I have heard a lot of stories like this, from people who wear a comma pin or carry something that points to our church.
Let this day, this Ash Wednesday, be a day for fewer words all day long. Let it be a day for some stillness, for paying quiet attention to mystery, to beauty, to the sacred.
This story cracks me up. Simon's mother was very ill, consumed with a fever, but Jesus was able to cure his friend's mother, to literally "raise her up." What a moment that must have been.
On airplanes, I dread the conversation with the person who finds out I am a minister and wants to use the flight time to explain to me that he is "spiritual but not religious." Such a person will always share this as if it is some kind of daring insight, unique to him, bold in its rebellion against the religious status quo.
A rabbi told me that a town with two Jews would need three synagogues: The one I go to; The one you go to; and one neither one of us would be caught dead in. Christians are much the same. But Jesus' prophetic words assure us that someday, God's people will ALL be one – within and across faith groups.
Multiracial and Multicultural Church
Resolution "Statement of Christian Conviction of the Proposed Pronouncement Calling the United Church of Christ to be a Multiracial and Multicultural Church"
93-GS-33 VOTED: The Nineteenth General Synod adopts the "Statement of Christian Conviction of the Proposed Pronouncement Calling the United Church of Christ to be a Multiracial and Multicultural Church."
Statement of Christian Conviction of the Proposed Pronouncement Calling the United Church of Christ to be a Multiracial and Multicultural Church
IV. STATEMENT OF CHRISTIAN CONVICTION
A. The Nineteenth General Synod calls upon the United Church of Christ in all its settings to be a true multiracial and multicultural church. A multiracial and multicultural church confesses and acts out its faith in the one sovereign God who through Jesus Christ binds in covenant faithful people of all races, ethnicities and cultures. A multiracial and multicultural church embodies these diversities as gifts to the human family and rejoices in the variety of God's grace.
B. The Nineteenth General Synod recognizes the following as marks of a multiracial and multicultural church:
1. CONFESSIONAL: A multiracial and multicultural church is called by God through Jesus Christ to acknowledge and confess its sins of racism and to repent and refrain from all acts of racial discrimination and bigotry.
2. THEOLOGICAL: A multiracial and multicultural church affirms Christian unity while celebrating the theological and liturgical richness that arises from its racial and ethnic diversity.
3. MISSION: A multiracial and multicultural church is called to participate in God's mission of doing justice, loving kindness and walking humbly with God through Christ in all communities with all peoples in all places.
4. INCLUSIVE MINISTRY: A multiracial and multicultural church uses an inclusive and equitable procedure for the calling, placement and standing of ministers in the church while providing equal access to employment in all settings of the church: locally, regionally, nationally, globally and ecumenically.
5. RACIAL JUSTICE STRUCTURE: A multiracial and multicultural church has a full-time national racial justice agency that seeks to coordinate programmatic strategies and involve the entire membership of the church in making racial justice a reality in church and society.
6. MONITORING BODY: A multiracial and multicultural church has a racial and ethnic body to monitor all settings of the church on issues of racial and ethnic inclusivity in the ministry, mission and programs.
7. PROPHETIC ADVOCACY: A multiracial and multicultural church engages in effective prophetic advocacy and public policy development on the issues of racial, social, economic and environmental justice with particular concern as to how these issues impact the quality of life of people of color communities.
8. MULTILINGUAL: A multiracial and multicultural church supports the development and dissemination of multilingual resources for use throughout the church and facilitates the translation of all official church documents such as the constitution and bylaws, creeds or statements of faith into languages that are spoken fluently in the local churches.
9. AFFIRMATIVE ACTION COMMITMENT: A multiracial and multicultural church affirms acommitment to accomplish specific affirmative action goals and objectives.
10. CHRISTIAN EDUCATION, EVANGELISM, AND NEW CHURCH DEVELOPMENT: Amultiracial and multicultural church develops, supports and implements strategies concerning evangelism and new church development in racial and ethnic communities; challenges and invites every member of local congregations to move beyond traditional comfort zones in living out God's multiracial and multicultural mandate; and prepares Christian education resources relevant to the diversity of racial and ethnic Christian faith traditions and cultures within the church.
11. SEMINARY TRAINING: A multiracial and multicultural church encourages related seminaries knowledge concerning the diversity of cultural heritages and theological traditions of the racial and ethnic constituencies of the church.
12. FAITHFUL AND EQUITABLE STEWARDSHIP: A multiracial and multicultural church plans and implements strategies to help ensure and promote a faithful and equitable stewardship and sharing of the financial resources of the church in regard to the empowerment of all local churches, and in particular the empowerment of local racial and ethnic congregations that have been marginalized due to racial discrimination in society.
