United Church of Christ

Documentary: 'Fallen Angel: The Outlaw Larry Norman'

In our world, where the genre of "contemporary Christian music" outsells both classical and jazz/blues formats, and praise bands with drums and guitars appear in many of the even the more traditional conservative congregational settings around us, it's hard to remember a time when the idea of a Christian rock artist was viewed as revolutionary.

With this documentary, and his previous movie – "Frisbee: The Life and Death of a Hippie Preacher" – filmmaker David Di Sabatino opens up the world of the Jesus Movement of the late 60's and 70's through the story of prominent, often controversial individual.

Larry Norman, who died last year at the age of 60 after a long history of poor health, was a principal architect of what came to be known as "Jesus Music" and/or "Christian rock" music. Arising from the San Jose band People that had a modest yet successful single in "I Love You," Norman's solo career was launched in 1969 with a faith-filled release on the mainstream label, Capitol Records.

That album, "Upon This Rock," remembered fondly by many as the first pop/rock release by an outspoken Christian artist, launched a thousand variations on that theme — presenting and evangelistic message of Jesus' love in what was then a modern pop music form.

Celebrated by some as a songwriter in the league of Bob Dylan and a live performer in the vein of Mick Jagger, Norman's albums of the 70's – including the celebrated Christian rock classic "Only Visiting This Planet" – became expressions of what it might sound like if there was an authentic expression of the gospel message in vital, modern music. Norman's mix of social commentary, political insight, and street level poetic and musical sensibilities, proved a winning combination for Christians looking for relevant musical artists, and mainstream people interested in hearing about a faith relevant to their own experience.

As a groundbreaking rebel rocker, with long hair and the sense of style that it suggests, Larry Norman was a controversial figure and a natural subject for a film about the early development of the idea of the CCM musical business.

But Norman's story is complex and filled with Shakespearean human drama: a best-friend mentored and then betrayed, a failed marriage or two, an unwillingness to embrace an illegitimate offspring, a community of like-minded artists that dissolved in petulant competitiveness and financial misdealing, and at its center hero figure that appears to be his own worst enemy.

Throughout the film, Norman's penchant for myth-making, his personal and commercial dealings, his stalled artistic career and flawed humanity are explored in dramatic detail though interviews with many who knew, loved and worked with him.

The film struggles to tell the public story without getting too entrenched in the personal drama and insider squabbles that develop when something like a family is coming apart, and mostly rises above more voyeuristic tendencies. [Full disclosure: I have known and befriended many of those interviewed here over the years, once interviewed Mr. Norman myself for a cover story in CCM Magazine, and I appear for a brief 15 seconds in the film.]

Of course the challenge for the filmmaker is to tell a story about a beloved if equally infamous, but less than well-known, individual in a way that is compelling to a broad audience. Di Sabatino tells this complex and layered story well, mixing archival footage of Norman performing on television with interviews with the other principals. Still, one can imagine those who know and care little about Christian rock music, and even less about this pioneering artistic influence finding this story less than compelling as it delicately unfolds.

Yet for fans of the genre, especially those like myself who were inspired early on by Christian rock artists like Norman, Randy Stonehill, Mark Heard, the band Daniel Amos and others in his Solid Rock Records family, this is a morality tale as profound and engaging as the biblical story of King David's rise and fall.

Di Sabatino's self-described "Bible story" makes an eloquent move from oral tradition to film document ably, although the low quality live music footage taken largely from archival TV recordings, the more artful animated sections and the tendency to rely on talking heads, reveals more about the challenges of taking on a major undertaking working on a modest budget.

While there is a sense of graceful forgiveness in the film as the folk come to terms with Norman's failings and the hurt he unleashed in their lives and careers, there is a sense of its undoing a popular and highly defended mythic character.

This is no doubt because the CCM industry as a whole has lacked the will and resources to tell the whole story and hold accountable the individuals who make the music, often labeled as "ministry." With a preference for promotion, rather than in-depth journalistic integrity, the Christian music press has remained mostly silent, while Norman's cottage industry has marketed, and repackaged not only his classic music, but maintained the defensive storyline of Norman as an innocent victim.

But the real gift of "Fallen Angel," as if telling the truth is not its own reward, is in the exposure of this fine music, some of it nearly four decades old. Laced with a soundtrack that displays the vast talents of Norman, Stonehill and his cadre of cohorts, the film reminds the viewer of the power of music and poetry, the vital influence and energy of rock music.

Norman's gentle ballad "The Outlaw," and seminal rocker based on words ascribed to Martin Luther, "Why Should the Devil Have All the Good Music?" together with Stonehill's "King of Hearts" or "Keep Me Running," recall the early innocence, and artistic brilliance that spawned an industry.


Fallen Angel: The Outlaw Larry Norman is available in Festival DVD Release from Jester Media at <fallenangeldoc.com>.

 

var tp_remoteMgr = new tp_remoteManager.Comments(); var itemID = '${itemID}' var itemTitle = '${title}' var itemURL = '${url}' var groupTitle = 'News' var targetElementName = 'tp_CommentsDiv' tp_remoteMgr.useXSL=true; tp_remoteMgr.setProxy('http://www.ucc.org/system/proxy2.jsp?__proxyURL=%url%&__proxyCookie=SID'); // your proxy page here tp_remoteMgr.requestOnLoad(itemID,itemTitle,itemURL,groupTitle,targetElementName);

UCC church leaders shocked at treatment of local pastor by Oklahoma legislators

United Church of Christ leaders on Thursday (Feb. 12) expressed outrage at the perceived discriminatory treatment of a local UCC pastor by the Oklahoma State House of Representatives.

In what legislators are calling a first, one-fifth of the Oklahoma House voted Feb. 11 to strike from the record a prayer offered on the chamber floor by the Rev. Scott H. Jones, pastor of Cathedral of Hope UCC-Oklahoma City. Jones had been invited to deliver the prayer and serve as chaplain for the day by Rep. Al McAffrey, D-Oklahoma City.

