Our Unifying Belief
We are driven by our Inclusive God to become the most radically inclusive Church serving Metro Detroit.
We believe in the healing power of God's radically inclusive love made real in Jesus Christ.
We are reimagining what it means to be a Christian Church that truly includes ALL people.
Our Mission
We embody God's radically inclusive love in everything we do.
Our Vision
We envision a community where lives are transformed by radical inclusion in committed fellowship inspired by the life and teachings of Jesus.
The 7 Strategy Focus Areas for MCC Detroit
Our mission of our ministry is to focus on:
MCC Detroit is a church that practices Radical Inclusion. What is Radical Inclusion?
Using “A Model for Recovery from Oppressive and Exclusive Theologies and Religions”
By The Fellowship of Affirming Ministries - Bishop Yvette A. Flunder, as our inspiration and guidance, MCC Detroit defines Radical Inclusion as, “a church community that is reimagining what it means to be a Christian Church that truly includes ALL people by:
· Showing our love for people and receive them as they are
· Valuing human dignity
· Working towards justice
· Recognizing that every person who comes with the potential to build the church in a way not possible
had they not been there.
Bishop Flunder created the 12 Steps to Radical Inclusion that is a guiding document for us:
ONE - Radical Inclusivity is and must be radical.
Inclusivity, with love for all of God’s creation, challenges major fundamental, deep-seated Christian beliefs, doctrines and theologies at the center of society which characterize people who do not fit the definition of the acceptable social norm as enemies of God and routinely mistreats, oppresses and excludes people from the community of faith and its institutions.
TWO - Radical Inclusivity, recognizes, values, loves and celebrates people on the margin.
Jesus was himself from the edge of society with a ministry to those who were considered least. Jesus’ public ministry and associations were primarily with the poor, weak, outcast, foreigners and prostitutes.
THREE - Radical Inclusivity recognizes harm done in the name of God.
Many people rejected by the Church got their burns from Bible believing Christian flame-throwers. Contempt for the Church and all things religious often stems from exposure to oppressive theology, self-serving biblical literalism and unyielding tradition. It is neither Christ-like nor spiritual to be oppressive. No human being is born with a destiny to be oppressed or to oppress others.
FOUR - Radical Inclusivity is intentional and creates ministry on the margin.
“On Purpose” because of the radically inclusive love of Jesus Christ. The inclusive community deliberately makes a conscious and unapologetic decision to love and celebrate the Creator’s diversity welcoming all persons regardless to race, color, ancestry, age, gender and sexual or affectional orientation. Radical Inclusivity practices and celebrates the Christian community outside of the dominant culture believing that the Kingdom (Kindom) of God includes the margin of society and is a perfect place for ministry. Marginalized people, now as in the time of Jesus’ earthly ministry, respond to a community of openness and extravagant grace, where other people from the edge gather. Such an atmosphere welcomes people to feel it is safer to be who they are.
FIVE - The primary goal of Radical Inclusivity is not to imitate or change the mainline church, but rather to be Church.
The Church belongs to God and is the Body of Jesus Christ. It is not the sole property of any denomination, person or group. There are systemic wrongs in organized church due to oppressive theology, bibliolatry and traditional beliefs, which prevent freedom for all people that we can never fully right. Radical inclusivity however, is ministry rooted in restoration believing that God has given the church the work and ministry of reconciliation. It is for freedom that Christ has made us free (Gal. 5:1). Although, radical inclusivity believes and celebrates the kinship and fellowship of all believers of Jesus Christ it is does not seek to change the mainline church but it uses its power of love to model and demonstrate the radically inclusive love of Jesus Christ.
SIX - Radical Inclusivity requires a new way of seeing and a new way of being.
“…from this day forward, we regard no one from a strictly human point of view, not even Jesus.” (II Cor. 5:16) This scripture passage implies that we can celebrate one another in some new and powerful way in Christian community - some way that both accepts who each of us is in a human sense and transcends our humanity allowing us to see each other as God sees us. Christian community can truly be celebrated when we realize the Church is a spiritual, mystical, faith community and we relate best when we make the two-foot drop from head to heart.
SEVEN - Radical Inclusivity requires awareness, information and understanding.
The creation of Christian community among people marginalized by the Church requires that the community be prepared and maintain a presence of cultural familiarity through education and training which equips the community to understand, actively fight and overcome oppressive and exclusive theology and practices. Sustaining and eventually celebrating community on the margin requires the Church to re-examine sexual and relational ethics, develop a theology of welcome and de-stigmatize its view of any group of people.