15. RECOMMENDATIONS REGARDING A PROPOSAL FOR ACTION ON CALLINGTHE UNITED CHURCH OF CHRIST TO BE A MULTIRACIAL AND MULTICULTURALCHURCH
Assistant Moderator Malaski asked Ms. Bagley to continue with the report of Committee One. Ms. Bagley asked the delegates to find the appropriate materials in Report Pack C. She explained that, in addition to the Pronouncement, the Committee was assigned the Proposal for Action and the resolution entitled Resolution of "Affirmation of Previous Declarations, Pronouncements, Resolutions and Proposals for Action Pertaining to Institutional Racism and a Request to Implement the Recommendations of the Pastoral Letter on Contemporary Racism Throughout the United Church of Christ." Ms. Bagley stated that many of the issues the Committee discussed were contained in both the Resolution and the Proposal for Action. Consequently, after contacting the submitters of both pieces of business, the Resolution was consolidated into the Proposal for Action. She then spoke to the recommendations.
The Rev. Ronald Kurtz proposed a friendly amendment to add the Stewardship Council to #11 of the directional statement. The committee accepted the amendment.
Mr. Robert Sandman (OH) proposed the following amendment to the directional statement: To insert a paragraph after paragraph 2, section 3, Directional Statement. The paragraph to read: Believes furthermore that when each member and setting of the United Church of Christ acknowledges and confesses the sins of racism, God does forgive us and does love us still. God's forgiveness, however, is no license to go and sin again. Instead, this state of forgiveness and love is the beginning of the journey toward learning to become a multiracial and multicultural church.
Mr. Sandman spoke to the amendment. A discussion and vote followed.
93-GS-34 VOTED: The Nineteenth General Synod defeats the amendment.
There was more discussion regarding the original recommendation, and some questions of clarification were asked.
93-GS-35 VOTED: The Nineteenth General Synod adopts the "Recommendations Regarding a Proposal for Action on Calling the United Church of Christ to be a Multiracial and Multicultural Church." as amended.
A PROPOSAL FOR ACTION ON CALLING THE UNITED CHURCH OF CHRIST TO BE A MULTIRACIAL AND MULTICULTURAL CHURCH
Ill. DIRECTIONAL STATEMENT
Whereas the Nineteenth General Synod has adopted the Pronouncement on Calling the United Church of Christ to be a Multiracial and Multicultural Church, and whereas General Synod in the Statement of Christian Conviction recognized the marks of a multiracial and multicultural church, the Nineteenth General Synod:
1. Calls upon the United Church of Christ in all its settings to be a true multiracial and multicultural church and to affirm a commitment to achieve this goal;
2. Calls upon all members, congregations, associations, conferences, instrumentalities, other national bodies, and related institutions of the United Church of Christ to acknowledge and confess faithfully their sins of racism, to repent and refrain from all acts of racial discrimination and bigotry, to confront indifference, ignorance and neglect, and to participate in deliberate study and action to stem the resurgent tide of racism in American society by identifying the root causes of racism as well as other forms of discrimination and oppressive acts that preclude our fulfillment of our covenant with God and each ocher;
3. Calls upon all members, congregations, associations, conferences, instrumentalities, other national bodies and related institutions of the United Church of Christ to affirm consistently the necessity of Christian unity while celebrating the theological and liturgical richness that arises from the racial and ethnic diversity of the United Church of Christ; and to participate actively in God's mission of doing justice, loving kindness and walking humbly with God in all communities with all peoples in all places;
4. Calls upon all congregations, associations, conferences, instrumentalities, other national bodies, related institutions and future General Synods of the United Church of Christ consciously to elect, now and evermore, significant numbers of persons of all races, ethnicities and cultures to policy- making positions throughout the church;
5. Calls for an ethic of accountability in our relationships with each other in all settings of the church by empowering the national instrumentalities to collaborate and work collectively to develop and implement the study and action process of the "Pastoral Letter on Contemporary Racism" throughout the United Church of Christ; to incorporate the concern for institutional racism in all future plans and program implementation, and to request Council of Racial and Ethnic Ministries (COREM) to monitor continually the implementation of this Proposal for Action throughout the United Church of Christ, reporting to each General Synod through the Executive Council on the church's efforts, progress, and status in eradicating intentional and unintentional acts of racism in church and society;
6. Calls upon the Office for Church Life and Leadership, associations, conferences, and all other pertinent local, regional and national bodies to use an inclusive and equitable procedure for the recognition of calling, determination of placement and standing of ministers in the United Church of Christ; and to ensure equal access to employment in all settings of the United Church of Christ;
7. Calls upon the Commission for Racial Justice, in close consultation with COREM and its constituent bodies, to continue to coordinate the implementation of programmatic strategies in all settings of the UCC to challenge racial injustice, discrimination, and bigotry; and to provide leadership in helping to mobilize and involve the entire membership of the UCC to make racial justice a reality for all peoples in church and society;
8. Calls upon the Office for Church in Society, Commission for Racial Justice, Coordinating Center for Women, United Church Board for Homeland Ministries, United Church Board for World Ministries, other national bodies and all other settings to engage in effective prophetic advocacy and public policy development on the issues of racial, social, economic and environmental justice, in particular as to how these issues impact the quality of life of people of color communities in the United States and throughout the world; and that these bodies seek new creative opportunities toexperience the multiracial and multicultural realities of our world;
