Category Archives: Spirited Action

CHURCH LEADERSHIP AT THE INTERFACE OF CHURCH AND STATE by WTS Prof. Norma Cook Everist

Excerpts from comments given February 2, 2017 at a meeting of the Wartburg Theological Seminary community.

We are called to be leaders of the church in the world at such a time as this.

To speak or not to speak? Not to speak also speaks loudly.

To march, to network, to organize?  In the name of the congregation or agency I serve? In my own name? To not act is also an action.

The ELCA’s approach to church and state is institutional separation and functional interaction.   This is important in a pluralistic society.

Note the First Amendment of U.S. Constitution, “Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof.” We are free to interact politically.  It is part of our religious calling.

So many issues. The tweet versions, the executive orders, the consequences, and the broader, global implications.

“Alternative facts” of inauguration attendance, sets the stage for justification of even more voter restrictions.

Walls, borders “make a nation.” America always and only first.  The Idolatry of nationhood.

Cabinet nominations. Listen and question, “Does the right of ‘my family’ over-ride concern for my neighbor’s child and public schools?

Climate change. Do we lead the world to save the planet or again deny?

Immigration.  Refugees. What is our theology of sanctuary? Even the “We all came from somewhere else” misses the facts and faces of first peoples.

Affordable health care. Changes that have real life and death consequences here and globally.

People say, “You can’t mix religion and politics.”  We cannot separate them.

My political commitments were formed in confirmation class and in public high school; later shaped through engagement on the streets of inner cities.

So, what do we, as resurrection people inspired by the Spirit, do?

  1. Five million of us gathered for the Women’s March. No guns fired. No one arrested. No one hurt. We moved from despair into action.
  2. Create communities of trust, conversation circles, like this one tonight. Learn to listen to each other so we have the courage to act.
  3. What if we work on different issues? Fine. There are more than enough right now. What if we walk in different directions? We may. But when we return to the Eucharist, we are one.
  4. What if we don’t know enough.  No excuse!  Find out what’s really going on.
  5. What if I get into trouble? You will. I have. When you do, make sure it’s for the sake of the Gospel.
  6. Have a Persistent voice. Those we think are not concerned may find their voices too.
  7. Be wise, centered, in the Word and prayer. Seek strength, support; strategize. God is at work through you.

I was theologically formed by being a community organizer so I quote from a speech by another former community organizer given in Chicago earlier in January. He said, “It was in neighborhoods not far from here where I began working with church groups. There I witnessed the power of faith, and the quiet dignity of working people in the face of struggle and loss.  This is where I learned that change happens only when ordinary people get involved, get engaged.”

He concluded, “Our democracy needs you.  If you’re tired of arguing with strangers on the Internet, try to talk with one in real life.  If something needs fixing, lace up your shoes and do some organizing.  Grab a clipboard, get some signatures, and run for office yourself.  Show up.  Dive in.  Persevere.”

 

RECONCILING IN CHRIST CONVOCATION Compiled by Kirsten Lee, Second Year M. Div.

The following information was compiled from documents written by WTS student Rebecca Goche, staff member LisaMarie Odeen, Rev. Amy Current, Prof. Thomas Schattauer, and Prof. Troy Troftgruben.

Students, faculty, and guests gathered for a convocation this fall to mark the formal designation of Wartburg Theological Seminary (WTS) as a Reconciling In Christ (RIC) community. Reconciling In Christ is a program of Reconciling Works, a national Lutheran organization. Program and Development Associate with RIC, Ryan Muralt, presented the seminary with a certificate from Reconciling Works and shared in discussion with students and faculty during the convocation.

The WTS Board of Directors approved the designation of becoming an RIC community in June, 2016. As stated in the faculty proposal to become an RIC community, “This designation of welcome makes clear that people who identify as gay, lesbian, bisexual, transgender and queer are welcomed and affirmed.” This welcome furthers “the seminary’s longstanding and enduring commitment to being an inclusive community that reflects God’s reconciling purpose in Jesus Christ.”  A copy of the news release about this designation can be accessed through this link: https://www.wartburgseminary.edu/wartburg-seminary-board-directors-approves-designation-ric-seminary/.