EIGHT - Radical Inclusivity does not hide and works to undo shame and fear.
The radically inclusive ministry of Jesus does not encourage people to hide their ‘unacceptable’ realities (based upon the dominant culture’ point of view or faith) in order to be embraced. True community comes when marginalized people take back the right to fully “be.” People must celebrate not in spite of who they are, but because of who their Creator has made them. In order for marginalized people to have community they must develop community “naked” with their “marginality” in full view while often celebrating the very thing that separates them from the dominant culture.
NINE - Radical Inclusivity recognizes diversity on the margin.
People live and are located on the various margins of society for many different reasons. Most people live on the margin because the dominant culture and/or faith communities have forced them outside their boundaries to a margin. Not all marginalized people are poor, uneducated or visible. Because many marginalized people are together on the margin does not mean that each affirms the other or that their common marginality will hold the community together. People on the margins are challenged to find the inter-connectedness of their marginalities.
TEN - Radical Inclusivity must be linked to preaching and teaching.
The creation of Christian community among people marginalized by the Church requires preaching and teaching that defines and strengthens the essence of the community through a theology of radical inclusivity. Preaching and teaching clarifies, reinforces and supports the collective theology of the community and gives voice to its emergence and evolution.
ELEVEN - Radical Inclusivity demands hospitality.
Marginalized people experience hospitality where they have neither to defend nor to deny their place or their humanness. Henri Nouwen, author of Reaching Out, says, “Hospitality…means primarily the creation of a free space where the stranger can enter and become a friend instead of an enemy. Hospitality is not to change people, but to offer them space where change can take place. It is not bring men and women over to our side, but to offer freedom not disturbed by a dividing line. It is not to lead our neighbor into a corner where there are no alternatives left, but to open a wide spectrum of options for choice and commitment. It is not a method of making our God and our way into the criteria of happiness, but the opening of an opportunity to others to find their God and their way. Hospitality is not a subtle invitation to adopt the life style of the host, but the gift of chance for the guest to find his/her own.”
TWELVE - Radical Inclusivity is best sustained and celebrated when everyone in the community is responsible and accountable.
Sustaining Christian community requires an intentional effort to design a framework that includes everyone in the life of the Church. The dissemination of duties and chores insure that all members share in and contribute to the welfare of the community. It is often difficult for people who have not had continuity in life to understand that freedom without responsibility and accountability is as detrimental as slavery. Freedom cannot be an end unto itself. Freedom from something must flow into freedom to be something else or it is not truly freedom. The object of getting free is being free: the object of being free is living free.
We are driven by our Inclusive God to become the most radically inclusive Church serving Metro Detroit.
We believe in the healing power of God's radically inclusive love made real in Jesus Christ.
We are reimagining what it means to be a Christian Church that truly includes ALL people.
Our Mission
We embody God's radically inclusive love in everything we do.
Our Vision
We envision a community where lives are transformed by radical inclusion in committed fellowship inspired by the life and teachings of Jesus.
The 7 Strategy Focus Areas for MCC Detroit
Our mission of our ministry is to focus on:
- Spirituality (Embodying God's Radically Inclusive Love)
- Outreach
- Education
- Communication
- Programming
- Advocacy/Social Justice
- Governance/Operations (Organization, Safety, Financial, etc.)
MCC Detroit is a church that practices Radical Inclusion. What is Radical Inclusion?
Using “A Model for Recovery from Oppressive and Exclusive Theologies and Religions”
By The Fellowship of Affirming Ministries - Bishop Yvette A. Flunder, as our inspiration and guidance, MCC Detroit defines Radical Inclusion as, “a church community that is reimagining what it means to be a Christian Church that truly includes ALL people by:
· Showing our love for people and receive them as they are
· Valuing human dignity
· Working towards justice
· Recognizing that every person who comes with the potential to build the church in a way not possible
had they not been there.
Bishop Flunder created the 12 Steps to Radical Inclusion that is a guiding document for us:
ONE - Radical Inclusivity is and must be radical.
Inclusivity, with love for all of God’s creation, challenges major fundamental, deep-seated Christian beliefs, doctrines and theologies at the center of society which characterize people who do not fit the definition of the acceptable social norm as enemies of God and routinely mistreats, oppresses and excludes people from the community of faith and its institutions.