Following the prayer, McAffrey asked that the session vote to include Jones' prayer in the House journal, the official daily record of the chamber. An objection was raised by Rep. John Wright, R-Broken Arrow, who called for a vote on the prayer's inclusion.

"It was a pretty chaotic moment," said Jones of the procedural points of order that ensued following Wright's objection. "My understanding was that [an objection to a prayer] never happens."

The vote took place once order had been established, with 64 representatives voting to include the prayer, 20 opposing it and 17 abstentions.

Jones is a constituent of McAffrey's Oklahoma City district. Both believe the objection was raised because of their sexuality. Jones leads the largest predominantly LGBT congregation in Oklahoma City and is himself gay. McAffrey is Oklahoma's only openly gay legislator.

"As the leader of Rev. Jones' denomination, I am deeply offended by the treatment he received from the legislature and dismayed by the message of intolerance it sends to the citizens of Oklahoma and beyond," said the Rev. John H. Thomas, General Minister and President of the UCC. "It is comforting, however, to remember that our prayers are judged at the throne of grace and not in the halls of petty principalities."

"The Oklahoman" newspaper quoted McAffrey on Wednesday, saying that "because most of Scott's congregation are gay people and Scott is gay himself, I'm sure that's the reason why there were negative votes on it."

But Wright sees it differently. In the same Oklahoman article, he stated his objection was procedural - that prayers were only entered into the official record on Thursdays - but later said his "actions were motivated by the faith."

Rep. Sally Kern, R-Oklahoma City, was among those who voted to strike the prayer from the record. Kern is on record as calling homosexuality "the biggest threat our nation has, even more so than terrorism and Islam."

The Rev. Gordon R. Epps, conference ministry coordinator for the UCC's Kansas-Oklahoma Conference, delivered a letter to Speaker of the House Rep. Chris Benge, R-Tulsa, on Thursday (Feb. 12). Epps commended Benge "for the democratic way you led the house when an unusual challenge was made to vote on whether or not to enter into the record the opening prayer given by the Rev. Scott Jones."

Responding in support of Jones, the UCC's Executive for Health and Wholeness Advocacy, the Rev. Michael Schuenemeyer, said, "Once again, bigotry infects the Oklahoma statehouse by the vote of 20 legislators to reject the prayer offered by the Rev. Scott Jones. In this mean-spirited vote, they have demonstrated profound disrespect to a gifted pastor and a congregation dedicated to faithfully serving its community through a robust and vibrant ministry."

Schuenemeyer sees the proceedings as a clear indication of discrimination. "The action of these legislators has dishonored the core American values of freedom of religion and freedom of expression," he said. "The citizens of Oklahoma and this nation deserve better and ought not to tolerate such behavior from their fellow citizens, much less their elected officials."

The United Church of Christ is a denomination of 1.2 million members in 5,600 autonomous local churches that are joined together in Christian mission through local associations, regional conferences and the biennial all-church General Synod.

At their 2005 General Synod in Atlanta, UCC delegates voted overwhelmingly in support of a resolution calling for marriage rights to be extended to same-gender couples. The resolution, In Support of Equal Marriage Rights for All, "affirms equal marriage rights for couples regardless of gender and declares that the government should not interfere with couples regardless of gender who choose to marry and share fully and equally in the rights, responsibilities and commitment of legally recognized marriage."

Cathedral of Hope UCC-Oklahoma City began in 2000 as a church plant of Cathedral of Hope UCC in Dallas. In January 2007, they became a fully autonomous congregation within the United Church of Christ.


 


Pilgrim Press and UCC Resources sites join UCC.org

In a further effort to simplify the process of getting information and obtaining materials, the UCC's web team and publishing group have consolidated all product ordering through an integrated e-commerce module on the UCC.org website.

Most significantly, this change streamlines the process by which site visitors can find and order materials that were previously housed in separate online stores maintained by the Pilgrim Press and United Church Press.

"We are pleased that our web host can accommodate an e-commerce store this large," said Timothy Staveteig, publisher of the presses. "This new relationship offers fuller descriptions, more discount options and more personalized service. This change streamlines searches and purchases."

Staveteig notes that while the new catalog is available for customer use and testing, the former stores will remain active during a brief testing period.

Another innovation of this integration is the concept of "single sign-on." Site visitors will now have only one account at the ucc.org website – allowing them to access their preferences on UCC.org, order from the online store and access the forthcoming myUCC social networking site.

"One of our goals was to create seamless experiences for those on our website," said the Rev. J. Bennett Guess, UCC Director of Communications. "People will find the UCC's new e-commerce module to be a significant step above what we used to offer and the single log-in function will mean you only have to remember one password to access everything that ucc.org has to offer."

To create a new account please register.

If you already receive e-mail from the UCC, please log in.


Book review: 'Saving Paradise' says church got it wrong by emphasizing crucifixion


Rita Nakashima Brock and Rebecca Ann Parker, authors of "Saving Paradise." Photo courtesy Beacon Press.
"It took Jesus a thousand years to die. Images of his corpse did not appear in churches until the tenth century."

Those are the provocative opening sentences of the new book, "Saving Paradise: How Christianity Traded Love of This World for Crucifixion and Empire" (Beacon Press), by Protestant scholars Rita Nakashima Brock and Rebecca Ann Parker.

"Saving Paradise" turns upside down the history of the church's view of Jesus' crucifixion and its stress on the importance of suffering. The authors attempt to show that for the first thousand years of its existence, the Christian church placed much more emphasis on the resurrection and paradise than the crucifixion.

Before the 11th century, Brock and Parker found, Christian imagery portrayed Jesus alive - teaching and healing and living in this world. At first, the authors were stunned when they discovered the dearth of crucifixion images in Mediterranean churches, especially given their importance to centuries of later doctrine.

Brock, an ordained Christian Church (Disciples of Christ) minister and director of Faith Voices for the Common Good, and Parker, president of Starr King School for the Ministry in Berkeley, Calif., are also co-authors of the critically acclaimed book, "Proverbs of Ashes: Violence, Redemptive Suffering and the Search for What Saves Us." Parker has dual standing as an ordained minister in both the United Methodist Church and the Unitarian Universalist Association.

