Church for LGBT - Open Table MCC - Philippines

Church for LGBT - Open Table MCC - Philippines
  • 3.0 (2)
  • CHRISTIANITY
  • UPDATED BIWEEKLY

The Inclusive Church with special ministry to the LGBTQI community

  1. 4D AGO

    Queer Theology Revealed

    So they went with haste and found Mary and Joseph and the child lying in the manger. When they saw this, they made known what had been told them about this child, and all who heard it were amazed at what the shepherds told them, and Mary treasured all these words and pondered them in her heart. The shepherds returned, glorifying and praising God for all they had heard and seen, just as it had been told them. When the eighth day came, it was time to circumcise the child, and he was called Jesus, the name given by the angel before he was conceived in the womb. Luke 2:16-21 (NRSVUE) Ano ba ang Queer Theology? Sa pinakasimple nitong paliwanag, ang Queer Theology ay isang paraan ng pag-unawa sa Diyos, pananampalataya, at teolohiya mula sa perspektibo ng mga taong matagal nang nasa laylayan — lalo na ang LGBTQ+ community. Hindi ito simpleng pagdagdag ng bagong label sa teolohiya. Sa halip, ito ay isang paanyaya na tanungin ang mga matagal nang itinuturing na “normal,” “natural,” o “tanging tama” sa loob ng pananampalataya. Queer Theology asks: Sino ang may boses sa teolohiya? Kaninong karanasan ang itinuturing na mahalaga? At sino ang matagal nang hindi naririnig? Teolohiya Mula sa Karanasan Sa tradisyunal na teolohiya, kadalasan ang boses na nangingibabaw ay: lalaki heterosexual nasa kapangyarihan bahagi ng dominanteng kultura Ngunit sa Queer Theology, nagsisimula tayo sa karanasan ng mga taong matagal nang isinantabi — mga taong sinabihang hindi sila kabilang, hindi sila banal, o hindi sila sapat. Dito, ang karanasan ng pagiging queer ay hindi hadlang sa pananampalataya. Ito ay nagiging daan upang mas malalim na maunawaan ang Diyos. Pagbawi sa Salitang “Queer” Ang salitang queer ay minsang ginamit bilang insulto. Ngunit sa paglipas ng panahon, ito ay binawi at ginawang simbolo ng: pagtutol sa mapanupil na pamantayan pagtanggap sa pagkakaiba pagdiriwang ng identidad Sa konteksto ng teolohiya, ang pagiging “queer” ay hindi lamang tungkol sa sekswalidad o kasarian. Ito ay tumutukoy sa anumang pananaw na: humahamon sa nakasanayang sistema naglalantad ng hindi pagkakapantay-pantay nagbibigay-boses sa mga nasa laylayan Ang Diyos sa Gilid, Hindi Lang sa Gitna Isa sa pinakamahalagang paalala ng Queer Theology ay ito: Ang Diyos ay hindi lamang matatagpuan sa sentro ng kapangyarihan — kundi sa gilid, kasama ng mga itinulak palayo. Makikita natin ito sa maraming kuwento ng pananampalataya: sa mga itinaboy ng lipunan sa mga itinuturing na “makasalanan” sa mga walang lugar sa templo Sa mga kuwentong ito, ang banal ay hindi natatakot sa pagkakaiba. Sa halip, doon ito namumukadkad. Isang Paanyaya, Hindi Isang Banta Para sa ilan, ang Queer Theology ay tila pagbabanta sa tradisyon. Ngunit para sa marami, ito ay paanyaya: na palawakin ang ating pag-unawa sa pag-ibig ng Diyos na kilalanin ang dignidad ng bawat tao na gawing mas makatarungan ang ating pananampalataya Hindi nito sinisira ang pananampalataya. Sa halip, tinatanong nito kung paano tayo magiging mas tapat sa mensahe ng pag-ibig, katarungan, at awa. Sa Huli Ang Queer Theology ay hindi lamang teorya. Ito ay buhay na karanasan ng mga taong patuloy na naghahanap ng lugar sa loob ng pananampalataya — at natutuklasan na ang Diyos ay matagal na nilang kasama. Ito ay paalala na ang pag-ibig ng Diyos ay hindi limitado ng ating mga kahon. At marahil, ang tanong ay hindi kung may lugar ba ang queer sa teolohiya — kundi kung handa ba ang teolohiya na kilalanin ang Diyos na matagal nang kumikilos sa gilid. The post Queer Theology Revealed appeared first on Open Table Metropolitan Community Church.

