Created to live with God; created to Be In Community With One Another
I'm often asked, "Why does everything boil down to race?" It seems that the issue of racism is one which intersects all aspects of our being. Issues of privilege and advantage, inclusion and exclusion impact our relationships with each other and to the goods, services and opportunities of society. Our present racial/ethnic group relationships are informed by our histories and shaped by the realities of living in a racialized society. As people of faith, we are called to recognize racism?s impact on our relationships with each other and with God. The resource entitled, Transformative Justice: Being Church and Overcoming Racism, acknowledges racism as a sin and states the following:
Churches have declared that racism is a sin
Racism is a sin because it:
* denies the very source of humanity ? the image of God in humankind;
* destroys God?s likeness in every person and thus repudiates creation and its goodness;
* assumes that human beings are not equal before God and are not part of God?s family;
* is contrary to biblical teaching;
* denies basic justice and human dignity;
* is a blatant denial of the Christian faith;
* is incompatible with the Gospel;
* is a flagrant violation of human rights;
* separates us from God and from other human beings;
* makes us blind to the reality of people?s suffering and
* perpetuates racist attitudes, practices and institutional racism.
We have confessed that racism is a sin, not only as individual Christians, but also as churches. To affirm that racism is a sin has a radical implication for the churches: the radical commitment to overcome it.
—Transformative Justice: Being Church and Overcoming Racism, Resource Guide, World Council of Churches 2004
This is our prayer Dear God, Creator of the universe and all that inhabit it, we come as your Church, and as individuals, in humble submission to Your Word and Your Way. God, you who are Alpha and Omega, The Almighty Judge and The Forgiver of All Sins, we come with bowed heads and contrite hearts on behalf of generations past, present and those yet unborn. We now ask that you forgive us and create in us a new spirit. Bind our hearts and send forth the healing power that You and You alone can give to us and this sin sick world. Bring us into reconciliation with one another and restore us to thy path. Amen.
Adaptation of Alter Prayer, Acknowledging The Breach, from Reparations: A Process for Repairing The Breach: A Study and Discussion Guide for Local Congregations, Associations and Conferences of the United Church of Christ.
This is our covenant
O God, as people of faith, we covenant with you, with one another and our churches to:
* become better informed about people of other races and cultures, that we may overcome the fears and misconceptions that exist;
* consider how issues of racial prejudice and privilege affect each person with whom we come in contact;
* discover and acknowledge practices and structures that are racist in our churches and communities;
* work to erase the sins of racism and injustice where they exist in our churches and communities and
* prayerfully heed Your call to embrace people of all colors, faiths, economic and social backgrounds as our brothers and sisters.
—Submitted by Dismantling Racism Task Force, St. Louis Association, Missouri Mid-South Conference, United Church of Christ
UNITED CHURCH OF CHRIST CALLED TO BE AN ANTI-RACIST CHURCH
ADOPTED 2003 GENERAL SYNOD MULTIRACIAL/MULTICULTURAL ADDENDUM TO 1993 PRONOUNCEMENT AND PROPOSAL FOR ACTION
WHEREAS, racism is rooted in a belief of the
superiority of whiteness and bestows benefits,
unearned rights, rewards, opportunities,
advantages, access, and privilege on Europeans
and European descendants; and
WHEREAS, the reactions of people of color to
racism are internalized through destructive
patterns of feelings and behaviors impacting
their physical, emotional, and mental health and
their spiritual and familial relationships; and
WHEREAS, through institutionalized racism,
laws, customs, traditions, and practices
systemically foster inequalities; and
WHEREAS, the United Nations World
Conference against Racism, Racial
Discrimination, Xenophobia, and Related
Intolerance affirmed that racism has historically
through imperialism and colonization created an
unequal world order and power balance with
present global implications impacting
governments, systems, and institutions; and
WHEREAS, the denomination has shown
leadership among many UnitedChurch of Christ
conferences, associations, and local
congregations by initiating innovative antiracism
programs, by developing anti-racism
facilitators, and in general have made
dismantling racism a priority, there is still much
to be done. As we continue in this effort, the
work we do must reflect the historical and
present experiences and stories of all peoples
impacted by racism. We must work from a
paradigm reflective of the historical
relationships of racial and ethnic groups and
racial oppression within the UnitedChurch of
Christ and society; and
WHEREAS, the United States finds itself in
increased racial unrest during this period after
the tragedy of September 11, 2001. New studies
show that hate crimes and blatant acts of racial
violence doubled in number during the last half
of 2002 and are continuing to rise. These
outward acts, combined with continued
institutional racism, emphasize the need for antiracism
mobilization within church and society as
we seek to do justice; and
WHEREAS, there are growing movements of
peace that have people of all races, backgrounds,
and ages involved, urging us to expand our
knowledge of what racism is and study its
ramifications on all people; and
WHEREAS, General Synods of the United
Church of Christ have, since 1963, voted eleven
resolutions, statements, and pronouncements
denouncing racism, and it is time to honor
mandates and expectations of this body and of
THEREFORE LET IT BE RESOLVED, that the
United Church of Christ is called to be an antiracist
church and that we encourage all
Conferences and Associations and local
churches of the UnitedChurch of Christ to adopt
anti-racism mandates, including policy that
encourages anti-racism programs for all United
Church of Christ staff and volunteers; and
LET IT BE FURTHER RESOLVED, that
Conferences and Associations and local
churches facilitate programs within their
churches that would examine both historic and
contemporary forms of racism and its effects and
that the programs be made available to the
LET IT BE FURTHER RESOLVED, that
Justice and Witness Ministries provides
leadership in the development and
implementation of programs to dismantle
racism, working in partnership with the
Collegium, Covenanted Ministries, Affiliated
Ministries, Associated Ministries, Conferences,
Associations and local churches in developing
appropriately trained anti-racism facilitators; and
LET IT BE FURTHER RESOLVED, that the
Covenanted Ministries of the United Church of
Christ work in concert to dismantle racism in
church and in society and partner with
Conferences and Associations in sharing
resources and costs associated with doing antiracism
LET IT BE FINALLY RESOLVED, that the
Justice and Witness Ministries will report the
progress of the development and implementation
of these programs at the Twenty-fifth General
Funding for the implementation of this
resolution will be made in accordance with the
overall mandates of the affected agencies and
the funds available.