Expanding on themes in "Proverbs of Ashes," Brock and Parker argue in "Saving Paradise," which includes 90 pages of footnotes, that the Christian church of the first millennium never stressed that Jesus'
suffering on the cross was necessary for the salvation of humanity.

In "Saving Paradise," they attempt to reveal that the early Christian community did not so much draw inspiration from suffering and the next world, but from the here and now, from earthly life and a vision of paradise.

"During their first millennium, Christians filled their sanctuaries with images of Christ ... as a shepherd, a teacher, a healer, an enthroned god; he is an infant, a youth, and a bearded elder. But he is never dead," the book says.

"When he appears with the cross, he stands in front of it, serene, resurrected. The world around him is ablaze with beauty. These are images of paradise - paradise in this world, permeated and blessed by the presence of God. But once Jesus perished, dying was virtually all he seemed able to do."

The authors tackle what they consider the subversion of the Christian message - exemplified by the ninth-century Holy Roman Emperor Charlemagne, who instituted the death penalty for conquered people who refused to convert.

After Charlemagne, killing, suffering and dying in the name of Christ began to represent the highest honor for Christians, the book maintains.

Brock and Parker argue that Charlemagne's attitude of conquest remains an undercurrent in some countries' foreign policy, tying it into modern-day wars and imperialism.

By re-emphasizing early Christians' focus on paradise, on the kingdom of God on Earth, the authors are convinced they are reclaiming authentic "traditional" Christianity.

For instance, even though the 13th century monk, Francis of Assisi, is now admired as the patron saint of animals, the authors argue that his love of suffering marked an epochal downturn in the history of Christian theology.

When they cite how Francis of Assisi taught that "perfect joy (is) to share in the suffering of the world as Christ did," they say it was a sign of how far the Christian church had turned from promoting images of paradise and enjoyment of this earth.

Instead, "Saving Paradise" says Francis was fueled by a burning desire to be martyred, to be "torn limb from limb." He brought that belief, they maintain, to his support of the Crusades, which aimed to convert Muslims by the sword.

Alternatively, Brock and Parker urge readers to see church history in a new light, with an eye toward social justice. They call upon readers to "rekindle Christian traditions that hold fast to love and thereby teach Christian people how, in the midst of horror and tragedy and loss, to resist violence, honor the earth, and to humanize life." 


Episcopal Church apologizes for its role in slavery

 In an unprecedented public act of remorse for centuries of support for slavery, the Episcopal Church on Saturday (Oct. 4) held a dramatic service of repentance at one of the nation's first black churches.

Punctuated with the sound of a gong and the sung refrain of "Lord have mercy, Christ have mercy," the service began with a "Litany of Offense and Apology" detailing the ways that the denomination participated in human captivity, segregation and discrimination.

More than 500 worshippers, a multicultural sea of faces, spilled over into the aisles of the African Episcopal Church of St. Thomas, founded in 1792 by Absalom Jones, a former slave and the denomination's first black priest.

"Through it all, people of privilege looked the other way, and too few found the courage to question inhuman ideas, words, practices or laws," said Episcopal Presiding Bishop Katharine Jefferts Schori.

"We and they ignored the image of Christ in our neighbors."

Several of America's founding fathers - most notably George Washington - were Episcopalians and slave owners, and many of the nation's most historic and prominent steeples were built by wealthy donors who made their fortunes on the back of slave labor.

Yet Episcopalians were one of the few U.S. churches that managed to stay intact as the Civil War split Methodists, Presbyterians and Baptists into northern and southern branches over the issue of slavery.

This year marks the 200th anniversary of the abolition of the slave trade in the United States. Last June, the U.S. House of Representatives issued its own apology for slavery.

"Apology and acknowledgment are an incredibly important part of the process of coming to terms with history," said Katrina Browne, whose recent film, "Traces of the Trade," explores the wealth accumulated by her Episcopal ancestors in Rhode Island through the slave trade.

The service, and the day of workshops that preceded it, were the result of a resolution passed at the Episcopalians' 2006 General Convention that called slavery a "sin" and a betrayal of the "humanity of all persons."

The 2006 resolution asked dioceses to research instances in which they have been complicit or profited from it, and asked the presiding bishop to hold a "Day of Repentance." Each diocesan cathedral was also asked to hold its own service of repentance.

A number of African American participants emphasized that however moving the event, it was only one step in an effort to redress denominational and social inequities.

Noting that another General Convention resolution addresses oppression of "all people of color victimized by society over the past 300 years," Canon Ed Rodman, a professor at Episcopal Divinity School in Cambridge, Mass., added that "until the whole story is told and everybody's voice has been heard we cannot begin the process of reconciliation."

"It is one thing to repent of our sin, but another to turn around and go in the right direction," said Franklin Turner, retired Suffragan Bishop of the Diocese of Pennsylvania.

"I don't think it's what the church does inside the church," added the Rev. Isaac Miller, rector of the historic Episcopal Church of the Advocate in North Philadelphia. "It's about what happens afterwards."

Everett Worthington, a professor of psychology at Virginia Commonwealth University and a researcher in forgiveness, said public apologies can help usher in "some manner of justice back into a situation where there has been injustice."

Such apologies may narrow an individual's "injustice gap" - the space between the way someone would like to see an issue resolved, and the way they actually see it being resolved, he added.

The Rev. David Pettee, who oversees ministerial credentialing for the Unitarian Universalist Association, said he has also located slave owners and African and Native American ancestors in his own Rhode Island family tree.

"I was impressed by having the Episcopal Church make this move, and I personally hope that at some point we (the Unitarian Universalists) arrive at an act of redemption and apology," Pettee said after the service.

A joint resolution passed in 2001 by the UCC's General Synod and the General Assembly of the Christian Church (Disciples of Christ) called upon the United States government to "issue a national apology for participating in and supporting the kidnapping, exporting and enslaving of people of African descent." 

The joint resolution also encouraged congregations, regions, ministries and national assemblies to "join in active study and education on issues dealing with reparations for slavery."