Through table discussions, participants had the  opportunity to learn about RIC and what it means to be an RIC community. In addition, Prof. Troy Troftgruben hosted a lively Zoom gathering of Distance Learning students. The following is a summary of the discussion:

Describe a time when you experienced abundant welcome in a worshiping community.

Many stories were shared of communities across our world who were exceptionally welcoming and friendly. One student mentioned a RIC church in Ann Arbor Michigan that had a sign in their entryway stating, “Everyone is a child of God.” Other students mentioned feeling embraced and included in places such as Holden Village and Namibia. Stories were also shared of those who were aware of being well welcomed because they were heterosexual and Caucasian. Many shared of feeling embraced and included in our seminary community.

Describe a time when you experienced exclusion or disregard in a worshiping community.

Stories were shared of how churches have changed after the 2009 ELCA resolution to allow men and women in homosexual relationships to serve as rostered leaders. Examples were discussed of how some churches have become less welcoming, whether the church chose to remain a part of the ELCA or leave the ELCA. Examples of exclusiveness were shared through stories of visitors feeling isolated from the worshiping community because of non-inclusive language and ethnocentric messages. Many stories were related of segregation and discrimination witnessed within worship communities, some of which included a refusal to share communion or a blessing to people who had differing beliefs.

If our seminary is already welcoming, why do we need to say so?

There was dialogue that this is a good reminder to proclaim a clear welcoming identity and keep complacency in check. We have an opportunity to serve as a witness for other communities and people who have previously been hurt by their worshiping community. Dialogue continued from the perspective that this is also a good reminder to maintain compassion for those who are still discerning what it means to be an RIC community. It is important to preserve humility and not use our welcoming identity as a badge of pride or weapon to be used against those with differing beliefs. Dialogue also included how we continue to progress as a church, seminary, and congregational leaders. One person pointed out that inviting is greater than welcoming and we need to show true friendliness and include communities outside our seminary and place of worship. Many participants voiced concern of a lack of awareness regarding RIC in some communities, such as rural areas or African American churches. There is a need for continued conversation and prayerful reflection, and discussion participants felt this convocation was a good place to begin the necessary dialogue.

Share ideas about how you might engage in or foster conversations about the Reconciling In Christ community in the WTS community and in congregations in which you participate or (will) serve.

Participants shared that there is a need for leadership with compassion to allow individuals to grow into this idea and foster relationships through dialogue. Questions were also asked, such as, “How are we each living out God’s call to love ALL of God’s children,” and “How do faith communities promote healthy and effective dialogue that welcomes all voices without shame or fear?” Some expressed that there is confusion and a need for education regarding the differing terms of identities included in this designation, and this kind of discussion can only be had in an open, safe, and inviting atmosphere. One participant also shared how the ELCA social statements can be helpful resources.

Wartburg Theological Seminary joins over 600 other ELCA communities, congregations, institutions, and theological seminaries that welcome and affirm the LGBTQ community. As we look forward and ask ourselves how we can progress, WTS Dean for Vocation, the Rev. Amy Current, offers this guidance, “As leaders of the church, we must continue the dialogue and continue engaging the conversation. There are numerous resources to assist in learning, listening, and engaging in this conversation.”

Here are a few resources to begin:

Good resources for everything to do with RIC
http://www.reconcilingworks.org/

Our Congregation is already welcoming. Why do we need to say so?
http://www.reconcilingworks.org/resources/ric/whysayso/

You’re an RIC. Now what?
http://www.reconcilingworks.org/wp-content/uploads/2016/04/RIC-now-what.pdf

THOUGHTS ON “BLACK LIVES MATTER” By Nathan Wicks, Second Year M. Div.

A few Sundays ago, people gathered and marched for the Black Lives Matter movement in Dubuque, Iowa not far from the neighborhood of Wartburg Seminary. About 200 gathered and walked a mile down Grandview Avenue. The majority of the gathering was white, as is the community in which we marched, but there was a good number of African Americans and representatives of groups such as the NAACP, Dubuque Area Congregations United, and the Children of Abraham interfaith group. Several seminarians and faculty members from Wartburg Seminary were among those who marched.

The strong turnout was a sign of the importance of this issue in the community. This movement began in order to raise awareness of the killings of African Americans by police officers, but has come to represent more than this single issue. It is also raising awareness of implicit racism which is becoming more shamelessly expressed in this season after the election. This is not a “post-racial” world.