    50 min

  2. FEB 9

    Liberation Theologies Revealed

    When he came to Nazareth, where he had been brought up, he went to the synagogue on the Sabbath day, as was his custom. He stood up to read, and the scroll of the prophet Isaiah was given to him. He unrolled the scroll and found the place where it was written: “The Spirit of the Lord is upon me, because he has anointed me to bring good news to the poor. He has sent me to proclaim release to the captives and recovery of sight to the blind, to set free those who are oppressed, to proclaim the year of the Lord’s favor.” Luke 4:16-19 (NRSVUE) One of the central questions of liberation theology is: Who are the poor, and who are the oppressed? It asks us to look closely—not at poverty in name only, but at genuine poverty. It challenges us to identify who truly bears the weight of injustice. Liberation theology teaches that God actively participates in the work of justice and transformation. This work is not merely human effort; it is God’s own work unfolding in the world. At the same time, we—especially as Christians—are invited to participate in that divine work. At Open Table MCC, we are clear about one thing: we are not a triumphalist church. We do not claim to be the answer to all the world’s problems. God’s work is far bigger than any single church. MCC is only one of many communities—alongside other churches, organizations, and even other religions—that take part in God’s larger movement toward justice. Naming Injustice and Upholding Dignity A key element of liberation theology is the recognition that systemic injustice and oppression exist—in society, in our country, and even within institutions, including the church. Because of this, liberation theology asks us to examine structures of oppression: Where are they found? How do they operate? And how do they violate human dignity and the dignity of creation? Faith, in this view, is not just about heaven, the soul, or the afterlife. While spirituality matters, faith is also physical and material. It is lived out in solidarity with others. If God cares deeply for creation and for human dignity, then we too must care for the well-being of every person and of the earth itself. This theology is incarnational and critical. It encourages critical thinking and honest questioning. Faith is not blind obedience to religious authority. We are called to ask difficult questions—especially when oppression, discrimination, or injustice is present. A Communal Faith, Not an Individual One Liberation theology resists highly individualistic expressions of Christianity. Salvation is not just about “me and God.” It is communal and collective. In the same way, sin is not only personal. One of the failures of modern Christianity is reducing faith to individual morality while ignoring structural and societal sins. Scripture repeatedly shows that God, through the prophets, John the Baptist, and Jesus, denounced corruption and injustice. Liberation theology asks us: What are our collective sins? What social evils—such as poverty or environmental destruction—are produced by systems we benefit from or fail to challenge? God desires happiness and abundance for all, yet this is blocked by human-made systems of greed. This is why liberation theology critiques the so-called prosperity gospel, which teaches that personal righteousness leads to personal wealth. True abundance, instead, comes from justice, equality, and dignity for everyone—across race, religion, class, and identity—together with a responsible relationship with the environment. So What Now? If God is a God of justice and of the poor, what does that mean for us today? Especially for those of us who live comfortably? Two questions for reflection: How is God continuing to resist violence, greed, and oppression in our world today? What is your own calling and participation in God’s work of justice and liberation? Regardless of belief, we all share responsibility for creating a more just and humane world. Concrete Ways to Respond Here are some practical invitations: Listen to activists. You don’t have to agree with everything, but listen—especially to those from poor, indigenous, and marginalized communities. Get to know the poor and the oppressed. Learn their names, hear their stories, and recognize Christ in their faces. Many of us are only one sickness or one lost job away from poverty ourselves. Do not settle. The world does not have to remain unjust. There is always something that can—and must—be done. Be critical in critical times. Ask questions. Read carefully. Hold leaders accountable, regardless of political affiliation. Speak up in daily life. Challenge bullying, discrimination, and unfair treatment wherever you encounter them—in families, schools, workplaces, and communities. Join and volunteer. Find reputable organizations aligned with your passion—whether LGBTQ+ advocacy, environmental justice, or urban poor work. We cannot do everything, but together we can do something. Protest when you can. Public witness against injustice remains an important form of participation. Pray. Prayer is not magic. It is a practice of grounding, hope, and attentiveness—helping us see both the brokenness and the goodness still present in the world. Closing Liberation theology invites us to listen—to the poor, to the world, and to the Holy Spirit speaking today. May this teaching inspire us, comfort us, and challenge us to live out a faith that seeks justice. Amen. The post Liberation Theologies Revealed appeared first on Open Table Metropolitan Community Church.