Chicago's Trinity UCC is 'great gift to wider church family'

In the wake of misleading attacks on its mission and ministry, Chicago's Trinity United Church of Christ is being lauded by United Church of Christ leaders across the nation for the integrity of its worship, the breadth of its community involvement and the depth of its commitment to social justice.

"Trinity United Church of Christ is a great gift to our wider church family and to its own community in Chicago," says UCC General Minister and President John H. Thomas. "At a time when it is being subjected to caricature and attack in the media, it is critical that all of us express our gratitude and support to this remarkable congregation, to Jeremiah A. Wright for his leadership over 36 years, and to Pastor Otis Moss III, as he assumes leadership at Trinity."

Thomas says he has been saddened by news reports that "present such a caricature of a congregation that been such a great blessing."

"These attacks, many of them motivated by their own partisan agenda, cannot go unchallenged," Thomas emphasizes. "It's time for all of us to say 'No' to these attacks and to declare that we will not allow anyone to undermine or destroy the ministries of any of our congregations in order to serve their own narrow political or ideological ends."

Located in the heart of Chicago's impoverished Southside, Trinity UCC's vast array of ministries include career development and college placement, tutorial and computer services, health care and support groups, domestic violence programs, pastoral care and counseling, bereavement services, drug and alcohol recovery, prison ministry, financial counseling and credit union, housing and economic development, dozens of choral, instrumental and dance groups, and diverse programming for all ages, including youth and senior citizens.

Thomas, a member of Pilgrim Congregational UCC in Cleveland, has attended worship at Trinity UCC on a few occasions -- most recently on March 2 -- and says he is "profoundly impressed" with the 6,000-member congregation.

Among Trinity UCC's crowning achievements, Thomas says, is its work with young people.

"While the worship is always inspiring, the welcome extravagant, and the preaching biblically based and prophetically challenging, I have been especially moved by the way Trinity ministers to its young people, nurturing them to claim their Christian faith, to celebrate their African-American heritage, and to pursue higher education to prepare themselves for leadership in church and society," Thomas says.

'Exceedingly gracious'

The Rev. Steve Gray, the UCC's Indiana-Kentucky Conference Minister, describes Trinity UCC as a "jewel."

"It's everything a Christian community is supposed to be," says Gray, who has been working with Trinity UCC for the past three years to develop a new UCC congregation in Gary, Ind. "Trinity has given well over $100,000 in support of its partnership with us, and in 15 months of regular meetings with Jeremiah Wright, we always found him to be a man of gracious hospitality, humor, generosity, who paid attention to detail but also a man who does not call attention to himself."

Trinity UCC has been involved in planting more than 15 new congregations, according to the UCC's Evangelism Ministry in Cleveland.

Gray, a member of First Congregational UCC in Indianapolis, has worshiped several times at Trinity UCC and is most impressed by the overflowing sense of welcome it extends to visitors.

"When you're Euro-American, the people [at Trinity UCC] are so exceedingly gracious, warm and welcoming. They hug you and say, 'Welcome to our church!'"

Many, including Gray, point with appreciation to Trinity UCC's generous support of denominational and ecumenical ministries. From 2003 to 2007, Trinity UCC gave more than $3.7 million to Our Church's Wider Mission, the UCC's shared fund for connectional mission and ministry.

'Extraordinary outreach'

The Rev. Bennie Whiten, retired Massachusetts Conference Minister who prior served for 15 years as associate director of Chicago's Community Renewal Society, says, "Trinity was one church that we could always rely on to respond almost immediately. They have been very, very involved in the community in so many meaningful ways."

Noting the church's work in health care, early childhood education and economic development, Whiten says, "The scope of their concern and outreach is extraordinary. It's really just an outstanding congregation."

Whiten, a member of Pilgrim UCC in Oak Park, Ill., is especially taken with Trinity UCC's commitment to the need and importance of quality theological education. More than 60 members of Trinity UCC are currently enrolled in seminary and pursuing masters-level degrees. Moreover, the congregation pays for students' tuition costs.

"They firmly believe in the UCC's commitment to an educated, seminary-trained clergy," Whiten said, "and they have probably had more people feeling the call to ministry than any other church in the denomination."

The Rev. Susan Thistlethwaite, president and professor of theology at UCC-related Chicago Theological Seminary, says Trinity UCC is a model church in the way it supports its people in discerning and cultivating their gifts for ministry, both lay and ordained.

"Another thing I really appreciate about Trinity is that its ministries are always directed both inward, toward the congregation itself, and also outward in supporting other congregations ecumenically and supporting community organizations that are dedicated to lifting up the wider society," Thistlethwaite says. "We have had so many fine students come through Chicago Theological Seminary who were helped to discern their call to ministry through this church's dedication to serving the wider church."

'Jesus and justice'

The Rev. Kenneth L. Samuel, pastor of Victory UCC in Stone Mountain, Ga., says he is impressed that Trinity UCC "promotes spirituality and piety while also being emphatic about social justice."

While Trinity UCC is the denomination's largest congregation, Samuel's 5,300-member church is the UCC's second largest. Founded in 1987, it joined the UCC in 2004.

"Trinity was really one of the churches that inspired me to want to affiliate with the United Church of Christ," Samuel said. "My church was originally National Baptist and Southern Baptist, but it was the critical-thinking that [Trinity] brought to this work, the justice work, that helped me to want to become a part of the denomination. I have no regrets about that."

Samuel says that, during Wright's 36-year ministry at Trinity, Wright has not been afraid to tackle difficult topics, while staying equally committed to preaching "Jesus and justice."

"There have been two major sins in the Black church that many Black churches will not address – homophobia is one and sexism is another," Samuel says, "and Jeremiah Wright has been one of the articulate, courageous voices that has not been afraid to address these critical issues. If he can do that and still maintain his close connectivity to the Black community, and stay grounded in the Black ethos, that's what has inspired me."

'Speaks well for us'

Carol Brown, national president of United Black Christians and a member of Cleveland's Mt. Zion UCC for more than 50 years, describes Trinity UCC as "the flagship church of the United Church of Christ."