TWO - Radical Inclusivity, recognizes, values, loves and celebrates people on the margin.
Jesus was himself from the edge of society with a ministry to those who were considered least. Jesus’ public ministry and associations were primarily with the poor, weak, outcast, foreigners and prostitutes.
THREE - Radical Inclusivity recognizes harm done in the name of God.
Many people rejected by the Church got their burns from Bible believing Christian flame-throwers. Contempt for the Church and all things religious often stems from exposure to oppressive theology, self-serving biblical literalism and unyielding tradition. It is neither Christ-like nor spiritual to be oppressive. No human being is born with a destiny to be oppressed or to oppress others.
FOUR - Radical Inclusivity is intentional and creates ministry on the margin.
“On Purpose” because of the radically inclusive love of Jesus Christ. The inclusive community deliberately makes a conscious and unapologetic decision to love and celebrate the Creator’s diversity welcoming all persons regardless to race, color, ancestry, age, gender and sexual or affectional orientation. Radical Inclusivity practices and celebrates the Christian community outside of the dominant culture believing that the Kingdom (Kindom) of God includes the margin of society and is a perfect place for ministry. Marginalized people, now as in the time of Jesus’ earthly ministry, respond to a community of openness and extravagant grace, where other people from the edge gather. Such an atmosphere welcomes people to feel it is safer to be who they are.
FIVE - The primary goal of Radical Inclusivity is not to imitate or change the mainline church, but rather to be Church.
The Church belongs to God and is the Body of Jesus Christ. It is not the sole property of any denomination, person or group. There are systemic wrongs in organized church due to oppressive theology, bibliolatry and traditional beliefs, which prevent freedom for all people that we can never fully right. Radical inclusivity however, is ministry rooted in restoration believing that God has given the church the work and ministry of reconciliation. It is for freedom that Christ has made us free (Gal. 5:1). Although, radical inclusivity believes and celebrates the kinship and fellowship of all believers of Jesus Christ it is does not seek to change the mainline church but it uses its power of love to model and demonstrate the radically inclusive love of Jesus Christ.
SIX - Radical Inclusivity requires a new way of seeing and a new way of being.
“…from this day forward, we regard no one from a strictly human point of view, not even Jesus.” (II Cor. 5:16) This scripture passage implies that we can celebrate one another in some new and powerful way in Christian community - some way that both accepts who each of us is in a human sense and transcends our humanity allowing us to see each other as God sees us. Christian community can truly be celebrated when we realize the Church is a spiritual, mystical, faith community and we relate best when we make the two-foot drop from head to heart.
SEVEN - Radical Inclusivity requires awareness, information and understanding.
The creation of Christian community among people marginalized by the Church requires that the community be prepared and maintain a presence of cultural familiarity through education and training which equips the community to understand, actively fight and overcome oppressive and exclusive theology and practices. Sustaining and eventually celebrating community on the margin requires the Church to re-examine sexual and relational ethics, develop a theology of welcome and de-stigmatize its view of any group of people.
EIGHT - Radical Inclusivity does not hide and works to undo shame and fear.
The radically inclusive ministry of Jesus does not encourage people to hide their ‘unacceptable’ realities (based upon the dominant culture’ point of view or faith) in order to be embraced. True community comes when marginalized people take back the right to fully “be.” People must celebrate not in spite of who they are, but because of who their Creator has made them. In order for marginalized people to have community they must develop community “naked” with their “marginality” in full view while often celebrating the very thing that separates them from the dominant culture.
NINE - Radical Inclusivity recognizes diversity on the margin.
People live and are located on the various margins of society for many different reasons. Most people live on the margin because the dominant culture and/or faith communities have forced them outside their boundaries to a margin. Not all marginalized people are poor, uneducated or visible. Because many marginalized people are together on the margin does not mean that each affirms the other or that their common marginality will hold the community together. People on the margins are challenged to find the inter-connectedness of their marginalities.
TEN - Radical Inclusivity must be linked to preaching and teaching.
The creation of Christian community among people marginalized by the Church requires preaching and teaching that defines and strengthens the essence of the community through a theology of radical inclusivity. Preaching and teaching clarifies, reinforces and supports the collective theology of the community and gives voice to its emergence and evolution.
ELEVEN - Radical Inclusivity demands hospitality.