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 have been having an e-mail exchange with a friend in another Conference, who is a few years into ministry in his first church. The congregation has just done a pastoral "evaluation" and he doesn't know what to do with some of the responses. They are anonymous and some of the comments, to him, seem to come out of the blue.
One of the most common calls to a Conference office has to do with clergy evaluations. I have been giving the whole issue some thought. Let me share some of those thoughts with you.
Ministry is a dialogue between a pastor and congregation or, in the case of non-parish ministry, the setting for ministry. To evaluate only one part of that dialogue is always going to be insufficient.
There is a need for regular constructive criticism of both clergy and the ministry setting.
When evaluations are focused only on the pastor, or done very irregularly, they too often become tools of destructive criticism cloaked in anonymity. People who are happy are not as likely to respond as people who have "issues" with the pastor.
Pastors cannot be evaluated as "employees" and that is very difficult for congregations to understand.
Every congregation has basic expectations of its pastor. Some of these expectations can be evaluated with precision. Is there an expectation of regular office hours? Do services start on time, or is the pastor always late? Is the pastor available, with some regularity, to parishioners?
Some expectations are very subjective. No one can please everyone. Many people will like sermons that others do not appreciate. Some people want pastoral visits and others do not. Pastors can only visit in the hospital if they are told that people are there. No single instrument can give the kind of helpful feedback that would come from regular and open conversation with the clergy.
People may be drawn to a ministry by a pastor's reputation or presence in the community. People choose to stay and become part of a ministry only if the congregation is a welcoming and comfortable space that provides an opportunity for them or their children to find a place. Yet, if congregations do not grow numerically, the blame is most often directed towards the pastor.
A coach cannot win games or score points if the team refuses to leave the bench or expects the same one or two people to play all the positions. It isn't fair then to blame the coach for an ineffective team.
It is important for clergy to do some regular reflective and honest self-evaluation. This is one of the reasons that clergy clusters and ecumenical clergy support groups are important.
While there are some, I know very few pastors who are still in effective and healthy ministries after having been in the same place for more than 15 years.
It is just as essential that congregations or ministry settings evaluate their life and organization as it is that they evaluate their pastor.
Spiritual health is as important for pastors as it is for congregations. It is hard for pastors to maintain spiritual health when destructive dynamics are in place.
Years ago a research team under the leadership of Kenneth Underwood did an evaluation of campus ministries. The report of this committee reflected that an effective ministry functioned well when there was a balance of four areas, pastoral, priestly, prophetic and governance. I have found that to be a helpful way to look at and evaluate the broad scope of ministry.
Is there pastoral work being done with regularity? Is the priestly role being fulfilled by presiding at funerals, weddings, baptisms, communion and public events calling for the presence of clergy? Is this a ministry that addresses the issues of life and the world in prophetic fashion? The prophets of the Old Testament took the issues of the world and lifted them to God in prayer and study of the scripture and then reflected to the people regarding justice, faithfulness and truth. Finally, governance. Does the ministry provide attention to the basic administrative details of the ministry and the institution?
An unevaluated ministry, of an individual or a congregation, easily becomes lopsided after a while. Congregations become spiritually drained when they spend most of their energy on governance issues and committee meetings.
Pastors who are deeply committed to prophetic issues often overlook pastoral presence or governance responsibilities. Pastors who spend all their time in pastoral care often neglect the issues around them that require a prophetic response.
Evaluation of clergy and ministry settings should be based on the common understanding that our call is to be faithful to the teachings of Jesus Christ and the presence of the Holy Spirit. To be effective, an evaluation must be done with openness and honesty and involve the desire for constructive and faithful growth of all parties involved.
The Rev. Lynne M. Simcox is Interim Conference Minister of the UCC's Rocky Mountain Conference and former chair of the Council of Conference Ministers Cabinet.
The UCC's Parish Life and Leadership team in Local Church Ministries is currently evaluating documents produced for clergy evaluation, in preparation for updating them and simplifying them for use in local churches. To join the discussion on this issue click here.