. I wasn’t sure what that would mean exactly, but I knew that my plan of becoming a doctor was over.
I went home to tell everything to my parents, who were not practicing Christians.

I said, well, I have three things to tell you: I have become a Christian, I’m gay, and I’m not going to be a doctor because I think I may be called to be a minister.

My parents were not happy about any of that, but they had the most difficult time with the idea of my being a minister.

They said: “We didn’t raise you that way! What happened to you?”

Well, what happened was that I had become convinced that God saw me. And that experience changed my vision, too.

PROGRESSIVE CHANGE OF VISION
Now, let me be clear. My vision was not changed all at once. I didn’t receive 20/20 vision the moment that I knew I was loved. I didn’t receive perfect vision the the moment that I came out to myself. I still do not have 20/20 vision. I still struggle with all the intersections of identity and faith. God is still working on me. I hope that my sight has expanded but I trust there is even more on offer if I continue to undergo the Gospel.

One of my favorite gay Christian writers is James Alison. He says that the metaphor of “coming out” is helpful in some ways, but is not in that it suggests that coming out is a one-time thing. We are in the closet. Then one day we come out of the closet. Dark. Then light. Immediate identity shift. As if all the things we struggled with in the closet are immediately healed.

Alison says that, yes, new life in Christ usually includes some powerful moments of transition, but always includes incremental, slow change over a long period of time. Our vision is clarified over many seasons or years or even decades.

So which Bible stories might help us here? Which texts point to the gradual transformation of identity and vocation that more accurately describes the experience of “coming out” of many LGBTQ people? There is good news for LGBTQ people in the Scripture! Which texts help us see ourselves as loved and called so that over time we relax into grace and then become free act and engage and change? Both ourselves and the churhes we are part of?

I invite you to call out the names of the stories, or the verses, that have helped you change over the years, as an LGBTQ disciple of Christ.

Nicodemus in John 3.1-21, 7.50-3, 19.39-42
James Alison offers a story that I’ve never heard used before. The ongoing story of Nicodemus. There is very little in the Gospel about him, only three places. But those three places, different points on his journey, demonstrate a huge shift over time. What we do see demonstrates a huge transformation
The first appearance of Nicodemus (John 3.1-21), he doesn’t want to be seen consorting with Jesus, so be comes when? In the night. He asks one question: how can anyone be born again after growing old. And then he can’t get another word in, because Jesus starts to speak:
  • Jesus talks about how bizarre it is to be born again, that being born of the Spirit means not being run by the scripts of the world.
  • Jesus also says that there is no such thing as a closeted disciple. Those who are born of the Spirit move in ways which are simply incomprehensible to those who live according to the scripts of the world.
  • Jesus shifts from you singular to you plural: not just Nicodemus but all the Pharisees
  • Poor Nicodemus goes away. He can’t leave the night.
The second appearance of Nicodemus is in John 7.45ff. Here, he steps tentatively out of the closet. The Pharisees are angry that Jesus wasn’t arrested and Nicodemus speaks out: “Have any of the authorities believed in him?”  He troubles the conversation and breaks the unanimity of the community will, and all the Pharisees leave and go to their own houses. He’s not making a statement but asking a question.
The third appearance of Nicodemus is in John 19.39-42. He is with Joseph of Arimethea and they come to take care of Jesus’ body, to anoint it and bury it, in the day, before night.

This is no quick personal conversion, no quick revolution in his tradition. It is a slow process, but still a dramatic change.

I think this is good news for all of us who are still integrating all of the new life that God is always offering. It takes time.

