A kiss may still be a kiss as time goes by, but exactly how time goes by has always been up for debate: At sunset on September 13th, our Jewish brothers and sisters will welcome the new year 3776. That is based on a lunar calendar and used to schedule holidays and other religious observances. You may compare it to our liturgical calendar which starts on the first Sunday of Advent. If you are following politics you may be aware that the fiscal year ends on September 30th.
Every entity has its own calendar. The dates that we commonly use nowadays are from the Gregorian calendar. It is named for Pope Gregory XIII, who introduced it in 1582. It replaced the Julian calendar which was introduced by Julius Caesar in 46 BCE. Initially Protestants like us did not want to make the switch because it was imposed by the Pope. Who gets to set the world schedule? Who is in charge here?
And after thousands of years of calendar-making the whole system is still far from perfect. You may think you know how many days there are in a year but reality is that there are 365 days, 5 hours, 49 minutes and 12 seconds. We need a leap year every four years except for years that are exactly divisible by 100, but these centurial years are leap years if they are exactly divisible by 400. Confused yet?
Bottom lime: Time is not real, or at least it’s not objective: It’s a way in which we tell out stories. Every family has its own time line:
Remember when we moved from that town to this city?
Oh, everything changed after our baby was born!
Those were interesting times when I worked at that place.
Truth is: your time is yours alone and calendars are just attempts to synchronize us together into larger contexts like business schedules or holidays. Time is fundamentally relative, as Albert Einstein put it. Tell your story your way and be aware that everybody else does that, too.
Labor Day started as an important reminder for all the benefits that workers have gained from organizing. These days it seems to have turned into an occasion for mattress sales. The issues of fairness and justice have always been important to God’s people. God’s law is in large part instructions for social justice like this passage from Deuteronomy 24:14-22
“You shall not withhold the wages of poor and needy laborers, whether other Israelites or aliens who reside in your land in one of your towns. You shall pay them their wages daily before sunset, because they are poor and their livelihood depends on them; otherwise they might cry to the Lord against you, and you would incur guilt. Parents shall not be put to death for their children, nor shall children be put to death for their parents; only for their own crimes may persons be put to death. You shall not deprive a resident alien or an orphan of justice; you shall not take a widow’s garment in pledge. Remember that you were a slave in Egypt and the Lord your God redeemed you from there; therefore I command you to do this. When you reap your harvest in your field and forget a sheaf in the field, you shall not go back to get it; it shall be left for the alien, the orphan, and the widow, so that the Lord your God may bless you in all your undertakings. When you beat your olive trees, do not strip what is left; it shall be for the alien, the orphan, and the widow. When you gather the grapes of your vineyard, do not glean what is left; it shall be for the alien, the orphan, and the widow. Remember that you were a slave in the land of Egypt; therefore I am commanding you to do this.”
In all aspects of daily life we are trying to optimize the use of resources. We want to get the biggest bang for our buck. We are looking for the very best deal on mattresses as it is. So it is totally counter-cultural to read this biblical mandate of inefficiency:
“When you gather the grapes of your vineyard, do not glean what is left; it shall be for the alien, the orphan, and the widow.”
Let me translate that into our reality: When you put together a shift plan be mindful of the single mom who needs to pick up the kids from daycare. The immigrants working in your business deserve a fair wage and you cannot exploit them because they do not have better opportunities. When kids go from foster home to foster home you owe it to them to provide public schools for them that help them get ahead in life.
At first glance all this is not economically efficient: typically you want to reduce labor cost as much as you can. Typically you can tell your workers to show up whenever you need them. Paying higher taxes for other people’s children does not directly benefit your own. But God commands inefficiencies like these. Be intentional about it.
Why? Well, you might find yourself in a situation where you require the assistance that only a fair and just society has to offer. Or as spoken to Israel remembering their former yoke :
“Remember that you were a slave in the land of Egypt; therefore I am commanding you to do this.”
Ripping through the region, Hurricane Katrina made landfall that day in Southeast Louisiana, and swept away houses and cars while floodwaters lingered for weeks from Texas to Florida. One of the most deadly hurricanes in United States history, and the most destructive, Katrina claimed 1,833 lives and caused about $108 billion in total property damage, while displacing hundreds of thousands of people. (…)
Thanks to more than $6.1 million in gifts for hurricane response, an amount that the Rev. Mary Schaller Blaufuss labeled a “huge outpouring”, the church remained engaged in the recovery effort, aiding the Gulf Coast through the end of 2011 — past its commitment of five years. (..)