"I think it's very interesting that a minority group within a denomination can have the largest church, support the most ministries and give the largest number of OCWM [mission] dollars," Brown says. "That speaks well for us as an accepting, open and affirming denomination. Especially, as a justice-oriented church, [Trinity UCC] sets a standard for all the denomination that all are welcome."

Brown, who worships at Trinity UCC when in Chicago for meetings, says she is most taken by its exuberant spirit.

"It's certainly a very welcoming church, and it's certainly very reaffirming of the faith when people join in such large numbers when there's an altar call," Brown says. "It's something that you don't see in the average church. God is certainly at work there, and it's exciting when you see that many people stand up to witness to their faith and step forward."


Obama's General Synod speech prompts IRS to investigate UCC's tax-exempt status

The Internal Revenue Service has notified the United Church of Christ's national offices in Cleveland, Ohio, that the IRS has opened an investigation into U.S. Sen. Barack Obama's address at the UCC's 2007 General Synod as the church engaging in "political activities."

In the IRS letter dated Feb. 20, the IRS said it was initiating a church tax inquiry "because reasonable belief exists that the United Church of Christ has engaged in political activities that could jeopardize its tax-exempt status."

The Rev. John H. Thomas, the UCC's general minister and president, called the investigation "disturbing" but said the investigation would reveal that the church did nothing improper or illegal.

Obama, an active member of the United Church of Christ for more than 20 years, addressed the UCC's 50th anniversary General Synod in Hartford, Conn., on June 23, 2007, as one of 60 diverse speakers representing the arts, media, academia, science, technology, business and government. Each was asked to reflect on the intersection of their faith and their respective vocations or fields of expertise. The invitation to Obama was extended a year before he became a Democratic presidential candidate.

"The United Church of Christ took great care to ensure that Senator Obama's appearance before the 50th anniversary General Synod met appropriate legal and moral standards," Thomas told United Church News. "We are confident that the IRS investigation will confirm that no laws were violated."

Before Obama spoke to the national gathering of 10,000 UCC members, Associate General Minister Edith A. Guffey, who serves as administrator of the biennial General Synod, admonished the crowd that Obama's appearance was not to be a campaign-related event and that electioneering would not be tolerated. No political leaflets, signs or placards were allowed, and activity by the Obama campaign was barred from inside the Hartford Civic Center venue.

In an introduction before Obama's speech, Thomas said Obama was invited as "one of ours" to provide reflections on "how personal faith can be lived out in the public square, how personal faith and piety is reflected in the life of public service."

Thomas said the IRS's investigation implies that Obama, a UCC member, is not free to speak openly to fellow UCC members about his faith.

"The very fact of an IRS investigation, however, is disturbing," Thomas said. "When the invitation to an elected public official to speak to the national meeting of his own church family is called into question, it has a chilling effect on every religious community that seeks to encourage politicians and church members to thoughtfully relate their personal faith to their public responsibilities."

Don Clark, a Chicago attorney who serves as the UCC's national special counsel, said the IRS investigation will afford the UCC the opportunity to correct "inaccuracies and misperceptions."

"It's disconcerting, since the IRS did not communicate with us, or seek any facts from us, in advance of their coming to this understanding," Clark said. "But we feel confident that once they are made aware of the facts that they'll draw a different conclusion.

"This inquiry will provide an opportunity for the United Church of Christ to correct any factual inaccuracies and misperceptions that may have prompted the underlying concern, and to reaffirm the importance of the constitutional rights of free speech and association that have been implicated," Clark said.

Sitting presidents and presidential candidates have a long history of speaking before non-profit, faith-based bodies.

In January of this year, both Obama and Sen. Hillary Clinton spoke separately to the national gathering of the National Baptist Convention of America. In April 1996, when her husband, Bill Clinton, was seeking re-election, then-First Lady Hillary Clinton, who is United Methodist, spoke before her denomination's quadrennial General Conference.

In March 1983, President Ronald Reagan gave his famous "Evil Empire" speech before the National Association of Evangelicals.

In September 1960, then-candidate John F. Kennedy, a Roman Catholic, appeared before the Greater Houston Ministerial Association to explain the “so-called religious issue” and “to emphasize from the outset that we have far more critical issues to face in the 1960 election.”

 

Read the IRS letter to the UCC.

Watch Obama's June 23, 2007, address to General Synod.

Read the text of Obama's speech.

Watch Synod Administrator's instructions on morning of Obama's speech.


Doc' Edmonds, UCC leader and civil rights pioneer, has died

edmonds.jpg

The Rev. Edwin R. "Doc" Edmonds, one of the UCC's stalwart justice advocates, died on Nov. 6 of pneumonia-related complications. He was 90.

Edmonds, a former chair of the UCC's Commission for Racial Justice, was the retired pastor of Dixwell Avenue Congregational UCC in New Haven, Conn., where he served for 35 years. A columnist for the New Haven Register referred to Edmonds as "New Haven's premier civil-rights figure of the mid-20th century."

A one-time member of New Haven's Board of Education, Edmonds also led New Haven's inner-city ministry called the "Wider City Parish" and taught sociology at Southern Connecticut State University.

The Rev. John H. Thomas, the UCC's general minister and president, said it was appropriate that Edmonds' death would come just after the UCC was concluding its 50th anniversary on All Saints Sunday.

"Few have had such a long and profound influence on the shaping of our church and its vocation of public witness for racial, social and economic justice," Thomas said. "Doc's leadership over the years pushed us urgently toward greater faithfulness and helped us become the church we celebrated at our 50th anniversary celebration in Hartford."

Edmonds, who moved to New Haven in 1959, is credited with helping to build a thriving black middle class there. When the Ford Foundation gave the city $1 million to pilot anti-poverty and job-training programs, Edmonds was appointed to the original board of the project, called Community Progress, Inc.

Edmonds, who was a pastor and civil rights pioneer in Greensboro, N.C., before moving to Connecticut, met the Rev. Martin Luther King, Jr. in 1958 at an NAACP convention in Detroit and the two corresponded until King was slain, according to the Hartford Courant.