HAVE YOU READ THE BIBLE?
After University I studied for Masters in Theology in preparation for ordination, and I was still struggling with what it meant to be gay in a church that didn’t love gay people. How would I serve? Could I serve? I felt like things were in constant change. I didn’t know what I was doing. I felt that old script - the “you are not worthy” script begin to play again.
Tell story about how God works

URBAN VILLAGE CHURCH
About 9 years ago, my friend and I felt God asking us to start a new church, and to start it together as co-pastors. We spent a year praying, reading the Scripture, talking with spiritual directors and friends, visiting churches, going to conferences and seminars, as then we wrote down our vision.
  • Describe the two extremes.
  • Quote by Diana Butler Bass: “Why is it that the choice between churches these days always seems to be the choice between ignorance on fire and intelligence on ice?”
  • We wanted to build a congregation of intelligence on fire.
  • A church that is evangelical and inclusive and believes those two things always go together. If you love Jesus, you love human beings. If you believe that the news is Good News, you want everyone to hear it.
  • A church that believes something big can happen.

We Love Campaign
At the beginning of our project, we were trying to find some language to describe this kind of church, some way to let people know that this place is different.

We started by listing all these different demographics, all these different people groups. And we thought many of these groups “don’t go together” -- because the culture wars have made enemies of them. But what if Jesus was showing us a third way, a church that actually breaks down the walls of enmity. What if love could hold us together in our difference?

So our first publicity campaign was entitled “We Love.” We designed signs that went on the Metro in Chicago that said simply “We Love” with two groups that didn’t go together.

We love tattos. We love suits.
We love believers. We love doubters.
We love gay people. We love straight people.
We love republicans. We love democrats.
We love Cubs fans. We love Sox fans (sort of like saying we love _________. And we love ______.
That was the campaign that launched our church. People started talking about it on social media. People still talk about it today. What makes that campaign works is that most folks are bothered by one of those pairings. For some, it’s the political tension. For some it’s the sexuality tension. For others, it’s the sports tension.

  • We believe that the tension, the conflict, is fuel for healthy community.
  • It’s not easy. For example, to engage anti-racism is extremely hard for different reasons for people of color and for people of White.
  • In our commitment to inclusion, we are not vague. We are definitely for some things. We work for justice. But the things that we’re for don’t all fall in one category. We are progressive in some ways; we are conservative in some ways. So is the Gospel. And we want to be a place where all people can continue to be changed. Me included.
  • One of the things we are for is ordination of LGBTQ people and marriage equality. We made a decision to disobey our denomination and to have out clergy and do same-gender weddings.

Quick facts about Urban Village Church
  • Launched first site in March 2010
  • Now, in 2016, 4 worship sites; 6 services
  • 800 active participants
  • 80% under 35; median age is 29
  • 45 small groups

GOING PUBLIC FOR INCLUSIVE CHURCHES : HOW TO BECOME A MOVEMENT

For us at Urban Village, being inclusive means being evangelical:
  1. We are especially committed to reaching unaffiliated, secular people
  2. We believe in clear, robust discipleship and leadership development
  3. We want to train and send leaders (both lay and clergy) to start new churches (which is easier than redeveloping existing ones)
  4. We believe it is the job of the entire congregation, not just the minister or a few lay people, to learn to be public about their faith. We believe in letting your faith be seen. Increasing your capacity for public witness.

Two ways to build an evangelical-inclusive culture in your church for the 21st century. These are foundational to the movement.

Testimony
  • Clergy and lay leaders are often looking for a magic, one-size-fits-all practice or solution for church redevelopment or church starting, and I always tell folks, there’s not really one, you have to apply stuff contextually, we all know that, except there is one practice that is guaranteed to bring life to your setting, no matter what, and that is the practice of weekly lay testimony in worship.
  • Every week, for 4-5 minutes, a lay person stands up and share “how is God moving or working in my life?”
  • One man said, it’s more like “how is God messing with my life”

  • We’ve done it from the beginning at UVC and it is most people’s favorite part of the service. I’m a good preacher, not a great preacher, but a good preacher, and folks often say: nice sermon, pastor, but that testimony from Anne or John, that was amazing. And that’s how it should be.
  • Extremely evangelistic: Laura came to hear her friend’s testimony, ended up coming back, 6 months later she was baptized
Street Evangelism
We also challenge everyone at Urban Village to go public about their faith. We invite them to place themselves in uncomfortable situations where they will have to learn to say something about their faith.
  • There is a quotation attributed to St. Francis of Assisi: Preach the Gospel at all times. Use words if necessary. In our opinion, in this day and age, words are 99.9% of the time necessary, you’ve got to be able to say something about the Good News. In the Bible, when euangelion is mentioned, it’s always connect to a verbal expression.