    54 min

  3. FEB 2

    Priesthood of All Believers

    For thus it says in 1 Peter 2[:9], “You are a chosen race, a royal priesthood, a priestly royalty.” Therefore we are all priests, as many of us as are Christians. But the priests, as we call them, are ministers chosen from among us. All that they do is done in our name; the priesthood is nothing but a ministry. This we learn from 1 Corinthians 4:1, “This is how one should regard us. Servants of Christ, and stewards of the ministries of God.” Let everyone therefore who knows himself to be Christian be assured of this: that we are all equally priests. That is to say, we have the same power and respect to the word and the sacraments. However, no one may take use of this power, except by the consent of the community, or by a call of a superior. For what is the common property of all. No individual may arrogate to himself, unless he is called. And therefore, this sacrament of ordination, if it is anything at all, is nothing else than a certain right, where by one is called to the ministry of the church. Furthermore, the priesthood is properly nothing but the ministry of the Word; the Word, I say; not the law, but the gospel. Martin Luther King on Priesthood Then afterward I will pour out my spirit on all flesh; your sons and your daughters shall prophesy, your old men shall dream dreams, and your young men shall see visions. Even on the male and female slaves, in those days I will pour out my spirit. Joel 2:28-29 (NRSVUE) Now John wore clothing of camel’s hair with a leather belt around his waist, and his food was locusts and wild honey. Then Jerusalem and all Judea and all the region around the Jordan were going out to him, and they were baptized by him in the River Jordan, confessing their sins. But when he saw many of the Pharisees and Sadducees coming for his baptism, he said to them, “You brood of vipers! Who warned you to flee from the coming wrath? Therefore, bear fruit worthy of repentance, and do not presume to say to yourselves, ‘We have Abraham as our ancestor,’ for I tell you, God is able from these stones to raise up children to Abraham. Matthew 3:4-9 (NRSVUE) So, binasa natin ang quote from Martin Luther, one of the prominent Protestant reformers, who also happens to be an Augustinian monk. What many people do not know is that he was also a Bible scholar. Maraming gumugulo sa isip ni Martin Luther noon. Takot na takot talaga siya sa Diyos. The fear was very palpable. Hindi talaga siya mapakali. Walang panalangin, walang misa, walang sacred space na kayang mag-alis ng takot niya sa Diyos at ng pakiramdam na makasalanan siya, through and through. One of the suggestions given to him by the head of his religious order was to go to the university and study theology and the Bible. Eventually, he became an expert in the New Testament. Para sa akin, doon nagsimula ang kanyang critical response at critical view of the Catholic Church. Inaamin naman ng Catholic Church na mayroong mga abuses during that time. Some of these abuses can be read in the writings of Martin Luther. Isa sa mga tinuligsa niya ay ang hierarchy of the church based on priesthood, where ordinary people were treated as inferior. May mga sulat siya describing how priests and bishops treated ordinary people like basura, parang hayop, according to him. There was this strong distinction between the priesthood and the lay people, and he saw this as deeply oppressive. When he studied Scripture, one of the things he articulated—particularly in The Babylonian Captivity of the Church—was his critique of the seven sacraments. He argued that only two were truly sacraments, while the rest were ministries and did not carry special power or grace. Later on, Protestant scholars pointed out that the Greek word for priest, hierus, is almost always used in the New Testament to refer to Jesus Christ as the High Priest. The only other time it is used for people is in First Peter, where it says, “You are a royal priesthood, a chosen race.” One of the arguments, then, is that Jesus Christ did not try to establish a new priesthood in the way that it later developed in the Roman Church. Scripturally, the word for priest does not refer to church leaders. Leaders were called episcopos (overseers), presbyteroi (elders), and diakonoi (servants or ministers). There is a specific Greek word for priest, and it is not used for church leadership. Some Protestant arguments say that Jesus did not intend to establish a priesthood similar to the temple priesthood, which was hereditary and separated from the people. There are also interpretations pointing to the tearing of the temple veil at Jesus’ death, symbolizing direct access to God’s holiness for all. For Luther and the Reformers, ordination was not about special grace or spiritual superpowers. It was simply a difference in ministry. Any power connected to sacraments and rituals belongs to the whole community—to the priesthood of all believers. All sacramental authority has already been given to every baptized Christian. This is why some churches emphasize apostolic succession, while others do not. In Reformed, Protestant, and evangelical traditions—including MCC—ministry flows from baptism and faith, and leaders are discerned and called by the community. There is also a connection between the Reformation and Western democracy. The Reformers helped democratize Christianity by declaring that no special group has sole authority over Scripture and sacraments. It is the people of God who discern, and from among themselves, call leaders to serve on their behalf. For MCC, this matters deeply. MCC was formed by LGBTQ+ Christians who were excluded, rejected, or oppressed by their churches. From its earliest years in the 1970s, MCC affirmed that women could and should be ordained. That decision came very early in its life, even when many other churches still resisted women’s leadership. As MCC grew rapidly across different countries, the question became both practical and theological: who will lead the church? Looking back to its Pentecostal and Baptist roots, MCC affirmed that the call to ministry is not limited by gender, sexuality, or status, but grounded in the priesthood of all believers. The post Priesthood of All Believers appeared first on Open Table Metropolitan Community Church.