Through UCC missions, more than 6,750 people volunteered for the recovery effort in New Orleans alone, working a total of 170,000 hours to clean out almost 850 houses and rebuild 110 homes. (…)
“There was a difference between the effects of Katrina on New Orleans and on the Gulf Coast,” she said. (…) “In a lot of ways, it was two different disasters from the same storm.”
In fact, about 80 percent of New Orleans was flooded, largely because the levees throughout the city failed, but about 90 percent of the entire Gulf Coast flooded, with water reaching inland as far as 12 miles.
“We were able to participate closely in the recovery of both areas, alongside Back Bay Mission in the Gulf Coast, and in New Orleans, where we helped set up some recovery work there,” Blaufuss said. “We had volunteer groups in both places.”
Back Bay Mission, a UCC ministry in Biloxi, Miss., serves the poor and marginalized in the Gulf Coast, primarily through home rehabilitation and a day center for homeless people that opened in 2009.
“Back Bay Mission had community relationships and transitioned easily into housing recovery,” Blaufuss said. “But in New Orleans, we had to build those relationships from scratch. Thankfully, were able to involve our local churches — they hosted weekly meals for volunteer groups — and it was wonderful hospitality and a time for local congregants to tell their stories of survival.”
In Mississippi, before Back Bay Mission could begin assisting the relief and recovery effort, it had to assess the destruction to its own campus, with seven of eight buildings destroyed and un-usable. (…)
About 7,500 volunteers worked 240,000 hours, cleaning up both the campus and more than 150 homes in the five years after the storm. It provided Back Bay with a new focus, shaping a ministry to launch affordable housing initiatives to meet the needs of the community. (..)
A decade later after Katrina, what are the lessons learned from the aftermath of the storm? Said Blaufuss, “It reinforced our commitment to local communities in helping them decide how they should recover, and listening to local voices so the outsiders can best assist in the recovery. It reminded us of the importance of relationships.”
A sermon on the joyful and the hardened church, the reality of death and the hope for resurrection. Featuring Lt. Gen. Jim Pillsbury promoting the spirit of acceptance and inclusion. And a look at this year’s college freshmen through the lens of the Beloit Mindset List.
Jesus promised to be with us when two or three gather. And boy, do we need his presence. Being a UCC congregation is not easy. You might as well say “where two or three gather you will have about five very high-profile opinions.” On Sunday, August 23rd, the Rev. Daniel Haas and Tommy Gaskamp will share their current experiences at events in the Wider Church. In June the South Central Conference had their Annual Meeting in New Orleans and General Synod was later that month in Cleveland, Ohio.
Here is a glimpse into how things can go, when our extended church family gathers, written by Micki Carter:
The Rev. John C. Dorhauer was elected general minister and president of the United Church of Christ with 89 percent of the vote during General Synod 2015 Monday, June 29 at the Cleveland Convention Center — but not without voices of dissent. Frustration with a nomination process that brought yet another straight white male candidate for leadership of the church spilled over on the plenary floor during the vote.
As soon as the debate on Dorhauer opened, the first speaker set the tone. The Rev. Graylan Hagler of Plymouth Congregational UCC, Washington, D.C., charged that the nomination speeches for Dorhauer were “the most misjudged and misguided I’ve ever heard. (…) I don’t need a white male to advance me. I have my own worth — without the need of someone with white privilege to give me value.”
The Rev. Anna Humble, an association minister in the South Central Conference, added, “I cannot, I will not, I do not believe there is not one among us a woman who is qualified to lead this denomination. What face are we projecting to the world about who we are?”
The Rev. Alice Hunt, president of the Chicago Theological Seminary, then took the floor. “I served as one of eight women on the search committee. (…) Our committee was tasked to find the very best person to serve as the next General Minister and President for our beloved United Church of Christ. The call for applications was not a call for all women who sensed a call to this important work. The call was for applications from all persons who sensed a call. We received applications from a diverse and interesting pool of applicants. We followed a predesigned and transparent process following our credo, which we had agreed upon in advance. Just because our committee selected a straight white man does not mean our work was sexist or racist or hetero-normative. The eight women on this committee have spent a lifetime overcoming institutional male privilege. We fully support the nomination of John C. Dorhauer.”
