Not in my name. Because I say no to the 'pact' between the Valdometodist communities and the assemblies of God (ad) Pentecostali
Reflections of Rosa Salamone, vice president Proud (Rete evangelica fede e omosessualità)
I am very worried, as a woman and as a lesbian, on the possible "pact" between the Valdometodist communities and the churches of the AD (assemblies of God not to be confused with ADI Assemblies of God in Italy), a pact that would lead to hurling the two communities a bit as happens between the Battiste churches and the Valdometodists.
I think I can say that this concern is shared by the groups and commissions that in part I represent and of which I am a member: refre, gate (of Milan), a project multiply the blessings.
La proposta del patto viene auspicata in un testo sinodale 2009 a firma, per ciò che riguarda la parte valdese, di Emanuele Fiume, Eric Noffke e Paolo Ricca, disponibile sul sito della chiesa valdese.
In general, I also hope that the dialogue with the Pentecostal churches to do not interruptly but continue in the sign of ecumenism and mutual respect, as happens with other churches and religious communities.
However, while appreciating the methodology of the text and the goodwill of those who produced it by highlighting what unites the two communities, instead of underlining how much it separates us, I can only share the fears expressed by other Waldensian brothers and sisters on the basis of which the text would end up silently important issues that would prevent the realization of the pact at the practical act.
In particular, the proposed text seems reticent on not entirely secondary issues. I try to list some of them:
1) In the text is not mentioned to the criteria for reading the Bible applied by the churches of the AD: literal-integery or critical-historical as in our communities?
2) Among the issues that could hinder the realization of the pact there is the role of the woman, to whom no mention is made in all the pages of the document (nine), not to mention the silence on the role of the shepherds. I find this omissis truly disturbing.
4) Many have pointed out that homosexuality is not a question "currently subject to reflection and debate also within the Valdese Church" as it declares itself in the text in point 6, because there is a precise document (Synod assembly 2006) which confesses the sin of discrimination and homophobia, pushing our communities to activate the recognition of facts of fact
5) Others also highlighted that the issue of homosexuality cannot be liquidated as one of the many ethical issues on which you have divergences of opinion, as it is declared in point 6, because the problem is more complex and has to do for example with faith in the charisms typical of the Pentecostali. Among the charisms recognized by the Pentecostal churches there is that of healing. Exactly, what is the position of the churches compared to the blocking of the Pentecostal churches ADI from which they detached themselves? Is homosexuality for them a mental illness and therefore remediable through prayer?
6) The exchange of pulpits suggested as a wish from the text concretely means that a group of lesbian, gay, bisexual, trans and queer (LGBTQ) believers of Valdesi and Battisti such as the passage or the prone will they be able to organize a cult in the Pentecostal churches?
7) We asked ourselves how the synodal structure of our community can be defined by the "perfectly compatible" text (point 5, system issues) with the congregationalist structure of the Pentecostal churches.
Congregationalist means that a central structure decides and then the local churches are free to adhere to certain decisions or not, a bit like the Baptists?
On the other hand, it seems, from the expression present in point 5, which unlike the Baptists, the structure that decides on ethical and spiritual issues in the Pentecostal field to is not a Synod like our format by lay people and shepherds, but exclusively by a ministerial college consisting of shepherds, deacons and figures called "apostles".
8) Do you ask you to do or are not part of the Federation of Pentecostal Churches? In this regard, the declaration on the homosexuality of 2008 by Remo Cristallo, president of the Federation, which I reported below. I don't think I can consider this declaration, however efforts to me, a positive sign for me or against the LGBTQ community in general.
9) What is the position of the churches to on interreligious dialogue, in particular in dialogue with Judaism, or on ecumenism?
10) It would seem that the concept of a dignified death is not the same for the Valdese Church and for the churches to
10) Is it really sensible to call divergence of opinions what could be a different way of testifying the Gospel by the two communities?
In conclusion, the path to the "pact" appears not only accelerated but also scarcely elaborate, because many points remain dark, probably due to the fact that little is known about the churches ad.
And precisely to remedy this poor understanding, their members should be better known so that they can explain some of the aspects highlighted. Invite them to meetings and conferences to encourage mutual knowledge it seems certainly legitimate before landing at any alliance.
We hope to discover in this case that he asked them to distance themselves from the ADI churches on many points, not least homosexuality. It would be really embarrassing to discover that the Valdometodist communities declare one day the sin of discrimination and homophobia and then another day to make a pact with the churches that continue in this discrimination.
The community of lesbian believers, gay, bisexual, trans and queer (LGBTQ) is well aware of the hateful and hypocritical practice of the many churches that apparently accept homosexuals and then submit to a substantial recovery plan.
The self -styled therapies aimed at recovering homosexuals from their "illegal condition" have caused and cause irremediable wounds in their psyche, depression, psychosomatic disorders, psychological destructuring of which the medical books are full and of which one day we will certainly speak in the history books.
It is necessary to clarify this point. It would be enough to read the statements of Remo Crystal* to understand how indigestible they are. Many churches declare that a law on homophobia would prevent the legitimate expression of the voices that on the contrary condemn homosexuality, but perhaps it should be remembered that those who make homophobic declarations in Italy does not run danger of life, to lose a job or find themselves undergoing all sorts of blackmail.
Not my church and not in my name, therefore, I wish me from the deep of the heart.
A seguito del dibattito che si è aperto nel mondo evangelico italiano sulla questione dell’omosessualità e che ha visto la pubblicazione di diversi documenti, il presidente della Federazione delle Chiese Pentecostali, il Past. Remo Cristallo, sollecitato da diversi organi di informazione ad esprimere la posizione che hanno sulla questione le chiese da lui rappresentate, ha rilasciato la seguente dichiarazione affidata a varie agenzie di stampa per la pubblicazione e la diffusione.
I am very sorry that often through the media it is the impression that the Italian Evangelical world has a homogeneous position on this theme; It is known, however, that the positions are very differentiated and that certainly the majority of the evangelicals are not in favor of considering homosexuality a lawful condition.
Obviously respect for those who think differently remain and do not affect common areas of commitment and dialogue; This, however, does not mean lack of difference and diversity of position. I want to underline this aspect of the matter because, as is known, the Pentecostal Federation entertains good relationships with the BMV Evangelical Churches which have a very different position from ours on these issues and therefore not shared by us.
But I am also very worried about the enormous weight that the rights of individuals take on in the discussion and debate at the expense of the rights of the family, as well as the climate of intimidation that in some European hyper -secular countries worried about the threatening (and in some cases adopting) restrictive measures for those in the name of their faith considers homosexuality in some European countries.
L’affermazione del diritto a vivere quella che alcuni ritengono la propria condizione naturale e relazionale non deve cancellare il diritto di parola di chi ritiene il contrario e lo vuole dire pubblicamente. Solo se si terrà conto dei diritti di tutti la discussione potrà essere più serena”.
