In 1996, while I was pastor of Zion United Church of Christ in Henderson, Ky., our small congregation faced a crisis, trying to cope with increasing numbers of people with HIV/AIDS coming to our open-and-affirming church, seeking friendship and support. 

As citizens of this great republic, we know that one way to ensure our voices are heard is in the voting booth.

I am sure that most of us stayed awake until late hours waiting for the U.S. Presidential primary results.

I’m a Mayflower descendant. 

With the 2016 presidential campaign accelerating into high gear, and spring primary elections not far off on the horizon, much of the public dialogue and attention is on the candidates themselves.

I am not writing this in the immediate aftermath of another horrific mass shooting. I am not marking the anniversary of a prominent gun violence tragedy, although given the estimated 30,000 deaths from gun violence annually, it is likely the anniversary of a gun tragedy in some American community somewhere. And although legislation to strengthen background checks on gun purchases is still before Congress, most political observers give it little chance of moving in a midterm congressional election year. But perhaps it is just such a time as this when we need to redouble our efforts to prevent gun violence from continuing to take its tragic toll in our nation. Truly our silence will not protect us.

The fact is that gun violence is preventable. We have the means to reduce gun violence, and we have the knowledge to implement prevention approaches. We have studies that give us insight into the factors contributing to gun violence and insight into effective strategies for preventing it. We certainly know the cost of failing to prevent further gun violence, although we may not ultimately be able to fully measure the cost of trauma, despair, hopelessness and grief that is left in its wake. It is striking and sobering that 14 months after the mass shooting at Sandy Hook Elementary School, charities that helped to provide funds for mental health care in the Newtown community have nearly exhausted those funds, and it is unclear how long into the future the need for such services will remain.

What we seem not to have is the political will to take action. An overwhelming majority of the American public, including a majority of gun owners, supports strengthening the background check system on gun purchases in response to gun violence, but such legislation remains mired in the fear of alienating special interests in an election year. These same special interests have even gone on the offensive to derail the nomination of Dr. Vivek Hallegere Murthy for Surgeon General, because he has identified gun violence as a public health crisis.

Faiths United Against Gun Violence, a diverse, interfaith coalition of faith-based groups united by the call to confront our nation's gun violence epidemic, just concluded its Gun Violence Prevention Sabbath observance. As part of the Sabbath, thousands of people of faith around the country engaged in prayer and action to address gun violence in our communities through public policy advocacy, participation in community prevention programs and education. Faiths United rests on a core belief that is reflected across faith traditions, the belief that violence and death cannot and will not have the final word. That is reason enough to continue our efforts to prevent further gun violence.

It is time to reclaim our streets, schools, and workplaces from the threat of gun violence, and it is time to reclaim the power of our vote from narrow special interests that seek to block even modest, common-sense measures to prevent gun violence. Our culture has a heavy investment in death; isn't it time we invested in hope and change?

Sandy Sorensen is director of the UCC's Washington, D.C., Office.

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There is no question that members of the United Church of Christ care about God’s mission in our world.  After ten years of serving the UCC through Global Ministries as a missionary in South Africa and Mozambique, I can personally attest to this fact. Many conferences and churches have relationships with international partners through Global Ministries and, through these partnerships, are able to both share and receive the gifts of the global church.

But what do we mean when we say we “receive” the gifts of the global Church? While serving Global Ministries in Africa, we hosted many church groups who came to visit. One of the most common gifts that guests said they would take away was the African spirituality and beautiful singing that are generally a ubiquitous part of African worship.  And while these are indeed gifts to receive, it seemed that other possible “gifts” were harder to identify or take away from these experiences.

We live in a world that is rapidly changing.  While not a new phenomenon, the economic downturn and subsequent slow recovery of the past few years have caused many to realize that the United States’ place in the world is changing.  Mission internationally is not about a North American or Western “center” helping those on some distant “periphery.”  The periphery is everywhere.  Millions of US citizens live on the economic and social margins of society.  There is no mission field somewhere “out there”; now, more than ever, the whole world is a mission field.  In missional church language, we live in the midst of the “abandoned places of empire.”  Chris Hedges, in his book Days of Destruction, Days of Revolt, calls these places “sacrifice zones” which he describes as “those areas in the country that have been offered up for exploitation in the name of profit, progress, and technological advancement.”  For years, many of the organizations and churches with which we partner have been doing vital and transformative ministry in places which even today continue to be affected by colonial and neocolonial exploitation.  Now that many communities in the United States are facing the same social degradation (and for many of the same reasons!), we have the opportunity to learn models of ministry which have been tested and developed by friends in the global South.  What could the pastor of a local church situated in an area of the US where mining is pervasive learn about ministry from her counterpart in Guatemala or China?  Could a church located in inner-city Newark, Detroit, or Los Angeles pick up ideas for ministry from forming relationships with sisters and brothers in San Paulo, Nairobi, or Delhi?  Might a conference whose churches now minister in communities dealing with large influxes of immigrants be helped by connecting with people of faith from Mexico, Ghana, or Syria?