    24 min

  4. JAN 26

    MCC Faith Revealed

    Metropolitan Community Churches is one chapter in the story of the Church, the Body of Christ. We are people on a journey, learning to live into our spirituality, while affirming our bodies, our genders, our sexualities. We don’t all believe exactly the same things. And yet in the midst of our diversity, we build community, grounded in God’s radically inclusive love for all people. We are part of an ongoing conversation on matters of belief and faith, shaped by scripture and the historic creeds, building on those who have come before us. Our chapter begins when God says to us: “Come, taste, and see.” “Come, taste, and see.” Jesus Christ, You invite all people to Your open table. You make us Your people, a beloved community. You restore the joy of our relationship with God, even in the midst of loneliness, despair, and degradation. We are each unique and we all belong, a priesthood of all believers. Baptized and filled with Your Holy Spirit, You empower us to be Your healing presence in a hurting world. We expect to see Your reign on earth as it is in heaven as we work toward a world where everyone has enough, wars cease, and all creation lives in harmony. We affirm Your charge to all of humanity to care for the land, sea, and air. Therefore, we will actively resist systems and structures which are destroying Your creation. With all of creation we worship You—every tribe, every language, every people, every nation. We know You by many names, Triune God, beyond comprehension, revealed to us in Jesus Christ, who invites us to the feast. MCC Statement of Faith As we continue our “Faith Revealed” series leading up to Lent, we are diving deep into what we actually mean when we talk about faith at Open Table MCC. Following our discussion last week on the “Queer Trinity” and embodied theology—the idea that God is revealed through our physical bodies and identities —today we explore the document that binds our global community together: The MCC Statement of Faith. What We Believe The preaching highlights that unlike many older denominations, MCC does not focus on long lists of rigid, dogmatic theologies. Instead, our faith is defined by several core pillars that emerged from years of global conversation and research within our denomination. 1. Radically Inclusive Love At the heart of our community is a “radically inclusive love for all people”. This isn’t just a slogan; it is the foundation of our identity as a church that affirms diverse sexual orientations, gender identities, and expressions (SOGIE). 2. A Progressive, Justice-Oriented Faith Our faith is “progressive,” which means it is actively informed by justice. We are not passive observers; we are called to be a healing presence in a hurting world, resisting systems that destroy creation and marginalize people. 3. The Church as a Home When asked what MCC faith looks like, many members describe it as “home”. We strive to be a sanctuary where everyone—including those living with HIV and families exploring progressive theologies—can feel safe and valued. 4. An Evolving Conversation The current Statement of Faith, approved in 2016, moved away from strictly traditional patterns to better reflect our lived reality. It acknowledges that we don’t all believe exactly the same things, yet we remain part of an ongoing conversation shaped by scripture, reason, and our own experiences. A Reflection on our Shared Journey The sermon reminds us that our faith is “revealed” through our diversity. Whether you are a “legacy member” or a guest visiting for the first time, you are invited to “taste and see”. We reclaim the idea that God is beyond comprehension and yet revealed in the very human acts of building community and seeking justice. Closing Prayer Loving God, thank you for this community. Thank you that despite our imperfections, You gather us here to learn, to grow, and to mature. Speak to us through Your Holy Spirit and guide us as we continue to build a community founded in Your love. Amen. The post MCC Faith Revealed appeared first on Open Table Metropolitan Community Church.

    54 min

  5. JAN 19

    Trinity Revealed

    Now when all the people were baptized and when Jesus also had been baptized and was praying, the heaven was opened, and the Holy Spirit descended upon him in bodily form like a dove. And a voice came from heaven, “You are my Son, the Beloved; with you I am well pleased.” Luke 3:21-22 NRSVUE What if the doctrine of the Trinity—often seen as a rigid, confusing math problem—was actually one of the most radical, inclusive, and “queer” ideas in history? At Open Table MCC, we believe the Trinity isn’t just an ancient dogma; it is a vibrant invitation to community. While many progressive spaces might shy away from traditional doctrines due to their historical misuse, we choose to reclaim them. We dig beneath the layers of colonial and imperial history to find the liberating truth at the center: God is not a solitary ruler, but a community of love. Beyond the Binary The history of the Trinity goes back to the Council of Nicaea in 325 AD. The early church wrestled with a massive question: Was Jesus truly God, or just a human? Was he divine, or created?. The Council’s answer was refusal to choose a binary. They declared Jesus is both fully God and fully human. They affirmed that God is One, yet Three—Parent, Child, and Spirit. To the human mind, this is “mental gymnastics”. But to the soul, it is a profound truth: God transcends our limited categories. God is relational, not individual: The very “Godness” of God is relationship, not isolation. God is diverse: The Trinity unsettles the idea of a single, static monarch. Instead, we see a dynamic “Divine Dance”. Why the Trinity is “Queer” In our theological reflection, we dare to say that the Trinity is “queer”. Why? Because “queer” theology is about disrupting norms, questioning binaries, and finding the divine in the margins. It disrupts the norm: The Trinity unsettles strict monotheism by revealing a God who is both one and three. It affirms bodies: By declaring Jesus as fully human, the Trinity affirms that God has a body, a gender, and sexuality. God knows what it is to be brown-skinned, marginalized, and oppressed under empire. It invites fluidity: If God is a community of three persons, we can imagine a God who holds the fullness of the gender spectrum—Parent (Father/Mother), Son (Child), and Spirit (often associated with female or gender-neutral imagery like Ruach or Pneuma). A Promise, Not Just a Doctrine We know the doctrine of the Trinity has been used as a tool for colonization and violence. We do not ignore that history. However, we also see it as a “promise and an idea,” much like the city of Oz in the musical Wicked. It is a promise that love is not solitary. As our pastor shared, “To have faith in the Trinity is to realize that you are created in the image and likeness of this divine community”. You were created from love and for love. And just as God is a community, you can only truly experience that love through community and relationship. Living the Trinity So, what does a 1,700-year-old doctrine have to do with us today? It calls us to embody that same relational love. As Creators: We mirror the Parent/Creator when we make art, write poetry, or build something new. As Redeemers: We mirror Jesus when we forgive others and work for justice. As Advocates: We mirror the Holy Spirit when we guide, help, and stand beside one another. At Open Table MCC, we don’t just recite the creed; we dance it. We invite you to join this divine community where diversity is holy, and no one is meant to be alone. The post Trinity Revealed appeared first on Open Table Metropolitan Community Church.