As the organization and announcements for the Black Lives Matter march gained momentum through Facebook, discussion of a counter protest–to include the open carrying of firearms—arose under the guise of saying All Lives Matter. For myself, after I got over the shock and fear of that armed threat as a counter to affirming the worth of Black lives, I thought, “At least we are recognizing that this is a matter of life and death.” Amidst the fog of negative rhetoric in this disturbing exchange, however, important issues were obscured. The result of this kind of interaction is that we are unable to clarify our own identities enough to actually speak to each other. Instead, we use code words to speak against each other. This is only made worse in that talking to each other as a “community” comes from behind the safety of the screen in our individualized echo chambers like Facebook.

In the conversation between Black Lives Matter and All Lives Matter, we forget how much we lose ourselves in losing our connection to each other. The farther our words get from our neighbors, the less we are able to say who we are anymore. We are unable to recognize the community in which we live, the simple community of proximity, of neighborhood, the people next door. What vast chasms of difference between us have opened up since we last saw each other face to face? Who are you anymore? Who am I? What are we saying when we say Black Lives Matter, or All Lives Matter?  The drive to a clear language with which we can actually speak to another human being takes something like the surprising radicalism of walking in the context of what we say. Walking the talk. To claim an identity and to walk it, open to what actual conversation might occur is very different than accepting the rhetoric of elections into our own mouths. The drive to a clear identity which is differentiated and knows why and how and what for takes something like an actual human being walking on a sidewalk in a neighborhood in the community in which they live.

And that was the interesting part of this march. We gathered based on this issue of Black Lives Matter amidst a vague but announced threat of a counter protest of All Lives Matter. I confess I imagined there would be more of a confrontation, perhaps people on opposite sides of the street shouting passionately at each other. I didn’t bring my son out of fear of this. I really did want to see who these people were who consider openly carrying guns a major issue, because I don’t understand it. And then there wasn’t much of a counter protest at all. We didn’t get to see the people who say All Lives Matter and the confrontation didn’t happen. The cohesion of the group uniting on this issue was there; it was exciting to do this. One esteemed professor said she hadn’t done something like this since marching out of her seminary in protest in the 70’s. There was a striving for that exuberant hopefulness of a common cause and a real fight, but in the absence of the open conflict we were left with ourselves much as we were before the march. We stuck to our own little groups and didn’t talk too much. There were hesitant starts of chants like “White silence equals violence,” but none acquired the inertia and sustaining energy to last more than a minute or two. When I look back, there was an air of grief to the march. The community embodied itself as it is and instead of a fight there was sadness, a kind of election PTSD stumbling along, a husk of a former self. Or perhaps it was a steeling of oneself in expectation of the cold of winter to come. Or maybe it was more a funeral march than anything else.

For public conversations to happen a community needs a foothold on its identity. The act of walking is a powerful way that words can finally find purchase in bodies, in earthen vessels full of hope and disappointment, lament and praise. A march gives our hope a chance to become who we are in this place as we find a common ground. Walking shows a way that commonalities overcome differences in the same way that hopes live in the midst of disappointments, friendship happens in relation to the love mustered for enemies, and lives are lived in the fearful human reality of death. These commonalities worked through the political arenas of life rarely make it to the ground of conversation in the actual ground of neighborhood that the soles of our feet walk upon.

Words are powerful things. Words are promises which create worlds. To say “’Peace, peace’ when there is no peace” (Jer 6:14), is to use words carelessly in treating the wound in our public conversation. To say “All Lives Matter” is akin to saying “All men are created equal.” It partakes of the self-fulfilling prophetic language of the Constitution, the ideals upon which the United States was founded. To be plain, this prophetic utterance of “All Lives Matter” is a way of pointing out sin, as all prophets do. It partakes of the pervasiveness of this nation’s sin, a mirror on the ways all lives do not matter, the way the grand claim of a country founded on the belief that “all men are created equal” left out so many and in fact created this world in which persons are violently kept from being who they are created to be. It is a statement of the oppression and frustration of equality parading openly under its opposite. It is a cross-shaped word seeking redemption and reconciliation for what it says to be true.