The testiness of the delegates reached a point where one asked the current leader of the church, the Rev. Geoffrey Black, to offer a prayer to bring the discussion back to a spiritual footing. He reminded the assembly, “We are on holy ground, in sacred space.”
After the result of the balloting was announced, Dorhauer and his wife, Mimi, were invited onto the stage to receive the applause of the delegates. As they walked through the hall, receiving handshakes and hugs, he stopped long enough to evaluate all that had transpired that afternoon.
“I am grateful to be part of the United Church of Christ where voices of dissent are heard — with love and compassion — and where all voices are welcome!”
For my ministry I have two different uniforms: My Prussian robe is my Sunday best that connects me to the deep and rich roots of our tradition. One weekend per month I change after church to put on my uniform as a United States Army Reserve Chaplain. It may look like two separate ministries that are at odds every now and then. In reality though it is one ministry, endorsed by one body. The United Church of Christ connects me with my congregation and endorses me for military chaplaincy. Serving in two worlds comes with a unique set of challenges and benefits:
It is challenging for me: Last year I had to miss my wife’s and our middle daughter’s birthday. Besides the monthly drill, reservists also have annual training during the summer which lasts from two to three weeks. This year I missed our big family trip to Germany because of it. It is a big commitment that cuts substantially into family time.
It is challenging for the congregation: Some things can be scheduled well in advance like finding supply preachers to fill the pulpit while I am gone. But then there are pastoral needs when people need a visit and they know it is not going to happen. Or when someone dies and the memorial has to be conducted by another supply preacher.
It is beneficial for me: Serving in the military besides full-time church ministry keeps me on my toes. It makes me more efficient in my planning and I welcome the change of pace that comes with serving in different settings. It makes me a better pastor since serving both uniforms offers unique experiences that you cannot get anywhere else.
It is beneficial for the church: My congregation views its support of my military ministry as a service to our service members. They take pride in the fact that they allow me to be there for our Soldiers in need. The large veteran population in our church finds it easier to open up about the time when they served and oftentimes I see men in their 80s revisit their Korean war demons for the first time. When budget time comes the board members are appreciative of the fact that the Army provides me with continuing education and a comprehensive benefit package which equals added benefits for the church.
Serving both as a local church pastor and an Army Reserve Chaplain is something God calls me to do and by entering a covenant with me the church has agreed to make it their call as well. In return they get a well-balanced pastor.
On the occasion of the anniversary of the bombing of Hiroshima, local churches are encouraged to pray and offer witness for peace in the world and the elimination of all stockpiles of nuclear weapons. Another world is possible. It must be possible. A world void of nuclear weapons with their devastating and long lasting affects on the peoples of this world, and on the earth.
A Prayer of Remembrance:
O God, tender and just,
the names of Hiroshima and Nagasaki
cut through our denial
that we are capable of destroying the earth
and all that dwell therein.
Forgive us –
and help us to always remember.
We must remember because this must never happen again.
We must remember because you would have us live
in harmony with each other,
seeing the joy of your creation in our
sisters and brothers.
Holy God, God of all the ages,
lead us from death to life,
to the stockpiling of hope, and of possibilities,
and of love
rather than the stockpiling of weapons, or stones to throw,
or of hate.
We pray for the healing of the earth and of its peoples,
especially for our sisters and brothers
upon whom a nuclear rain poured down.
Help us to imagine that another world is possible
and guide our actions towards the peace
you envision, the peace you have already given us.
In the name of the One who came so that we might have life,
and have it abundantly, we pray.
Amen.
Starting August 11, the Rev. Daniel Haas will be offering a Bible Study Class and everybody is welcome to join us on the second and fourth Tuesdays of every month from 6-7 pm. We will work our way through the Apostles’ Creed touching on the major Biblical issues Christians have wrestled with from the beginning. In preparation you are invited to revisit this ancient affirmation of faith and highlight words or phrases that you want to study more in-depth:
I believe in God, the Father almighty,
creator of heaven and earth.