  • We march in the LGBTQ Pride Parade in Chicago. 125 people last year. We got done and everyone wants to go again, people are fired up and reverberating with joy and love and pain, and we’re like, this is what Biblical evangelism is y’all, feel that? That’s the Gospel on your lips.

  • Ash Wednesday on the streets, button making booths at street festivals, etc

Sometimes new people will actually check us out because of these efforts. But what always happens is that committed disciples of Jesus find their vision expanded when they engage this kind of spiritual practice.

Let me close with a story.

Years ago now, right before we launched our second church, we were out evangelizing, plastering the neighborhoods with posters and cards, taping them up, stapling them up, pinning them up anywhere we could, putting them into the hands of anyone who would take them. And our little evangelical band,  we had the joy of the Lord — something that occasionally shows up when you’re doing something you love or believe in or something important and the joy of the Lord shows up and you know it’s not from you, it’s from the Holy Spirit but it’s in you, and you’re happy or foolish or both to be host to the Holy Spirit for a little while, as long as you can.

On this particular day, we were postering in my own neighborhood. I live downtown, and so were was bobbing in and out of all the restaurants and coffees shops that are ubiquitous in the Loop, in search of an open space on the wall or window, or a community events bulletin board.

We were almost out of posters and so we were almost done, we put a poster in the Mexican restaurant, and then the Chinese restaurant, and there is one poster left, and the store right next to the Mexican restaurant is an adult bookstore. Do you know what I mean when I say adult bookstore. Comment dit-on “Adult Bookstore”?

I said what do you y’all think. My team looked at me weirdly. You’re kidding. Someone said, Well, when Jesus said go out to the roads and highways and behind the hedges and compel everyone to come to the feast, I suppose he meant even to the places that might scandalize some people to see a pastor going in or coming out of.

So we went in. Did I mention that we were feeling the joy of the Lord?

I don’t know what your experience or imagination of an adult bookstore is, but this was pretty straightforward: clean, organized, not over the top, fairly equal opportunity, it seemed, in its merchandise.

I said to the woman behind the counter, “Hi, how are you?”

“Uh, hi,” she said. A little tentative but I guess that it’s not that common for there to be an effusive greeting from a group of customer at the front of an adult bookstore. “Can I help you?” she continued.

“I hope so. My name’s Trey and I’m the pastor and we’re a group from a new church here in the city,” — at this point I could see her eyes narrow — “And our church’s grand opening is coming up and we wondered if y’all have a community events bulletin board we could hang an invitation on.”

“What?”

“A community events bulletin board, you know? Where people pin announcements about events that are going on in the community?”

“Uh, no, we don’t have one of those.”

“OK. Do you think if we leave a poster, maybe the manager would put it up in the break room?”

At this point, a long silence.

“Do you know where you are?”

I started to laugh.

“Yes,” I said. “I guess it’d be hard not to. Look, seriously, we’re trying to get the word out about this new bold inclusive church and we want everyone to know about it. See, right here on the poster, it says ‘We love people.’”

Tattoos and suits, Republicans and Democrats, porn stars and politicians.

She said, “Is this a church church?”

“Well, I think so; what do you mean exactly?

“Like a Jesus church. Are y’all a Jesus church?”

“Oh, most definitely. We’re a Jesus church.” I laughed out loud.

At this point, she started to laugh, and then to relax. “I never would have thought,” she said. She commented to her co-worker, “They want to hang a poster in here about a Jesus church. In here!”