9. Calls upon all settings of the United Church of Christ to support the development and dissemination of multilingual resources for use throughout the UCC and where appropriate tofacilitate the translation of all official church documents such as the UCC Constitution and Bylaws, Statement of Faith and Statement of Mission into languages that are being spoken fluently in UCC local churches;
10. Calls upon the Executive Council and all settings of the United Church of Christ to reaffirm a commitment to accomplish the affirmative action goals and objectives that have been adopted by the General Synod; and to conduct a church-wide affirmative action audit to ascertain the current status of affirmative action within the life of the UCC;
11. Calls upon the United Church Board for Homeland Ministries, the Stewardship Council, associations and conferences, in close consultation with COREM and its constituent bodies, to develop, support and implement new programmatic strategies concerning evangelism and new church development in racial and ethnic communities across the nation, particularly in those areas undergoing rapid demographic changes with increased populations of communities of color;
12. Calls upon the United Church Board for Homeland Ministries, in close consultation with COREM and its constituent bodies, to prepare and make available Christian Education resources and materials relevant to the diversity of racial and ethnic Christian faith traditions and cultures within the United Church of Christ;
13. Calls upon the colleges and seminaries related to the United Church of Christ to expand curriculum development and educational programs to include awareness and knowledge concerning the diversity of cultural heritages and theological traditions of our multiracial and multicultural world;
14. Calls upon the Stewardship Council, Commission on Development, United Church Foundation, Pension Boards and other national bodies of the United Church of Christ to plan and implement a strategy to help ensure and promote a faithful and equitable stewardship and sharing of the financial resources of the UCC in regard to the empowerment of all local churches and in particular the empowerment of local racial and ethnic congregations that have been marginalized due to racial discrimination in society;
15. Calls upon the Office of Communication to communicate the United Church of Christ's multiracial and multicultural diversity policy and the multiracial and multicultural realities of the United Church of Christ and to promote the transition of the United Church of Christ into a truly multiracial and multicultural church; and
16. Calls upon the President of the United Church of Christ, the Secretary, the Director of Finance and Treasurer, the Executive Council, Council of Conference Ministers, Council of Instrumentality Executives, pastors and lay leaders of local congregations of the United Church of Christ to provide leadership, nurture and support towards the fulfillment of the Pronouncement and the implementation of this Proposal for Action Calling the United Church of Christ to be a Multiracial and Multicultural Church.
The Nineteenth General Synod directs the Commission for Racial Justice and the Office for Church in Society to coconvene an Implementation Committee which will coordinate the implementation of this Proposal for Action and requests a report to be made to all subsequent General Synods. The Office of the President, the Commission for Racial Justice, the Office for Church in Society. Stewardship Council, United Church Board for Homeland Ministries, United Church Board for World Ministries, the Office for Church Life and Leadership, Coordinating Center for Women, Council of Racial and Ethnic Ministries and the Council of Conference Ministers are to have representatives on the Implementation Committee.
Subject to the availability of funds.
I weep for the hurt of my people; I stand amazed silent, dumb with grief. Is there no medicine in Gilead? Is there no physician there? Why doesn't God do something? Why doesn't He help? —Jeremiah 8:21-22 (Living Bible Translation)
Today many Americans die and are disabled from health conditions that are greatly impacted by lifestyle behaviors. In fact, 54% of our health status is a result of lifestyle choices. These conditions might be prevented or better managed if we 1) knew the risks associated with many health problems, 2) believed that healthy activities could be beneficial, and 3) could receive appropriate health care services and resources. Lifestyle changes that can improve the quality of life have been identified as engaging in consistent moderate exercise; cessation from smoking and other addictions; consuming a diet high in fiber, and low in fat and cholesterol; increasing social support; and actively managing stress.
Today, several of the leading causes of death—Heart Disease, Cancers, Strokes, Injuries, Chronic Lung Disease, Pneumonia/Influenza, Diabetes, Suicide, HIV/AIDS, Homicide, Liver Disease—are considered "lifestyle" diseases because they could be reduced through common sense changes in lifestyle. Oftentimes we speculate on or presume to know the causes of these "lifestyle" diseases and disabilities from specific behaviors exhibited by the individual at risk. For example, the person who suffers a heart attack might consume a diet high in saturated fat, engage in little or no exercise and might smoke. The person involved in a motor vehicle accident might have been speeding or consuming alcohol. Perhaps the person was not wearing a seatbelt. These are examples of things that we observe and speculate on and, when a family member, loved one or friend whose death, disease, disability is caused by a specific behavioral action, we discuss and share with one another our own need to "do better" or admit that we "need to make some changes." Sadly, the time for making needed changes in our own lives gets pushed on the back burner until a crisis hits.