    10 min

  6. JAN 12

    Epiphany: Faith Revealed

    So we have known and believe the love that God has for us. God is love, and those who abide in love abide in God, and God abides in them. Love has been perfected among us in this: that we may have boldness on the day of judgment, because as he is, so are we in this world. There is no fear in love, but perfect love casts out fear; for fear has to do with punishment, and whoever fears has not reached perfection in love. We love because he first loved us. Those who say, “I love God,” and hate a brother or sister are liars, for those who do not love a brother or sister, whom they have seen, cannot love God, whom they have not seen. The commandment we have from him is this: those who love God must love their brothers and sisters also. 1 John 4:16-21 NRSVUE In today’s preaching, we will take a deeper look at the nature of faith and explore how we can move beyond simple belief into a lived commitment. The following reflection follows the flow of our recent teaching, inviting us to reconsider what it means to truly have faith. 1. Faith as Commitment, Not Just Belief In many traditions, faith is reduced to a set of doctrines or a “belief system”. However, the biblical Greek word for faith, pistis, is rooted in commitment and relationship. While belief is a part of it, belief alone is not faith; many can master theological arguments while possessing very little actual faith. True faith is an act of the heart—what the Latin credo (I believe) originally meant: “I give my heart to”. It is God who first initiates this commitment, inviting us into a covenant, just as God reached out to the slaves in Egypt. Faith is our response to that call, a decision to “take up our cross” and abide in love. 2. Faith is Relational, Not Just Personal We often think of faith as a private, individual matter between “me and God”. But if faith is a commitment, it must be relational. Our relationship with God is directly measured by our relationship with one another and the world. As 1 John 4:21 reminds us, those who love God must also love their brothers and sisters. Faith is found in how we treat our neighbors and how we care for the creation around us. 3. The “Sampa-Taya” Journey: Trust and Risk Faith is not about absolute certainty; it is about trust and risk-taking. The Filipino word pananampalataya captures this perfectly through the concepts of sampa (to board) and taya (to bet or risk). Think of a jeepney during rush hour. You sampa (board) even when it’s crowded, holding on tight alongside your fellow passengers, not entirely sure if you’ll make it home safely, but trusting the journey anyway. It is like our OFWs and seafarers who sampa (board) ships to work abroad, carrying only their small tokens of faith—a stampita of the Nazareno or a lucky charm—as they risk everything for a better life. Faith is that “Sampa-Taya” spirit—boarding the journey with God even when the road is uncertain. 4. Faith as Remembering to Find Hope We often look at faith as something strictly for the future, but we can only look forward with hope if we look back with memory. Throughout the scriptures, God repeatedly tells the people: “Remember”. Remember that you were once slaves; remember the covenant; remember the bread and the wine. When we face “dark times” or what we might call “chaka” (ugly) moments in life, our brains tend to catastrophize—we forget that things have ever been good and assume they will always be bad. We become like the Israelites in the desert who, despite seeing God’s wonders, wanted to go back to Egypt because they forgot God’s faithfulness. Faith is the intentional act of remembering that even in our darkest hour, God’s goodness was present, often through the people who stood by us. Living the Ordinary Faith Faith isn’t about constant excitement or emotional highs. Like a long-term relationship or marriage, there will be highs, lows, and long stretches of ordinariness where you might not “feel” anything at all. True faith is staying committed through that ordinariness. It is a journey we take together, remembering where we’ve been so we can have the courage to see where we are going. The post Epiphany: Faith Revealed appeared first on Open Table Metropolitan Community Church.