Marginalized people experience hospitality where they have neither to defend nor to deny their place or their humanness. Henri Nouwen, author of Reaching Out, says, “Hospitality…means primarily the creation of a free space where the stranger can enter and become a friend instead of an enemy. Hospitality is not to change people, but to offer them space where change can take place. It is not bring men and women over to our side, but to offer freedom not disturbed by a dividing line. It is not to lead our neighbor into a corner where there are no alternatives left, but to open a wide spectrum of options for choice and commitment. It is not a method of making our God and our way into the criteria of happiness, but the opening of an opportunity to others to find their God and their way. Hospitality is not a subtle invitation to adopt the life style of the host, but the gift of chance for the guest to find his/her own.”
TWELVE - Radical Inclusivity is best sustained and celebrated when everyone in the community is responsible and accountable.
Sustaining Christian community requires an intentional effort to design a framework that includes everyone in the life of the Church. The dissemination of duties and chores insure that all members share in and contribute to the welfare of the community. It is often difficult for people who have not had continuity in life to understand that freedom without responsibility and accountability is as detrimental as slavery. Freedom cannot be an end unto itself. Freedom from something must flow into freedom to be something else or it is not truly freedom. The object of getting free is being free: the object of being free is living free.
Download the file below to view MCC Detroit's bylaws which were last updated in March of 2103.
| mccdbylawsmarch2013.doc |
1971 The emerging Gay Christian Caucus of the Gay Liberation Front of Detroit (GLFD) met in John Kavanaugh’s
apartment and decided to affiliate with the fast-growing Universal Fellowship of Metropolitan Community
Churches (UFMCC). They began meeting for worship at Trinity United Methodist Church in Highland Park.
1972 The congregation offered a Christmas Dinner for gays and lesbians who had no one with whom to share the
holidays.
1973 Tone Clemente was installed as our first clergy and served until 1975.
1976 Rev. Nancy L. Wilson and Rev. Heather Anderson were installed as co-pastors. They were the first couple to
co-pastor a congregation in the UFMCC. That same year, Christmas Dinner was open to residents of the
Detroit neighborhood around the church. This turned the tradition into a ministry to feed the poor, elderly
and less fortunate on the holiest day of the year.
1977 Trinity United Methodist Church, our home since 1971 had to close. Central United Methodist Church in
Detroit became the new MCC Detroit home for worship. The head pastor of Central United, Dr. Richard
DeVore supported and advocated for MCC Detroit with his own church hierarchy. Dr. DeVore also helped
MCC Detroit gain admission into the Downtown Clergy Association.
1979 MCC Detroit saw staff changes as Rev. Wilson was called by Rev. Troy Perry to teach at Samaritan Theological
Institute and Rev. Anderson returned to California. Rev. Bob Gallaway stepped in during a pastoral search
which brought Rev. Brenda Hunt-Cisneros and her partner Rita to lead the congregation.
1982 Rev. Wilson and Rev. Perry visited Detroit to celebrate MCC Detroit’s 10th Anniversary!
1984 The MCC Detroit congregation purchased its own church building in Birmingham. Staff changes in the 80’s
included Rev. Hunt leaving and Rita Cisneros and Bob Hogg to serve as lay leaders until Rev. Jim Hermanot
was installed as pastor. It was also during this time that the congregation added ministries to respond to the
AIDS crisis.
1989 Rev. Linda Laster was installed as our pastor in 1989. At the same time that our worship services were
overflowing with congregants, a buyer offered to purchase the building and property to create a parking lot
for local businesses. During a short building search, we rented worship space at Detroit Unity Church. A
church, parsonage and additional property in Roseville were purchased. A busy year! It was also in 1989
Karen Dillaman, Jo Ploeger and Brenda Blizzard revived the Excel of the Lakes ministry and the church hired
music director, Brian Londrow.
1993 The Roseville property proved to be unsustainable and the building was lost to foreclosure. Once again we
looked for space to rent for worship and offices. A relationship with Drayton Avenue Presbyterian Church
(DAPC) began, first with rental of the chapel and fellowship hall. We rented a tiny space for use as an
administrative office in downtown Ferndale. As our relationship with DAPC grew, we were able to rent office
space adjacent to the chapel.
1993 Student clergy Mark Bidwell stepped up to take over when Rev. Laster left and worked with the board of
directors to lead the congregation through a time of transition. This decade saw the growth of a variety of
ministries.
1997 Mark Bidwell was unanimously voted for by an enthusiastic congregation to lead the church. His studies
culminated in his becoming Rev. Mark Bidwell, licensed and ordained by UFMCC.