The world in which we live our faith is constantly changing.  Issues of justice around poverty, immigration, the rights of women, children, and minorities, and the environment, issues which are of vital importance to members of the UCC, are not distant but very real to the communities in which we serve.  Can we as a church tackle these global challenges without global insights?  For more information about exploring the resources for being a global mission church, go to http://globalministries.org/about-us/.

The United Church of Christ has more than 5,300 churches throughout the United States.  Rooted in the Christian traditions of congregational governance and covenantal relationships, each UCC setting speaks only for itself and not on behalf of every UCC congregation.  UCC members and churches are free to differ on important social issues, even as the UCC remains principally committed to unity in the midst of our diversity.

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The salutation “Khodahafez,” which means “God be with you,” is reportedly the way President Obama concluded his telephone call with Iranian President Hassan Rouhani last week.  It also marks the close of a remarkable few weeks of diplomatic activity on Syria and Iran.  The flurry of surprising events is evidence that no matter how difficult a problem seems or how remote a possibility true engagement may feel, diplomatic engagement is always worth pursuing.

Elected in June of this year on a slogan of “prudence and hope,” President Rouhani has already made a significant impression on the global community with his September 19 op-ed in the Washington Post and appearances on many US and international media outlets, all in the context of his visit to the US to address the United Nations General Assembly last Monday.  His rhetoric and style are emphatically different from his predecessor, Mahmud Ahmadinajad.  In these few days, President Rouhani has repeatedly emphasized tolerance and understanding, recognized the atrocities of the Holocaust, and expressed willingness to engage in negotiations over Iran’s nuclear program.

Since the Islamic Revolution of 1979 and the hostage crisis, no US president has had direct contact with his Iranian counterpart, until this week.  1979 was a defining moment for Americans in US-Iranian relations.  Similarly for Iranians, 1953 was a defining moment in which the CIA orchestrated a clandestine and successful operation to overthrow Prime Minister Muhammad Mussadagh who, among other things, had nationalized Iran’s oil industry.  Both dates are important for the US and Iran; yet, as time passes, for more citizens of each country, both are becoming historical events—not living memories.   Even so, distrust and enmity have prevailed, with only occasional hope for direct engagement, let alone reconciliation.

In his speech at the UN General Assembly, President Obama made clear “what will be my policy during the remainder of my presidency.”  He listed readiness to “use all elements of our power, including military force, to secure our core interests in the region;” “ensure the free flow of energy from the region to the world;” and “not tolerate the development or use of weapons of mass destruction.”  He went on to say about Iran, “The roadblocks may prove to be too great, but I firmly believe the diplomatic path must be tested.”

In 2003, the United Church of Christ adopted a resolution at its General Synod entitled, “US Policy in the Middle East” which “call[ed] on the U.S. government to base its policy on principles of human rights and human justice and to refrain from narrowly acting with U.S. economic interests in mind.”  It supports healing through engagement, and consistent application of international law.  All of these commendations apply ten years later, and can be employed in our nation’s engagement with Iran.

“Khodahafez” is a common expression in Farsi, but the literal meaning is especially poignant.  “God be with you” is an expression of care, an acknowledgement of faith, and a prayer of hope.  In the UCC, we like to say, “Never place a period where God has placed a comma. God is still speaking.”  We hope and pray that President Obama’s word of salutation to President Rouhani is followed by a comma, that there is more yet to come that can help bring about God’s vision of justice and peace in the world.

The United Church of Christ has more than 5,300 churches throughout the United States.  Rooted in the Christian traditions of congregational governance and covenantal relationships, each UCC setting speaks only for itself and not on behalf of every UCC congregation.  UCC members and churches are free to differ on important social issues, even as the UCC remains principally committed to unity in the midst of our diversity.

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Written by Edie Rasell, PhD
September 2, 2013

Given the state of the country and the suffering of so many of our neighbors, we cannot view Labor Day as just a day off from work. With tens of millions employed in low-wage, dead-end jobs, this Labor Day let us resolve to join the struggles of low-wage workers for improved jobs and living wages. 

The reality for too many workers is grim. Over one in every four jobs (28%) pays poverty-level wages, so low that even a full-time worker cannot support a family above poverty.

Over 8 in 10 low-wage workers do not have a single paid sick day. If they get sick and cannot work, or if they must stay home with a sick child, they are not paid. And if they are gone too long they may be laid off.

Every week over half of all low-wage workers are cheated – by their unscrupulous employers – out of some of their wages. 