    39 min

  7. 12/21/2025

    We Are Immanuel

    Now the birth of Jesus the Messiah took place in this way. When his mother Mary had been engaged to Joseph, but before they lived together, she was found to be pregnant from the Holy Spirit. Her husband Joseph, being a righteous man and unwilling to expose her to public disgrace, planned to divorce her quietly. But just when he had resolved to do this, an angel of the Lord appeared to him in a dream and said, “Joseph, son of David, do not be afraid to take Mary as your wife, for the child conceived in her is from the Holy Spirit. She will bear a son, and you are to name him Jesus, for he will save his people from their sins.” All this took place to fulfill what had been spoken by the Lord through the prophet: “Look, the virgin shall become pregnant and give birth to a son, and they shall name him Emmanuel,” which means, “God is with us.” When Joseph awoke from sleep, he did as the angel of the Lord commanded him; he took her as his wife but had no marital relations with her until she had given birth to a son, and he named him Jesus. Matthew 1:18-25 NRSVUE Sa Isang progressive church na intentionally mulat sa mga katarantafudahan ng bayan at mg Mundo, we are always confronted with the hardest question pag pasko and then later pag pasko ng pagkabukay… Is there something to celebrate sa kashitan na ito? But we are reminded na Hindi porket maraming kashitan, Tayo ay magpapatalo at magpapalugmok sa mga tae ng kasalukuyang kaganapan. Advent reminds is that there is always hope and our hope is based on the action of God throughout history. Kaya mahalagang mag-alam natin ang history because it proves to us thay things do get better eventually. Advent reminds that our peace does not come from the kings and emperors of this world but from the king of heaven who chooses to lower himself and become human, poor, a servant, and someone willing to die. Ang kapayapaan ay nagmumula sa kanya at ipinakita rin nya sa kanyang naging buhay paano natin maaachive Ang kapayapaan sa pamamagitan ng paglilingkod sa isat isa.Advent reminds us that there is joy and we must actively pursue joy. Mariz reminds us that Joy is rooted in grace and growing from the soil of ministry and Advocacy. Joy through ministry and Advocacy is our act of resistance against sa kashitan ng Mundo and it is a gift of God through community and shared work. Lastly, today, last Sunday of Advent, we are reminded in all of this it is always about love from love and towards love. Love that is not abstract but love na bodily – nagkakatawan – and intimately relational. Pag-ibig na gustong makipag ugnayan, nakikipag-kapwa, at nais yumakap at humipo. Eto any pag-ibig na Ang pangalan ay Emmanuel – God with us. God through us. Sa lahat ng paalalang ito ay kung paano Tayo nag-ambag at nagparticipate sa Open table, merong dapat ipagdiwang ngayong pasko at sa pagtatapos ng taon. Merong pag-asang masayang inaabangan para sa darating na taon in the face of all the shittiness now and will also continue to come. Mary and Joseph as Immanuel Sa last Sunday of Advent and our last worship of the year magandang paalala ang ating scripture reading tungkol sa pagkakatawang tao no Hesus ayon sa gospel of Matthew. Ang buong gospel of Matthew ay tungkol sa presensya ng Diyos na kasa-kasama natin. Yan Ang main theological frame and linchpin of the gospel of matthew. It reminds us that Jesus is Immanuel – the living presence of God among us… But I want us to also look at this story a little differently. I want us to also realize that in the Story the presence of God to the Son of God was also Mary who chose and decided to conceive Jesus and give birth to him. She didn’t have to. She could say No especially when it will most likely get her into trouble and danger. But she said yes to the danger and to the physical struggle and pain of child bearing and child birth. Joseph also embodied Immanuel – God’s presence towards Mary and Jesus – when he decided to continue his marriage with Mary and not have her stoned to death for adultery. Despite his own internal struggle, shame, and pain, he accepted Mary and her pregnancy. She believed his dream when he does not have to. Unlike Kay Mary na Meron talagang nagpakitang anghel, so Joseph, nananiginip lang. Ano bang Malay nya kung lerler lang sya Ang under a lot of stress that caused that dream. Baka gusto nya lang paniwalain Ang sarili nya. But he kept faith and did not have Mary put to death. Or kahit Hindi na nga put to death, Sabi sa gospel, he just wanted to divorse her in secret para Hindi na mapahamak so Mary. But even with that, paano na lang si Maria bilang deborsyadang batang ina? Hindi man sya ma stone to death, how will she survive as a young mother divorced so young? She was poor and