2000 In the new millennium, we focused on congregational “in reach” and emphasis was placed on small
gatherings to promote fellowship between Sunday worship services. Solid lay leadership was developing to
serve the congregation. Also during this decade, MCC Detroit was fortunate to add clergy in support of a
growing congregation. We welcomed associate clergy including Rev. Deb Dysert, Rev. Kevin Kinsel and Rev.
Bob Bond. This decade also saw great growth in our music ministry. The choir performs at annual Pride
events and performs a very special Good Friday program to a full church!
2010 MCC Detroit conducts a Church Size Summit
2010 Rev. Bidwell went on sabbatical and the congregation was well served as Rev. Deb Dysert and Brian
Londrow provided the stability and continuity the congregation needed.
2011 Rev. Bidwell resigned from the church. Rev. Jim Lynch was installed as Interim Pastor, while Rev. Dysert
continued her role as Associate Pastor.
2012 MCC Detroit mourned the death of Rev. Bidwell.
2013 A Pastoral Search Committee was formed to help find the next pastor.
2014 Rev. Roland Stringfellow is installed as the Senior Pastor. He brings 30 + years of experience educating,
preaching, and organizing communities and congregations in his roles as a Pastor and Program Director.
His vision for MCC Detroit is rooted in valuing individual relationships, (laity and clergy, staff and volunteers)
and engaging in sacred activism – which is having a strong sense for social justice and public witness
motivated by spiritual convictions.
2016 Rev. Roland Stringfellow received the degree of Doctor of Ministry from the Pacific School of Religion.
2017 DAPC informed MCC Detroit of plans to sell the building by the end of the year. MCC Detroit began
exploring all options for relocation. MCC Detroit established a relationship with Clawson United Methodist
Church (CUMC) and entered into a lease agreement that began in December. The final service at DAPC was November 26th, 2017. The first service at CUMC was held December 3rd, 2017.
2021 Through our strategic planning sessions and expressions from the congregation, we decided to change
our location from the Clawson United Method Church to the Affirmations building in Ferndale. Our final service at CUMC was held on Sunday, September 12 (coinciding with MCCD’s 49th Church Anniversary)
and our first service at Affirmations was held on Sunday, September 26.
apartment and decided to affiliate with the fast-growing Universal Fellowship of Metropolitan Community
Churches (UFMCC). They began meeting for worship at Trinity United Methodist Church in Highland Park.
1972 The congregation offered a Christmas Dinner for gays and lesbians who had no one with whom to share the
holidays.
1973 Tone Clemente was installed as our first clergy and served until 1975.
1976 Rev. Nancy L. Wilson and Rev. Heather Anderson were installed as co-pastors. They were the first couple to
co-pastor a congregation in the UFMCC. That same year, Christmas Dinner was open to residents of the
Detroit neighborhood around the church. This turned the tradition into a ministry to feed the poor, elderly
and less fortunate on the holiest day of the year.
1977 Trinity United Methodist Church, our home since 1971 had to close. Central United Methodist Church in
Detroit became the new MCC Detroit home for worship. The head pastor of Central United, Dr. Richard
DeVore supported and advocated for MCC Detroit with his own church hierarchy. Dr. DeVore also helped
MCC Detroit gain admission into the Downtown Clergy Association.
1979 MCC Detroit saw staff changes as Rev. Wilson was called by Rev. Troy Perry to teach at Samaritan Theological
Institute and Rev. Anderson returned to California. Rev. Bob Gallaway stepped in during a pastoral search
which brought Rev. Brenda Hunt-Cisneros and her partner Rita to lead the congregation.
1982 Rev. Wilson and Rev. Perry visited Detroit to celebrate MCC Detroit’s 10th Anniversary!
1984 The MCC Detroit congregation purchased its own church building in Birmingham. Staff changes in the 80’s
included Rev. Hunt leaving and Rita Cisneros and Bob Hogg to serve as lay leaders until Rev. Jim Hermanot
was installed as pastor. It was also during this time that the congregation added ministries to respond to the
AIDS crisis.
1989 Rev. Linda Laster was installed as our pastor in 1989. At the same time that our worship services were
overflowing with congregants, a buyer offered to purchase the building and property to create a parking lot
for local businesses. During a short building search, we rented worship space at Detroit Unity Church. A
church, parsonage and additional property in Roseville were purchased. A busy year! It was also in 1989
Karen Dillaman, Jo Ploeger and Brenda Blizzard revived the Excel of the Lakes ministry and the church hired
music director, Brian Londrow.