She took a poster.

That kind of encounter makes you feel the presence of Jesus. You know what you’re for. Your congregation knows what it’s for. It’s hard work but there is a lot of joy.




Invisible, où es-tu ? Prédication de Françoise Nimal

Invisible, où es-tu ?

Prédication donnée lors de la retraite du Carrefour chrétien inclusif (CCI) à Orsay,
le dimanche 8 mai 2016, par la pasteure Françoise Nimal (Belgique).
Lectures bibliques :
            Genèse 3, 8-10
            Jean 20, 19-23

Est-ce que c'est un choix, de se cacher ?
Est-ce que c'est un choix, d'être invisible ?
Parfois, oui.
Parfois, non.
Parfois, oui et non.
Parfois, on ne sait pas.
Une très vieille histoire raconte qu'un homme s'est caché, qu'il a voulu être invisible…

Au souffle du jour, le Vivant appelle, interpelle : « Adam, où es-tu ? »
Où es-tu, où en es-tu, dans ta vie ? Où es-tu sur le chemin ?
Voix de la Vie qui résonne comme la lumière blanche du ciel, énergie qui circule dans le corps du terreux, de l'humain.
Adam, où es-tu ? Où es-tu toi, vraiment toi ?
La voix ne condamne pas. Elle interroge, factuelle. Question pour se mettre en question comme on se remet en chemin.
Adam est caché. Dans l'ombre, sous le couvert des arbres, entre les bois, entre les pierres. Invisible. On nous dit qu'il s'est caché.
Il nous dit qu'il s'est caché. Qu'il a eu peur. Qu'il était nu, vulnérable. Alors il s'est caché, enfermé là où l'on se cache. Premier placard de l'histoire. Dans la honte, dans la confusion, dans la poussière, dans le noir. Enténébré. Adam l'invisible.
Et s'il était là où on l'a mis, Adam, sous le couvert des arbres ? C'est peut-être ce qu'il prétend.
Ce n'est  pas moi, c'est l'autre ! C'est le serpent, c'est l'adversaire, celui qui trompe et qui fait tomber, celui qui mange la poussière.
C'est à cause de lui que la peur et la confusion sont venues dans mon cœur. Je suis nu. Je ne peux pas dire ce que je suis. Je ne peux pas voir ce que je suis. Je ne peux pas être ce que je suis. C'est trop dangereux, d'être moi-même. Ce n'est pas moi c'est… à cause de l'autre que je dois me cacher.
Adam l'homme enfermé. Tellement nu qu'il n'est pas vu, pas reconnu. Et qui dort.
Il faudrait bien qu'il fasse son coming out, il faudrait bien qu'il sorte de la mort.
Et l'histoire dit que Dieu le chasse, l'expulse, du paradis, et qu'il fait dur et froid dehors.
Alors, c'est peut-être un peu confortable, de rester caché…
… puisqu'il fait dur et froid, hostile, dehors.
Même si dehors, il y a plein de choses à vivre, de chemins à marcher. Il y a la beauté d'être debout, de sortir de l'innocence ou du déni. D'être debout, peut-être appelé par son vrai prénom, et de marcher sur ses deux pieds, enraciné, entre terre et ciel.
De rencontre l'autre, les autres, et de bâtir une histoire avec eux.
Dans la lumière.
Jouir. Avoir une  sexualité vraie, pleine, joyeuse.
Être vivant, vivante !
Mais il y a la peur. Et parce que j'ai eu peur, c'est plus confortable de rester caché-e, à l'abri, en sécurité, sous l'ombre des arbres ou dans un placard, dans la chambre dont on a fermé les portes, à la maison, cette maison dont on ne sort plus, ou... dans un tombeau.
Il y a quelques semaines, pour le culte de Pâques, certains d'entre nous ont chanté ce vieux cantique qui commence ainsi :
« Jésus sort de sa tombe ... »
Et si nous chantions « Jésus sort du placard... » ?