from a poor family herself. Peasante. So when Joseph decided to keep Mary as his wife and believe a dream, and be a father to Jesus, he was Immanuel to them. Pero Hindi lang si Mary and Joseph ant Immanuel Kay Jesus. Later the wise men who gave them resources to help them start over and who also decided not to go back to herod. Then sino-sino pa kaya any mga kapamilya, kapit-bahay, at mga kaibigan ni Maria at Jose na naging Immanuel sa kanilang pamilya at Kay Hesus? We are Immanuel to Jesus in our midst Our advent story and indeed Christmas tells us not only God’s presence in and through Jesus but God’s presence in and through Each one of us for each other lalong-lalo na sa kashitan na nararanasan ng isa’t Isa at ng ating kapwa. Not only that Jesus is God’s presence to us. But it is also how we are God’s presence to Jesus who is among us. After all Sabi nga ni Jesus rin whatever good you have done for the least of this, you have done for me. Sabi rin ni Paul that Christ lives in and through us. Paano Tayo Immanuel din para Kay Hesus sa mga naghihirap ay nagdudusa sa ating paligid. Paanong Yung mga nasa paligid natin ay naging Immanuel para sa atin sa mga oras na Tayo ay nahihirapan, nag-iisa, nasasaktan, at nalulungkot. Paanong Tayo bilang open table, – community and a body – paanong Tayo rin ay katawan ni Kristo and presence ni God for our queer siblings and straight allies? Paanong Ang ating straight allies are God’s presence to our community of Open Table MCC? Reflection questions: As we end 2025… Let us reflect and look back. Tayo ay magmuni-muni Sinu-sino Ang naging Maria, Joseph, at Hesus sa iyong buhay nitong 2025? Who were the people who cared for you and were there for you in those moments of difficulty, pain, or loneliness? Who are those who took the time para kumustahin ka at makinig sayo? Sino any mga taong naging buhay na katugunan sa mga panalangin mo this 2025? Where the persons who became your answered prayers? Who were those who cared for you if and when you got sick? Ako sa akin buhay at bilang pastor, syempre pagoda mirasol Ako every Sunday or some days and ang immanuel para sa akin ay si Lawrence pag minamasahe nya Ako after Sunday or after one lagare day. Siya rin ay nakikinig sa akin sa mga hanash ko sa inyo at mga kunsumisyon. Pero malaking Immanuel din sa akin this year so Jaetee, Rix, at mother Sean sa mga bagay na need ng pastoral care. Malaking bagay sa akin Ang iilang sa Inyo na nakakaalala, nanganganusta, at minsan may pa ayuda. Pero kahit Hindi, Yung simpleng pag gampan sa mga ministry ninyo ay isang malaking presence of God para sa akin bilamg pastor nyo. Salamat. Sa Inyo? Sino ang mga naging Immanuel sa buhay nyo this 2025? Paano naging immanuel any open table sa buhay nyo this year? Whether you are here for a long time or bago la lang… How does open table continue to be God’s living presence in your life and spirituality?Reflectik. 2. Paano Naman kayo naging immanuel sa kapwa nyo this 2025? In what ways have you embodied Jesus nitong 2025? Sino Ang nilapitan mo para kausapin, kumustahin, at pakinggan kahit na inconvenient? Was there a time and a person you went out of your way to give your time and attention even? Meron rin bang mga times that you were less of a presence of God to someone or might even be the opposite nitong 2025? How have you repented as per Ardy’s preaching? How have you changed?Last reflection as reminded by our gospel today and this preaching, how can you continue to be Immanuel for 2026? Paano kayo patuloy na magiging aktibont presensya ng Diyos sa darating na taon sa community na ito, sa inyong mga kapamilya at kaibigan, at sa iba pang higit na nangangailangan? Kahit matatapos Ang year of grace sa open table, paano ka magpapatuloy na daluyan ng kanyang grace next year? Because the presence of God is marked by grace. What acts of kindness and grace will you continue or commit to do for next year here and everywhere? As Open Table MCC with our year of faith, how can we live and embody our progressive and queer Faith bilang nagkakatawang presensya ng Diyos sa mga nahihirapan at nasasaktan? Bilang Open Table, paano Tayo magiging instrumento ng Diyos para maging kasagutan sa panalangin nh bawat Isa at ng iba pa? Sa lahat ng kashitan at katarantaduhan ng sa ating bayan, how can we continue to embody Emmanuel and give the hope, peace, joy, and love of God in our own way sa mas malawak na pakikibaka? Next year is our year of faith, at ako ay tiwala sa Inyo to do well next year while at the same time pinagkakatiwala ko kayo sa presence of God that is in each other and among us. I trust you and God among you to live out your faith with grace and to embody Immanuel this 2026. The post We Are Immanuel appeared first on Open Table Metropolitan Community Church.