1993 The Roseville property proved to be unsustainable and the building was lost to foreclosure. Once again we
looked for space to rent for worship and offices. A relationship with Drayton Avenue Presbyterian Church
(DAPC) began, first with rental of the chapel and fellowship hall. We rented a tiny space for use as an
administrative office in downtown Ferndale. As our relationship with DAPC grew, we were able to rent office
space adjacent to the chapel.
1993 Student clergy Mark Bidwell stepped up to take over when Rev. Laster left and worked with the board of
directors to lead the congregation through a time of transition. This decade saw the growth of a variety of
ministries.
1997 Mark Bidwell was unanimously voted for by an enthusiastic congregation to lead the church. His studies
culminated in his becoming Rev. Mark Bidwell, licensed and ordained by UFMCC.
2000 In the new millennium, we focused on congregational “in reach” and emphasis was placed on small
gatherings to promote fellowship between Sunday worship services. Solid lay leadership was developing to
serve the congregation. Also during this decade, MCC Detroit was fortunate to add clergy in support of a
growing congregation. We welcomed associate clergy including Rev. Deb Dysert, Rev. Kevin Kinsel and Rev.
Bob Bond. This decade also saw great growth in our music ministry. The choir performs at annual Pride
events and performs a very special Good Friday program to a full church!
2010 MCC Detroit conducts a Church Size Summit
2010 Rev. Bidwell went on sabbatical and the congregation was well served as Rev. Deb Dysert and Brian
Londrow provided the stability and continuity the congregation needed.
2011 Rev. Bidwell resigned from the church. Rev. Jim Lynch was installed as Interim Pastor, while Rev. Dysert
continued her role as Associate Pastor.
2012 MCC Detroit mourned the death of Rev. Bidwell.
2013 A Pastoral Search Committee was formed to help find the next pastor.
2014 Rev. Roland Stringfellow is installed as the Senior Pastor. He brings 30 + years of experience educating,
preaching, and organizing communities and congregations in his roles as a Pastor and Program Director.
His vision for MCC Detroit is rooted in valuing individual relationships, (laity and clergy, staff and volunteers)
and engaging in sacred activism – which is having a strong sense for social justice and public witness
motivated by spiritual convictions.
2016 Rev. Roland Stringfellow received the degree of Doctor of Ministry from the Pacific School of Religion.
2017 DAPC informed MCC Detroit of plans to sell the building by the end of the year. MCC Detroit began
exploring all options for relocation. MCC Detroit established a relationship with Clawson United Methodist
Church (CUMC) and entered into a lease agreement that began in December. The final service at DAPC was November 26th, 2017. The first service at CUMC was held December 3rd, 2017.
2021 Through our strategic planning sessions and expressions from the congregation, we decided to change
our location from the Clawson United Method Church to the Affirmations building in Ferndale. Our final service at CUMC was held on Sunday, September 12 (coinciding with MCCD’s 49th Church Anniversary)
and our first service at Affirmations was held on Sunday, September 26.
Our Denomination
MCC Detroit is part of the Metropolitan Community Churches, a denomination founded by the Rev. Troy Perry in 1968 in Los Angeles. The MCC now includes over 200 congregations in the U.S. and 15 countries.
Our Doctrine
Christianity is the revelation of God in Jesus Christ and is the religion set forth in the Scriptures. Jesus Christ is foretold in the Old Testament, presented in the New Testament, and proclaimed by the Christian Church in every age and in every land. (John 1:29)
Founded in the interest of offering a church home to all who confess and believe, the Universal Fellowship of Metropolitan Community Churches moves in the mainstream of Christianity.
Our faith is based upon the principles outlined in the historic creeds: Apostles and Nicene.