I believe in Jesus Christ, God’s only Son, our Lord,
who was conceived by the Holy Spirit,
born of the Virgin Mary,
suffered under Pontius Pilate,
was crucified, died, and was buried;
he descended to the dead.
On the third day he rose again;
he ascended into heaven,
he is seated at the right hand of the Father,
and he will come again to judge the living and the dead.
I believe in the Holy Spirit,
the holy catholic Church,
the communion of saints,
the forgiveness of sins,
the resurrection of the body,
and the life everlasting. Amen.
(From the English Language Liturgical Commission, 1988.)
About this testimony
The Apostles’ Creed evolved into its present form by the seventh century, although much of the text originated the first century. It is the creed par excellence of Baptism, widely used when candidates declare their readiness for membership in the Body of Christ and recited during the Great Vigil of Easter as a reminder of our baptismal covenant. It is frequently used in Protestant churches during Sunday worship, and forms an important part of the orders for daily Morning and Evening Prayer in the Anglican Book of Common Prayer.
Healing in American Christianity has a somewhat bitter flavor in my mind. The stereotypical TV preacher was perfectly depicted and ridiculed by Genesis in their 1991 music video “Jesus he knows me”. A sad affair where show and business mingle. That said there is room for healing services in the church. The United Church of Christ even has an Order for Healing for Congregational Use. Our next healing service will be held on August 9, 2015. Here is an introduction, taken from the Book of Worship with a local Rosenberg twist:
Services of healing have a biblical heritage appropriate for the full life of a local church. Anointing and the laying on of hands are acts closely related to the covenant of faithful love between God and Israel and between God and the church. In scripture, monarchs are anointed, prophets commissioned, the Holy Spirit conferred, the sick healed, and the dead raised in acts of faith accompanied by anointing with oil, the laying on of hands, or touch in another form. The symbolism of touch has survived almost universally among churches in the laying on of hands at confirmation and ordination. The power of touch in healing is finding renewed acceptance as is the unity of the total person.
In the New Testament, faith, forgiveness of sins, and healing are frequently inseparable but distinct aspects of one experience. Out of mercy and compassion, God works to bring about reconciliation that restores peace between God and humanity, among individuals and communities, within each person, and between humankind and the creation. Guilt, anxiety, fear, broken relationships, and the loneliness of alienation all contribute to human sickness. Healing, in the Christian sense, is the reintegration of body, mind, emotions, and spirit that permits people, in community, to live life fully in a creation honored by prudent and respectful use.
In this healing service, four themes are intertwined: God’s word, growth in faith, forgiveness of sin, human touch.
At St. John’s United Church of Christ our healing service is part of Holy Communion: Together with the confession of sin and the assurance of pardon the whole person is strengthened to approach the Lord’s table with a sense of integrity.
In scripture, God’s word reassures us of the Creator’s love and compassion. Jesus’ acts of healing, the healing ministry of the New Testament church, and contemporary experiences of healing all testify to the health and fullness God makes possible in human life.
Faith in the inclusive sense of trust and belief in God’s unmerited goodness is an integral cornerstone of the New Testament understanding of healing. Individuals and communities of believers nurture each other in their mutual growth in faith. God does not promise that we will be spared suffering, but does promise to be with us in our suffering. Trusting that promise, we are enabled to bear the unbearable and recognize God’s sustaining nearness in pain, in sickness, and in injury.
Forgiveness of sin is often closely associated with healing in the New Testament. The connection of forgiveness and healing affirms the psychosomatic unity of individuals recognized by modern health sciences. It admits the importance of openness and honesty to every relationship of love. It sets health in the context of relationships restored by confession and forgiveness.
In the New Testament, touch plays a central role in the healing ministry. The power of touch is recognized, whether in the anointing with oil, the laying on of hands, or the less formal gesture of holding someone’s hand or touching a wound. Jesus frequently touched others: blessing children, washing feet, healing injuries or disease, and raising people from death. Jesus also allowed himself to be touched, washed, embraced, anointed. To allow oneself to be touched is an act of openness. To touch another is an act of acceptance in which a person transfers something of oneself to another: love, affection, protection, strength, power, acceptance. Touch in the healing ministry embodies the embrace of God for the redeemed creation when in the mystery of last things God will make all things new.