    23 min

  8. 12/15/2025

    Joy is the Fruit of a Graceful Ministry

    When John heard in prison what the Messiah was doing, he sent word by his disciples and said to him, “Are you the one who is to come, or are we to wait for another?” Jesus answered them, “Go and tell John what you hear and see: the blind receive their sight, the lame walk, those with a skin disease are cleansed, the deaf hear, the dead are raised, and the poor have good news brought to them. And blessed is anyone who takes no offense at me.” Matthew 11:2-6 NRSVUE John the Baptist, the voice in the wilderness, the prophet who dared to speak truth to power, finds himself behind bars. And from that place of confinement, John asks a hauntingly human question: “Are you the one who is to come, or are we to wait for another?” This is not a question from an unbeliever. This is a question from someone faithful, tired, disappointed, and confused. And that matters, because it tells us something important: doubt does not cancel faith. Suffering does not erase calling. Joy, in Scripture, is not the absence of struggle. What kind of joy are we talking about? Let me be clear: when we talk about joy, we are not talking about being cheerful all the time. Joy is not a mood. Joy is not hype. Joy is not pretending everything is okay. Biblical joy is deeper than happiness. Joy is a deep, abiding inner assurance, a settled confidence rooted in a relationship with God. It’s the kind of joy that can exist even when the prison door stays closed, the kind of joy John needed while he was behind bars. Galatians 5:22 says: “The fruit of the Spirit is love, joy, peace…” Notice the word fruit. Fruit is never manufactured by effort alone. Fruit grows when a tree is rooted, nourished, and abiding. You don’t yell at a tree to bear fruit. You don’t shame it into producing. Fruit is the natural evidence that life is flowing through it. Which means, if joy is fruit, then joy is not the goal – grace is the source. So What do we mean by a graceful ministry? A graceful ministry is not driven by pressure. It is not fueled by proving yourself. It is not obsessed with performance, productivity, or approval. A grace-driven ministry flows from this truth: God’s love is already given. God’s power is already at work. God’s grace is already enough. It knows: This is not about my strength. This is not about my perfection. This is about Christ’s work, not my résumé. That kind of ministry is marked by: Humility instead of control Patience instead of urgency Presence instead of performance And when ministry flows from grace, joy shows up. Not loud joy. Not flashy joy. But resilient joy. The kind that keeps showing up. The kind that listens without fixing. The kind that stays when it’s uncomfortable. This is exactly what Jesus shows us in Matthew 11:2-5. John sends word from prison, asking if Jesus is truly the Messiah. Notice what Jesus does not say. He does not say: “Try harder.” “Believe more.” or “Get it together.” Instead, Jesus says: “Go and tell John what you hear and see.” And then He lists evidence of grace at work: the blind receive sight the lame walk the sick are cleansed the deaf hear the dead are raised the poor receive good news Jesus points John not to spectacle, but to restoration. Not to power, but to presence. Even in the presence of miracles, even in the middle of grace, questions still existed. John still asked. And I relate to that. Fact 1: I am a queer woman. Fact 2: I am a Christian. I am both of these at once. And I no longer hide who I am to make anyone else comfortable. Just like John, I am a discomfort for other people—sometimes even to my own family. I have lost relationships because of who I am and what I choose to do. But standing fully in who I am has taught me something about Jesus: His grace makes room. Jesus’ ministry was not about shrinking people. It was about revealing truth and widening belonging. Yet even in the midst of grace, questions still exist. Even when I volunteer to contribute to this church—as your Hermana, your Community Connect Facilitator, your Inang Martha, and just your fellow churchmate—there are days I ask myself: “Am I really helping?” “Am I really showing up the way people need me to?” “Am I enough?” “Or… bida-bida ka lang? OA ka naman?” I have doubts. I have insecurities. But why do I still keep going? When Jesus did not condemn John. He responded with grace. And I realize: doubt does not disqualify me. Showing up is already ministry. I know that Grace is often uncomfortable. Grace stretches us. It challenges us. It calls us to love beyond what feels safe. Grace moves toward pain. Grace listens to the silenced. Grace meets the messy, the broken, the desperate. Grace reaches into the hardest places and says: You are seen. You are heard. You are loved. And maybe that’s why this Scripture feels personal to me. I often find myself surrounded by people in pain. Many times, people open up to me about their hurt, their traumas, their vulnerable selves. Sometimes I joke na “parang magnet ako” …ehh ha? Bakit sa dami-dami ng puwedeng maattract… problema pa? Na para bang Google Drive ako ng chismis? But as I reflected with my wife Mikay, she made me realize: “Maybe you don’t attract problems. Maybe you just refuse to turn away.” The truth is: I don’t receive people’s stories because I’m weak or strong. I receive them because I give the grace of willingness to listen. I practice ministry by being present: Someone who listens without judgment Someone who holds space Someone who says, “Your story is safe here.” I will give you a seat at the table. I choose to be present. And maybe, to me, that’s what a graceful ministry looks like: choosing compassion over control, curiosity over judgment, presence over perfection. Jesus said in Matthew 11:6: “Blessed is anyone who takes no offense at me.” The word “offended” comes from a Greek term that literally means “to stumble” or “to be tripped up.” It’s an invitation to stand firm in faith, even when following Jesus feels hard, messy, or different from what we expect. There is great blessing in holding on, in trusting Him, and in continuing to walk with Him, knowing that He is faithful, even when the path is unclear or challenging. Ministry is not a title, a pulpit, or a program. It’s presence. It’s staying when it’s easier to walk away. It’s listening to someone who’s been silenced. It’s letting someone fall apart without trying to fix them. Even in the face of broken systems, injustice, and chaos, choosing to show up with compassion is a radical act of hope. It makes grace visible. In a world like this, it’s natural to feel small and powerless. To wonder: “Can my small presence really make a difference?” “Is showing up, listening, or offering help enough when problems feel enormous?” This is exactly where grace steps in. This is exactly where ministry begins—not in grand gestures or perfect solutions, but in small, courageous acts of presence. You don’t need training to begin. You don’t need perfect words. You don’t even need to feel ready. Although, lest I get misunderstood, may mga bagay rin na kailangan ng training. Hindi pwedeng pastor na puro presence lang. Pero hindi rin pwedeng pastor na puro training lang, pero walang presence. Presence is the start and the beginning. There are ministries where puso at presence ang tanging kailangan. Listen. Stay. Care. Again and again. With your heart open. Because maybe the holiest thing we can do… is to keep showing up: Showing up for each other… messy, tired, hopeful. Showing up when it would be easier to walk away. Showing up when no one notices. Showing up when it hurts. The grace in showing up is a learning and training experience. Natututo rin tayo kapag when we show up. The kind of grace that Jesus lived… a grace that meets people where they are, and in doing so, gives birth to joy. Because maybe true joy come from accepting Jesus as He is, even when His ways challenge our expectations. Like when we choose to love someone the way Jesus loves: without condition, without hesitation, without needing to fix or prove anything. The joy in trusting God’s bigger plan and finding fulfillment in His presence, not worldly success or our limited human views. Because joy isn’t the absence of pain. It’s the fruit of grace. The kind that keeps loving, keeps believing, keeps listening, even when it hurts. Every time you choose presence over perfection, compassion over judgment, and love over fear – you are participating in ministry. You are planting seeds of grace that will grow into joy. So If someone here once listened to you, carried your burden, or made you feel less alone at some point, turn to them and say: “Thank you for showing up.” As we close today, let me leave you with this: Grace is the root. Ministry is the soil. Joy is the fruit. And when grace leads, joy follows. Stand firm in faith, even when you doubt. Because every act of grace you offer, every moment you choose presence over performance, every time you choose love over fear, you are planting seeds of joy in a world that so desperately needs it. So I leave you with this question, to carry in your heart: “Will I let grace guide me—so that joy can truly bloom, in me and through me, for others?” The post Joy is the Fruit of a Graceful Ministry appeared first on Open Table Metropolitan Community Church.

    16 min
See All (20)

Ratings & Reviews

3
out of 5
2 Ratings

About

The Inclusive Church with special ministry to the LGBTQI community

Information