We believe:
In one triune God, omnipotent, omnipresent and omniscient, of one substance and of three persons: God, our Parent-Creator; Jesus Christ, the only begotten son of God, God in flesh, human; and the Holy Spirit, God as our Sustainer. (John 14:26)
That the Bible is the divinely inspired Word of God, showing forth God to every person through the law and the prophets, and finally, completely and ultimately on earth in the being of Jesus Christ. (2 Timothy 3:16)
That Jesus...the Christ...historically recorded as living some 2,000 years before this writing, is God incarnate, of human birth, fully God and fully human, and that by being one with God, Jesus has demonstrated once and forever that all people are likewise Children of God, being spiritually made in God’s image. (Philippians 2:9-11)
That the Holy Spirit is God making known God’s love and interest to all people. The Holy Spirit is God, available to and working through all who are willing to place their welfare in God’s keeping. (John 14:16, 17)
Every person is justified by grace to God through faith in Jesus Christ. (Romans 3:24)
We are saved from loneliness, despair and degradation through God’s gift of grace, as was declared by our Savior. Such grace is not earned, but is a pure gift from a God of pure love. We further commend the community of the faithful to a life of prayer; to seek genuine forgiveness for unkind, thoughtless and unloving acts; and to a committed life of Christian service. (2 Peter 1:5-8)
The Church serves to bring all people to God through Christ. To this end, it shall arrange for regular services of worship, prayer, interpretation of the Scriptures, and edification through the teaching and preaching of the Word. (Mark 16:15)
Sacraments
Our Church embraces two holy Sacraments:
Baptism by water and the Spirit, as recorded in the Scriptures, shall be a sign of the dedication of each life to God and God’s service. Through the words and acts of this sacrament, the recipient is identified as God’s own Child. (Matthew 28:19)
Holy Communion is the partaking of blessed bread and fruit of the vine in accordance with the words of Jesus, our Sovereign: This is my body...this is my blood. (Matthew 26:26-28)
All who believe, confess and repent and seek God’s love through Christ, after examining their consciences, may freely participate in the communal meal, signifying their desire to be received into community with Jesus Christ, to be saved by Jesus Christ's sacrifice, to participate in Jesus Christ's resurrection, and to commit their lives anew to the service of Jesus Christ.
Inclusive Language
Universal Fellowship of Metropolitan Community Churches (UFMCC) seeks to be open to all people and to include all of God’s people in every aspect of Church life makes every effort to not use wording that excludes any group of God’s people; doing so would be inconsistent with the nature of a loving God. By using inclusive language in our public Worship Service, Bible Studies, written statements, and public prayers we expand our understanding of God and of the people God has called. Inclusive language reflects a sensitivity to overcome barriers that exist between individuals among communities in such areas as gender, race, class, age, physical differences, nationality, theological beliefs, culture and lifestyle.
One aspect of inclusive language is not to limit our understanding of God by addressing God in any single gender term. We do this primarily by using non-gender terms such as “Creator” or “God” instead of “Father.” Another aspect is when referring to people we seek to use terms that include all people. An example of this might be to use the term “brothers and sisters” instead of just “brothers” in certain readings.
It is understood that Jesus was indeed born a male and we do not seek to challenge or change that fact. We do not seek to change the meaning or content of scripture; we seek to identify more clearly what Jesus meant when he said, “whosoever believes in me shall not perish but have eternal life” (John 3.16). It is also understood that our relationship with God and Christ is a personal one.
Inclusive language is necessary to promote justice, reconciliation and love, the agenda to which we Christian have been called. Inclusive language frees us to grasp and convey the wider truth. Paul urged the Corinthians to widen their hearts that they might fully experience the gospel (2 Cor. 6.13). In the same spirit, we are urged to widen our understanding so that we might better grasp the richness and fullness of God as well as our own humanity. It is our openness to move beyond comfortable and familiar images that enables us to grow in our relationship with God. The importance of inclusive language is that it serves to liberate everyone.
The inclusive language policy is used at all levels of the Universal Fellowship of Metropolitan Community Church yet is not written in stone – our understanding of what it means to be inclusive must continue to evolve.
OFFICIAL STATEMENT OF FAITH OF Metropolitan Community Churches as adopted at General Conference XXVI, Victoria, British Columbia, Canada. Adopted on July 5, 2016 and added to the MCC Core Documents.
MCC Detroit is part of the Metropolitan Community Churches, a denomination founded by the Rev. Troy Perry in 1968 in Los Angeles. The MCC now includes over 200 congregations in the U.S. and 15 countries.
Our Doctrine
Christianity is the revelation of God in Jesus Christ and is the religion set forth in the Scriptures. Jesus Christ is foretold in the Old Testament, presented in the New Testament, and proclaimed by the Christian Church in every age and in every land. (John 1:29)
Founded in the interest of offering a church home to all who confess and believe, the Universal Fellowship of Metropolitan Community Churches moves in the mainstream of Christianity.