The Rev. Linda Jaramillo, executive minister for Justice and Witness Ministries, served on the Commission for Racial Justice under Edmond's leadership. JWM is CRJ's successor body in the UCC's national structure.  

“I remember Dr. Edmonds as a 'drum major' for justice, words that I believe Dr. King would have used to describe him," Jaramillo said. "I will always treasure the way in which he taught through word and deed. The legacy of this faithful justice prophet will live on within and beyond the United Church of Christ.”

A native Texan, Edmonds attended Sam Houston College, which was co-founded by his grandfather in 1876. He later received a Bachelor of Sacred Theology from Morehouse College and a doctorate in social ethics from Boston University.

Edmonds and his late wife, Maye, had four daughters, Lynette Johnson, Karen Spellman, Cheryl Edmonds and Connecticut State Rep. Toni Walker (D-New Haven). He was a member of Church of the Redeemer UCC in New Haven.

A public memorial service will be held at 2 p.m. on Nov. 24 at Center Church UCC in New Haven. 


Because of pro-gay stance, UCC church in Texas can't join prison ministry

A United Church of Christ congregation in Texas has been told it cannot participate in an evangelical Christian program that assists children of prisoners because of the church's outspoken gay-friendly stance.

The Rev. Dan De Leon, pastor of Friends Congregational UCC in College Station, Texas, said he learned this summer that his church was disqualified from Prison Fellowship's Angel Tree program, which encourages churches to buy Christmas presents for the children of inmates.

Prison Fellowship officials said the church's stance on homosexuality, declared on its Web site, represented a disagreement about basic scriptural doctrine.

"For a church to qualify for Angel Tree, its beliefs must be consistent with our Statement of Faith, including being Trinitarian and accepting the unique authority of the Bible in all matters of faith and life," reads a July 24 letter the church received from Prison Fellowship.

The church provided a copy of the letter to Religion News Service.

"As we have looked at the doctrine and beliefs of your church in light of our Statement of Faith and partnering guidelines, we have determined that your church does not qualify as part of our program."

De Leon said he called the regional office of Prison Fellowship and was told his church was disqualified because it belongs to the UCC's "Open and Affirming" program that welcomes gays and lesbians as members.

"Personally it came as a shock and when it was shared with the congregation, it was equally shocking," said De Leon, whose church draws an average of 120 worshippers on Sunday. "The emotions ran from anger to confusion to just the wind being taken out of our sails as a community initially."

David Lawson, senior vice president of Prison Fellowship, called the situation "one unfortunate incident" and said "very few" of the more than 12,000 participating churches have been disqualified or disqualified themselves from the Angel Tree program. Such cases usually involve differing views about homosexuality or creation, he said.

He said the Angel Tree program is not limited to Christmas presents but aims for a year-round "full relationship" between churches and prisoners' children, involving them in congregational programs.

"We want to make sure that the churches that we partner with are compatible with our values, our statement of faith," said Lawson, who is based in Lansdowne, Va.

The Texas church has participated in the program for five years and been "Opening and Affirming" since 1996. In recent years, Prison Fellowship has reviewed Angel Tree participants to ensure that churches are compatible with a recently revised mission statement that urges a focus on "transformation," he said.

The United Church of Christ has seen other repercussions from its stance on homosexuality. In July, an insurer refused to offer coverage to a UCC church in Adrian, Mich., saying its pro-gay stance put it at "a higher risk" of property damage and litigation. In recent years, major television networks have rejected UCC ads as "too controversial."

The Texas congregation has drafted a letter to Prison Fellowship, signed by more than 120 parishioners and supporters, to express its dismay at being removed from the program.

"We are disheartened that Prison Fellowship has chosen to lean more heavily on small matters of doctrinal disagreements than on much larger matters of theological authenticity and compassion, which demand that we Christians must love one another if anyone will ever believe that we truly follow Christ," the letter said.

UCC President John H. Thomas wrote a letter of support to the congregation, and encouraged them to respond to Prison Fellowship.

"I pray that those who receive your letter will be challenged by its message and, by God's grace, transformed," Thomas wrote.

De Leon said church members will meet to determine new ways to help children in the community.

Lawson said even though Prison Fellowship is no longer aligned with the College Station congregation, "we affirm them in their desire to serve these children."


A Politics of Conscience

It's great to be here. I've been speaking to a lot of churches recently, so it's nice to be speaking to one that's so familiar. I understand you switched venues at considerable expense and inconvenience because of unfair labor practices at the place you were going to be having this synod. Clearly, the past 50 years have not weakened your resolve as faithful witnesses of the gospel. And I'm glad to see that.  

It's been several months now since I announced I was running for president. In that time, I've had the chance to talk with Americans all across this country. And I've found that no matter where I am, or who I'm talking to, there's a common theme that emerges. It's that folks are hungry for change – they're hungry for something new. They're ready to turn the page on the old politics and the old policies – whether it's the war in Iraq or the health care crisis we're in, or a school system that's leaving too many kids behind despite the slogans.  

But I also get the sense that there's a hunger that's deeper than that – a hunger that goes beyond any single cause or issue. It seems to me that each day, thousands of Americans are going about their lives – dropping the kids off at school, driving to work, shopping at the mall, trying to stay on their diets, trying to kick a cigarette habit – and they're coming to the realization that something is missing. They're deciding that their work, their possessions, their diversions, their sheer busyness, is not enough.  

They want a sense of purpose, a narrative arc to their lives. They're looking to relieve a chronic loneliness. And so they need an assurance that somebody out there cares about them, is listening to them – that they are not just destined to travel down that long road toward nothingness.  

And this restlessness – this search for meaning – is familiar to me. I was not raised in a particularly religious household. My father, who I didn't know, returned to Kenya when I was just two. He was nominally a Muslim since there were a number of Muslims in the village where he was born. But by the time he was a young adult, he was an atheist. My mother, whose parents were non-practicing Baptists and Methodists, was one of the most spiritual souls I ever knew. She had this enormous capacity for wonder, and lived by the Golden Rule. But she had a healthy skepticism of religion as an institution. And as a consequence, so did I.  