Si ressusciter, c'était sortir du placard de la mort ?
Étrange idée, et pourtant… Un théologien gay, Jack Pantaleo,  a ces paroles provocantes : « Nous parlons souvent de la mort de jésus comme d'un sacrifice, le sacrifice ultime. Pourtant, ce n'est pas le sacrifice ultime. Car si Jésus s'était arrêté là, il n'y aurait pas d'histoire.  Mourir, ça a déjà été fait. Mourir, tout le monde peut faire ça. Jésus a révolutionné la création parce qu'il a eu le courage de ne pas rester mort. Jésus a été plus loin que sacrifier sa vie ; il a sacrifié sa mort. Il est volontairement sorti du confort de la mort. »
Etrange idée, n'est-ce pas, que cette idée de Jack Pantaleo ! Et pourtant…
Adam, se voyant nu, se cache.
Jésus, nouvel Adam, vêtu des linges dont on enveloppe les morts, bien au calme dans la tombe après avoir été incompris, trahis, méprisé, abandonné par ses proches, rejeté, dénigré, battu, torturé, et tué de la plus horrible et avilissante manière… Jésus après tant de souffrance aurait pu rester dans sa tombe comme on reste dans un refuge. Invisible. A l'abri. Hors d'atteinte. Dans la mort apaisé comme dans un soulagement après la souffrance.
Jésus, où es-tu ?
Abattu, brisé, mort.
Mais Jésus sacrifie le confort de la tombe pour affirmer la force de la vie. Pour la rendre visible et effective.
Et il apparaît à ses disciples. Il se rend visible. Non pas pour les consoler, encore que sans doute il est consolateur pour eux, mais pour les inciter à sortir à leur tour de la chambre où ils sont barricadé, du placard, du tombeau, de la peur.
Les disciples avaient peur. Ils avaient, objectivement, des raisons d'avoir peur.
Disciples, où êtes-vous ?
Comme adam, nus, vulnérables, fragiles, cachés.
Mais Jésus vient. Il leur montre ses blessures, signe que la souffrance est réelle, qu'elle a eu lieu. Ce qui s'est passé, ce qui lui a été fait, est visible. On ne cache pas les traces de ce qui mène à la mort.
Mais il vient pour appeler ses disciples à une vie d'abondance.
Pour souffler en eux l'Esprit de Vie.
Pour les envoyer dehors.
Pour qu'à leur tour ils renoncent à la fausse sécurité d'être cachés, immobiles.
Pour qu'à leur tour ils sortent.
Pour qu'à leurs tours ils choisissent d'être visibles.
Être visible, à l'appel du Vivant, se situer en route.
Et toi, où es-tu ?
Être visible, choisir d'être visible, c'est prendre le risque de ne pas rester mort, parce qu'on entend la voix de Dieu qui marche das le jardin, que le pouvoir de cette voix-là a fait sortir jésus de sa tombe, et que Jésus nous donne l'assurance que nous aussi nous pouvons sortir de la mort, abandonner notre linceul, nos protections et nos peurs.
Et sortir, nus, dans une vie pleine dont nous n'avons que l'esquisse d'un rêve.
Une vie où nos mains blessées et nos corps transpercés seront remplis de vérité, et où nous serons, pleinement, nous-mêmes.
Adam, où es-tu ?
Je suis là, ô Dieu de vie, j'ai suivi le Christ, j'ai cru à ta bienveillance, et je suis sorti de la tombe.
Je suis dehors. Et je m'étire sous ton soleil triomphant, témoin de ta gloire.
Amen.


Cette prédication s'inspire notamment des partages lors des trois jours de la retraite 2016 du CCI, de l'étude biblique proposée par Jean Vilbas, et de l'ouvrage de Olive Elaine Hinnant God comes out. A queer homiletic (Pilgrim press, 2007), d'où est extraite et librement traduite la citation de Jack Pantaleo.