Our faith is based upon the principles outlined in the historic creeds: Apostles and Nicene.
We believe:
In one triune God, omnipotent, omnipresent and omniscient, of one substance and of three persons: God, our Parent-Creator; Jesus Christ, the only begotten son of God, God in flesh, human; and the Holy Spirit, God as our Sustainer. (John 14:26)
That the Bible is the divinely inspired Word of God, showing forth God to every person through the law and the prophets, and finally, completely and ultimately on earth in the being of Jesus Christ. (2 Timothy 3:16)
That Jesus...the Christ...historically recorded as living some 2,000 years before this writing, is God incarnate, of human birth, fully God and fully human, and that by being one with God, Jesus has demonstrated once and forever that all people are likewise Children of God, being spiritually made in God’s image. (Philippians 2:9-11)
That the Holy Spirit is God making known God’s love and interest to all people. The Holy Spirit is God, available to and working through all who are willing to place their welfare in God’s keeping. (John 14:16, 17)
Every person is justified by grace to God through faith in Jesus Christ. (Romans 3:24)
We are saved from loneliness, despair and degradation through God’s gift of grace, as was declared by our Savior. Such grace is not earned, but is a pure gift from a God of pure love. We further commend the community of the faithful to a life of prayer; to seek genuine forgiveness for unkind, thoughtless and unloving acts; and to a committed life of Christian service. (2 Peter 1:5-8)
The Church serves to bring all people to God through Christ. To this end, it shall arrange for regular services of worship, prayer, interpretation of the Scriptures, and edification through the teaching and preaching of the Word. (Mark 16:15)
Sacraments
Our Church embraces two holy Sacraments:
Baptism by water and the Spirit, as recorded in the Scriptures, shall be a sign of the dedication of each life to God and God’s service. Through the words and acts of this sacrament, the recipient is identified as God’s own Child. (Matthew 28:19)
Holy Communion is the partaking of blessed bread and fruit of the vine in accordance with the words of Jesus, our Sovereign: This is my body...this is my blood. (Matthew 26:26-28)
All who believe, confess and repent and seek God’s love through Christ, after examining their consciences, may freely participate in the communal meal, signifying their desire to be received into community with Jesus Christ, to be saved by Jesus Christ's sacrifice, to participate in Jesus Christ's resurrection, and to commit their lives anew to the service of Jesus Christ.
Inclusive Language
Universal Fellowship of Metropolitan Community Churches (UFMCC) seeks to be open to all people and to include all of God’s people in every aspect of Church life makes every effort to not use wording that excludes any group of God’s people; doing so would be inconsistent with the nature of a loving God. By using inclusive language in our public Worship Service, Bible Studies, written statements, and public prayers we expand our understanding of God and of the people God has called. Inclusive language reflects a sensitivity to overcome barriers that exist between individuals among communities in such areas as gender, race, class, age, physical differences, nationality, theological beliefs, culture and lifestyle.
One aspect of inclusive language is not to limit our understanding of God by addressing God in any single gender term. We do this primarily by using non-gender terms such as “Creator” or “God” instead of “Father.” Another aspect is when referring to people we seek to use terms that include all people. An example of this might be to use the term “brothers and sisters” instead of just “brothers” in certain readings.
It is understood that Jesus was indeed born a male and we do not seek to challenge or change that fact. We do not seek to change the meaning or content of scripture; we seek to identify more clearly what Jesus meant when he said, “whosoever believes in me shall not perish but have eternal life” (John 3.16). It is also understood that our relationship with God and Christ is a personal one.
Inclusive language is necessary to promote justice, reconciliation and love, the agenda to which we Christian have been called. Inclusive language frees us to grasp and convey the wider truth. Paul urged the Corinthians to widen their hearts that they might fully experience the gospel (2 Cor. 6.13). In the same spirit, we are urged to widen our understanding so that we might better grasp the richness and fullness of God as well as our own humanity. It is our openness to move beyond comfortable and familiar images that enables us to grow in our relationship with God. The importance of inclusive language is that it serves to liberate everyone.
The inclusive language policy is used at all levels of the Universal Fellowship of Metropolitan Community Church yet is not written in stone – our understanding of what it means to be inclusive must continue to evolve.
OFFICIAL STATEMENT OF FAITH OF Metropolitan Community Churches as adopted at General Conference XXVI, Victoria, British Columbia, Canada. Adopted on July 5, 2016 and added to the MCC Core Documents.