It wasn't until after college, when I went to Chicago to work as a community organizer for a group of Christian churches, that I confronted my own spiritual dilemma. In a sense, what brought me to Chicago in the first place was a hunger for some sort of meaning in my life. I wanted to be part of something larger. I'd been inspired by the civil rights movement – by all the clear-eyed, straight-backed, courageous young people who'd boarded buses and traveled down South to march and sit at lunch counters, and lay down their lives in some cases for freedom. I was too young to be involved in that movement, but I felt I could play a small part in the continuing battle for justice by helping rebuild some of Chicago's poorest neighborhoods.  

So it's 1985, and I'm in Chicago, and I'm working with these churches, and with lots of laypeople who are much older than I am. And I found that I recognized in these folks a part of myself. I learned that everyone's got a sacred story when you take the time to listen. And I think they recognized a part of themselves in me too. They saw that I knew the Scriptures and that many of the values I held and that propelled me in my work were values they shared. But I think they also sensed that a part of me remained removed and detached – that I was an observer in their midst.  

And slowly, I came to realize that something was missing as well – that without an anchor for my beliefs, without a commitment to a particular community of faith, at some level I would always remain apart, and alone.  

And it's around this time that some pastors I was working with came up to me and asked if I was a member of a church. "If you're organizing churches," they said, "it might be helpful if you went to church once in a while." And I thought, "Well, I guess that makes sense."  

So one Sunday, I put on one of the few clean jackets I had, and went over to Trinity United Church of Christ on 95th Street on the South Side of Chicago. And I heard Reverend Jeremiah A. Wright deliver a sermon called "The Audacity of Hope." And during the course of that sermon, he introduced me to someone named Jesus Christ. I learned that my sins could be redeemed. I learned that those things I was too weak to accomplish myself, He would accomplish with me if I placed my trust in Him. And in time, I came to see faith as more than just a comfort to the weary or a hedge against death, but rather as an active, palpable agent in the world and in my own life.  

It was because of these newfound understandings that I was finally able to walk down the aisle of Trinity one day and affirm my Christian faith. It came about as a choice, and not an epiphany. I didn't fall out in church, as folks sometimes do. The questions I had didn't magically disappear. The skeptical bent of my mind didn't suddenly vanish. But kneeling beneath that cross on the South Side, I felt I heard God's spirit beckoning me. I submitted myself to His will, and dedicated myself to discovering His truth and carrying out His works.  

But my journey is part of a larger journey – one shared by all who've ever sought to apply the values of their faith to our society. It's a journey that takes us back to our nation's founding, when none other than a UCC church inspired the Boston Tea Party and helped bring an Empire to its knees. In the following century, men and women of faith waded into the battles over prison reform and temperance, public education and women's rights – and above all, abolition. And when the Civil War was fought and our country dedicated itself to a new birth of freedom, they took on the problems of an industrializing nation – fighting the crimes against society and the sins against God that they felt were being committed in our factories and in our slums.  

And when these battles were overtaken by others and when the wars they opposed were waged and won, these faithful foot soldiers for justice kept marching. They stood on the Edmund Pettus Bridge, as the blows of billy clubs rained down. They held vigils across this country when four little girls were killed in the 16th Street Baptist Church. They cheered on the steps of the Lincoln Memorial when Dr. King delivered his prayer for our country. And in all these ways, they helped make this country more decent and more just.  

So doing the Lord's work is a thread that's run through our politics since the very beginning. And it puts the lie to the notion that the separation of church and state in America means faith should have no role in public life. Imagine Lincoln's Second Inaugural without its reference to "the judgments of the Lord." Or King's "I Have a Dream" speech without its reference to "all of God's children." Or President Kennedy's Inaugural without the words, "here on Earth, God's work must truly be our own." At each of these junctures, by summoning a higher truth and embracing a universal faith, our leaders inspired ordinary people to achieve extraordinary things.  

But somehow, somewhere along the way, faith stopped being used to bring us together and started being used to drive us apart. It got hijacked. Part of it's because of the so-called leaders of the Christian Right, who've been all too eager to exploit what divides us. At every opportunity, they've told evangelical Christians that Democrats disrespect their values and dislike their Church, while suggesting to the rest of the country that religious Americans care only about issues like abortion and gay marriage; school prayer and intelligent design. There was even a time when the Christian Coalition determined that its number one legislative priority was tax cuts for the rich. I don't know what Bible they're reading, but it doesn't jibe with my version.  

But I'm hopeful because I think there's an awakening taking place in America. People are coming together around a simple truth – that we are all connected, that I am my brother's keeper; I am my sister's keeper. And that it's not enough to just believe this – we have to do our part to make it a reality. My faith teaches me that I can sit in church and pray all I want, but I won't be fulfilling God's will unless I go out and do the Lord's work.  

That's why pastors, friends of mine like Rick Warren and T.D. Jakes and organizations like World Vision and Catholic Charities are wielding their enormous influence to confront poverty, HIV/AIDS, and the genocide in Darfur. Religious leaders like my friends Rev. Jim Wallis and Rabbi David Saperstein and Nathan Diament are working for justice and fighting for change. And all across the country, communities of faith are sponsoring day care programs, building senior centers, and in so many other ways, taking part in the project of American renewal.  

Yet what we also understand is that our values should express themselves not just through our churches or synagogues, temples or mosques; they should express themselves through our government. Because whether it's poverty or racism, the uninsured or the unemployed, war or peace, the challenges we face today are not simply technical problems in search of the perfect ten-point plan. They are moral problems, rooted in both societal indifference and individual callousness – in the imperfections of man.  

And so long as we're not doing everything in our personal and collective power to solve them, we know the conscience of our nation cannot rest.  