Over one-quarter (27%) of low-wage workers do not have health insurance, either from their own job or through a family member, and, whether insured or not, nearly two-thirds of low-wage workers say it is difficult to pay for needed health care.

Many low-wage workers have unpredictable work schedules that vary week to week and day to day. Many are required to be continually on call, available at all times to come in to work or risk being penalized with reduced hours or even layoffs. They may be sent home during scheduled shifts if business is slow. Such scheduling makes workers’ incomes uncertain and variable. It also makes a second job, schooling, or scheduled child care nearly impossible.

But along with all the bad news there is good news. Workers and their allies across the country are standing up and pushing back. In just the last few months, workers have surprised employers with one-day strikes at Wal-Mart, fast food outlets including Taco Bell and McDonalds, and at sites – like McDonald’s and Subway – run by federal government contractors operating in Washington, D.C. Workers are seeking living wages, more consistent hours, and respect from their employers.

Across the country, over 225 worker centers have sprung up to serve low-wage and immigrant clients. They are making a difference. The Workers Defense Project, a worker center in Austin, TX, has restored to workers over $1 million in stolen pay.

Traditional unions are also scoring victories. Just last month, after a long struggle that included a global boycott, hotel housekeepers – members of the union UniteHere – reached an agreement with the Hyatt Hotels Corporation that gives them higher pay and more freedom to form unions.

Across the country, workers are mobilizing and making gains. But they still have a very long way to go. They need our help. This Labor Day, let’s resolve to join these struggles. Let’s resolve that all jobs will also be good jobs with good pay, good benefits, and good working conditions. That would truly be something to celebrate on Labor Day, a fine reason to take the day off.

The United Church of Christ has more than 5,300 churches throughout the United States.  Rooted in the Christian traditions of congregational governance and covenantal relationships, each UCC setting speaks only for itself and not on behalf of every UCC congregation.  UCC members and churches are free to differ on important social issues, even as the UCC remains principally committed to unity in the midst of our diversity.

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The week before the celebration of July 4, the Supreme Court ruled on Arizona’s SB 1070 and the Affordable Care Act (Health Care Law), both of which have serious implications for the ideals in the Declaration of Independence - “life, liberty and the pursuit of happiness.”          

For example, the Supreme Court upheld for SB 1070 the “show me your papers” provision, thus opening the doors wide open to racial profiling.  As an online comment says, “[i]f race is not a basis for suspecting somebody is undocumented, then the only way for Arizona to apply this is to ask EVERYBODY for papers.”  With the decision on the Health Care Law, the implementation of the new Medicaid provisions is expected to slow down, which means that  significantly fewer people than the projected 17 million, of which 75% of those individuals are people of color, would be covered under the Medicaid expansion.          

If we aspire to be witnesses for racial justice, there is one more step beyond being “colorblind.”  Our eyes need to be wide open to the realities of layers of racial inequity inherent in our social structures and mechanisms.  Systemic inequities found in our institutions might even be validated by Christian teachings long forgotten.  The Doctrine of Discovery is one such example.              

The Doctrine of Discovery (DOD) is a principle of law developed in a series of 15^th century Papal documents and 16^th century charters by Christian European monarchs that contained a theological justification for the colonization of the rest of the world.  For more than 500 years, it is legal and “moral” to seize the lands and resources of originally free and independent people, and to undermine their sovereignty. 

After the 1776 Declaration of Independence, the Doctrine of Discovery continued to be expounded by the Supreme Court to support a series of decisions invalidating or ignoring aboriginal possession of land in favor of colonial or post-colonial governments.  The DOD still governs United States Indian Law today and has been cited as recently as 2005 in the decision City Of Sherrill v. Oneida Indian Nation of N.Y.

In February 2012, the World Council of Churches (WCC) Executive Committee denounced the “Doctrine of Discovery” that which has been used to subjugate and colonize Indigenous Peoples, and issued a statement calling the nature of the doctrine" fundamentally opposed to the gospel of Jesus”.  The Unitarian Universalists also voted in their June 2012 General Assembly to repudiate the Doctrine of Discovery and to demand that the U.S. government fully implement the standards of the 2007 United Nation Declaration on the Rights of Indigenous Peoples.

The truth that all are created equal would only be self-evident if, our inalienable rights are not built on the backs of those whose ancestors showed hospitality to our founders, and of those who build our nation in generations past and present with their ingenuity, toil and health.  Let us be forever working towards the ideal that is GREATER life, liberty and the pursuit of happiness for ALL.

The United Church of Christ has 5,194 churches throughout the United States.  Rooted in the Christian traditions of congregational governance and covenantal relationships, each UCC setting speaks only for itself and not on behalf of every UCC congregation.  UCC members and churches are free to differ on important social issues, even as the UCC remains principally committed to unity in the midst of our diversity.

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