And then there are those diseases that often go undetected until it is too late—sadness, loneliness, hopelessness, helplessness, lovelessness, insecurities, personal guilt and persecution, abandonment, discouragement, low self-esteem and image, stress, depression, and a broken heart (to name a few). These are symptoms of pending disability and serious health change if they continue to go undetected. These are the diseases that we often cannot readily observe. They are masked. People are masking these emotions because they fear rejection if anyone really knew what they were going through—if anyone knew the "real deal". People are masking these emotions because society teaches us to be strong and to "pull ourselves up by our own bootstraps". We are taught to laugh on the outside and not to let anyone see us cry. There is so much pain. Pain so deep that we cannot pull ourselves up or call out for help to anyone. We cry out in anguish "Oh God, help me"!
It is in the context of these often "undetected" diseases that the emotional, mental and spiritual dimensions of health must further emerge. It is in these three dimensions that the church must take the lead role. For many, health is narrowly defined and specifically targeted to one dimension—the physical. Health consists of five dimensions—physical, social, emotional, mental, and spiritual. An individual is considered healthy when all of these dimensions are working together in harmony. Because healing does not necessarily mean curing (as we tend to think), a Health Ministry in a congregation involves emotional, mental and spiritual healing which can occur during illness even when curing of the disease is not present. Galatians 5:15 reminds us to "Love our neighbors, as ourselves". As Christians we are called to love as Jesus Christ has loved. We are called to service, as Jesus Christ served. We have the responsibility to minister to those in need. In the parable of the sheep and the goats (Matthew 25:37-40) Jesus invites the righteous (the sheep) to receive their inheritance by entering the kingdom which has been prepared for them because of their faithful service and unselfish, compassionate giving. ("I tell you the truth, whatever you did for one of the least of these brothers of mine, you did it for me"). We should strive to be sheep.
Can the church make a difference in reducing disability and death? The church today still represents a natural point of reference for many communities. It is because it is a natural reference point that focusing health promotion and disease prevention activities should be given careful thought. "We are finding that all the 'expert and expensive health care solutions' still do not guarantee better health outcomes and quality of life. It may be that to mobilize, educate, and coordinate resources through congregations works better". It is not a new idea for churches to develop health programs whose purpose is to have an impact upon the most significant health risks and crippling health conditions in congregations. However, it is an increasingly important one as health care funding and services gradually shrink. Local churches can help address the need for more appropriate and accessible health care services and the inadequacy of our health care system. In addition, the local church can bring a holistic perspective to an understanding of health as being in harmony with self, others, the environment, and God. Health is a continuum of physical, social, psychological, and spiritual well-being.
Today, social service and social action are seen as integral and complementary forms of ministry. Church-related social services and institutions serve many needs. Church-related social action and policy formation cover a wide range of contemporary issues which include: urban life, poverty, housing, health care, family life, women's issues, child care, aging, hospice, racial and ethnic concerns, needs of handicapped persons, peace, and refugees and immigration. As both social services and social action ministries remain faithful to God's vision of shalom, they will respond to the changing needs and new possibilities among people and within society, working always toward liberation from life's bondage and reconciliation of the alienated. The development of health ministries within the congregation helps focus the members' awareness on the essential Christian ministry of health and healing.
When health ministries are an essential part of congregational life, the members:
A. Find opportunities to volunteer their help to those who are in the hospital, or those who are home bound or living in residential care centers;
B. Have the opportunity to learn about wellness and disease prevention. Healthy lifestyle choices are promoted through seminar and workshops, giving information in such arease as exercise, nutrition and handling stress;
C. Through health screening, make early detection and treatment possible; and
D. Provide appropriate resources and advocacy to individuals and community.
A health ministry can promote healing and health as wholeness, as a mission of a faith community to its members and the community it serves. This takes a variety of people, paid and volunteer, laity and clergy, all committed to sharing the compassionate love and grace of Jesus Christ.
As we weep for the hurt and pain of each as we stand in amazement, silent, and dumb with grief; as we wonder if there is medicine in Gilead; as we wonder if there is a physician there; as we wonder if God is going to do something or if God will help, God will, for God is the ultimate Balm in Gilead. But, God also wants us to be a Balm, a healing salve. Developing a health ministry does not require vast sums of money. It only requres us to become the body of Christ. We must have the compassion of Christ, the heart of Christ, the soul of Christ, and most importantly, the love of Christ.