Our conscience can't rest so long as 37 million Americans are poor and forgotten by their leaders in Washington and by the media elites. We need to heed the biblical call to care for "the least of these" and lift the poor out of despair. That's why I've been fighting to expand the Earned Income Tax Credit and the minimum wage. If you're working forty hours a week, you shouldn't be living in poverty. But we also know that government initiatives are not enough. Each of us in our own lives needs to do what we can to help the poor. And until we do, our conscience cannot rest. 

Our conscience cannot rest so long as nearly 45 million Americans don't have health insurance and the millions more who do are going bankrupt trying to pay for it. I have made a solemn pledge that I will sign a universal health care bill into law by the end of my first term as president that will cover every American and cut the cost of a typical family's premiums by up to $2500 a year. That's not simply a matter of policy or ideology – it's a moral commitment.  

And until we stop the genocide that's being carried out in Darfur as I speak, our conscience cannot rest. This is a problem that's brought together churches and synagogues and mosques and people of all faiths as part of a grassroots movement. Universities and states, including Illinois, are taking part in a divestment campaign to pressure the Sudanese government to stop the killings. It's not enough, but it's helping. And it's a testament to what we can achieve when good people with strong convictions stand up for their beliefs.      

And we should close Guantanamo Bay and stop tolerating the torture of our enemies. Because it's not who we are. It's not consistent with our traditions of justice and fairness. And it offends our conscience.  

But we also know our conscience cannot rest so long as the war goes on in Iraq. It's a war I'm proud I opposed from the start – a war that should never have been authorized and never been waged. I have a plan that would have already begun redeploying our troops with the goal of bringing all our combat brigades home by March 31st of next year. The President vetoed a similar plan, but he doesn't have the last word, and we're going to keep at it, until we bring this war to an end. Because the Iraq war is not just a security problem, it's a moral problem.  

And there's another issue we must confront as well. Today there are 12 million undocumented immigrants in America, most of them working in our communities, attending our churches, and contributing to our country.   

Now, as children of God, we believe in the worth and dignity of every human being; it doesn't matter where that person came from or what documents they have.  We believe that everyone, everywhere should be loved, and given the chance to work, and raise a family.   

But as Americans, we also know that this is a nation of laws, and we cannot have those laws broken when more than 2,000 people cross our borders illegally every day.  We cannot ignore that we have a right and a duty to protect our borders.  And we cannot ignore the very real concerns of Americans who are not worried about illegal immigration because they are racist or xenophobic, but because they fear it will result in lower wages when they're already struggling to raise their families.   

And so this will be a difficult debate next week.  Consensus and compromise will not come easy.  Last time we took up immigration reform, it failed.  But we cannot walk away this time.  Our conscience cannot rest until we not only secure our borders, but give the 12 million undocumented immigrants in this country a chance to earn their citizenship by paying a fine and waiting in line behind all those who came here legally.   

We will all have to make concessions to achieve this.  That's what compromise is about.  But at the end of the day, we cannot walk away – not for the sake of passing a bill, but so that we can finally address the real concerns of Americans and the persistent hopes of all those brothers and sisters who want nothing more than their own chance at our common dream.   

These are some of the challenges that test our conscience – as Americans and people of faith. And meeting them won't be easy. There is real evil and hardship and pain and suffering in the world and we should be humble in our belief that we can eliminate them. But we shouldn't use our humility as an excuse for inaction. We shouldn't use the obstacles we face as an excuse for cynicism. We have to do what we can, knowing it's hard and not swinging from a naïve idealism to a bitter defeatism – but rather, accepting the fact that we're not going to solve every problem overnight, but we can still make a difference.  

We can recognize the truth that's at the heart of the UCC: that the conversation is not over; that our roles are not defined; that through ancient texts and modern voices, God is still speaking, challenging us to change not just our own lives, but the world around us.  

I'm hearing from evangelicals who may not agree with progressives on every issue but agree that poverty has no place in a world of plenty; that hate has no place in the hearts of believers; and that we all have to be good stewards of God's creations. From Willow Creek to the 'emerging church,' from the Southern Baptist Convention to the National Association of Evangelicals, folks are realizing that the four walls of the church are too small for a big God.  God is still speaking.   

I'm hearing from progressives who understand that if we want to communicate our hopes and values to Americans, we can't abandon the field of religious discourse. That's why organizations are rising up across the country to reclaim the language of faith to bring about change. God is still speaking.   

He's still speaking to our Catholic friends – who are holding up a consistent ethic of life that goes beyond abortion – one that includes a respect for life and dignity whether it's in Iraq, in poor neighborhoods, in African villages or even on death row. They're telling me that their conversation about what it means to be Catholic continues. God is still speaking.  

And right here in the UCC, we're hearing from God about what it means to be a welcoming church that holds on to our Christian witness.  The UCC is still listening.  And God is still speaking.   

Now, some of you may have heard me talk about the Joshua generation. But there's a story I want to share that takes place before Moses passed the mantle of leadership on to Joshua. It comes from Deuteronomy 30 when Moses talks to his followers about the challenges they'll find when they reach the Promised Land without him. To the Joshua generation, these challenges seem momentous – and they are. But Moses says: What I am commanding you is not too difficult for you or beyond your reach. It is not up in heaven. Nor is it beyond the sea. No, the word is very near. It is on your lips and in your heart.  

It's an idea that's often forgotten or dismissed in cynical times. It's that we all have it within our power to make this a better world. Because we all have the capacity to do justice and show mercy; to treat others with dignity and respect; and to rise above what divides us and come together to meet those challenges we can't meet alone. It's the wisdom Moses imparted to those who would succeed him. And it's a lesson we need to remember today – as members of another Joshua generation.  

So let's rededicate ourselves to a new kind of politics – a politics of conscience. Let's come together – Protestant and Catholic, Muslim and Hindu and Jew, believer and non-believer alike. We're not going to agree on everything, but we can disagree without being disagreeable. We can affirm our faith without endangering the separation of church and state, as long as we understand that when we're in the public square, we have to speak in universal terms that everyone can understand. And if we can do that – if we can embrace a common destiny – then I believe we'll not just help bring about a more hopeful day in America, we'll not just be caring for our own souls, we'll be doing God's work here on Earth.  Thank you.