We can come home to ourselves, to our communities and neighborhoods, only when we recognize the ways we are not at home, the ways we are exiled in this place we call home. To deny the exile from self, neighbor, and community is to ignore reality itself. The purpose of speech is to evoke a reality in which we would actually like to participate. Words, even words like “exile,” are for a community to talk to each other, not only to describe a reality in which no one is relatable any longer. Words create those relationships in the words themselves. Conversation is an act of faith which imagines a future together where exile is not the primary experience of reality.

If we read the words of Isaiah 55 in this place we can trust that a word which will “accomplish that for which (it is) purposed” (v. 11) is speaking. Perhaps the best thing that happened in the midst of our gathering and marching, our hope and disappointment graciously brought to earth in our walking, was the words shared between police officers and African Americans. Of all the failed conversation, the words left unspoken, the community unrealized yet united in unspoken grief, those most caricatured as enemies were the ones speaking to each other. The officers who helped us cross the street and kept off to the margins of the gathering, keeping a protective eye on us and what might come from outside were the ones to whom many African Americans went for a real conversation.

There are words spoken that cut through the illusion of the rhetoric and create new and transformed worlds in which we walk every day. There are words spoken plainly, promises in the midst of what seems like a reality which contradicts them. The Word is free in ways we are not and in fact freeing us is Its work among us. In the barrenness of words our emptiness was filled in this gathering as the words of conversation will continue to bear fruit in ways we cannot expect.

Students and faculty from Wartburg Theological Seminary attending the Black Lives Matter march in Dubuque, Iowa

Students and faculty from Wartburg Theological Seminary attending the Black Lives Matter march in Dubuque, Iowa

TEN THINGS THE CHURCH CAN DO TO HELP ABUSED CHILDREN By Victor I. Vieth, 1st Year MA DL, Sr. Director and Founder, National Child Protection Training Center, Gundersen Health System, La Crosse, WI

 

“It is to the little children we must preach,
it is for them that the entire ministry exists.”
–Martin Luther

The academy awarding winning movie Spotlight has again focused attention on the relatively recent and widespread failure of the church to protect children from abuse or to respond with compassion when abuse is discovered. Although the church has made important strides in the past twenty-five years, church policies and training continue to lag behind research and what many national experts consider best practice. Although this article includes a checklist for improving church responses to the needs of maltreated children, it begins where it should–with the teachings of our Lord and an exploration of early church views on the maltreatment of children.

Jesus, child abuse and early church history

Jesus scolded the disciples for keeping children away from him and warned that it would be better to be drowned in the sea with a millstone around our neck than to hurt a child (Matthew 18:6). Jesus also had strong words for those who preached in His name but failed to care for those who were suffering—promising to one day tell these false Christians “I never knew you” (Matthew 7:23; Matthew 25:41-45).

The early Christians took seriously the words of Jesus and distinguished themselves by opposing the abuse and neglect of children that was common in the Greco-Roman world. In his book Bad Faith, Dr. Paul Offit writes:

Jesus’s message of love for children was embraced by his followers…the church was the first institution to provide refuge for abandoned children [and] the church put pressure on the state to legislate against practices that endangered children.

Ten things the church can to do help abused and neglected children:

  1. Make sure church child protection policies meet minimal standards 

The Centers for Disease Control has promulgated guidelines to assist churches and other youth serving organizations in developing and implementing child protection policies. The CDC guidelines, published under the heading Preventing Child Sexual Abuse within Youth Serving Organizations, are free and online. All churches should review and adhere to these guidelines.

  1. Make sure child protection policies address all forms of abuse

Most child protection policies, including those promulgated by the CDC, focus only on preventing child sexual abuse within a church or another organization. Although commendable, these policies exclude from protection children who are physically abused, emotionally abused or neglected. These policies also fail to protect most sexually abused children since the vast majority of these children are violated in their own homes. Since it is inconceivable that Jesus wanted his followers to protect only a fraction of the abused children in our pews, churches must expand their policies to include all the children in their care.

  1. Require pastors and other called workers, as well as all staff working with children, to be rigorously trained in recognizing and responding to child abuse and neglect

According to numerous studies, the vast majority of clergy and other mandated reporters fail to report even obvious signs of child abuse. When working with survivors, clergy often fail to make appropriate referrals or to coordinate pastoral care with medical and mental health care. In these and other failures, a lack of training plays a significant role. Seminaries should work with child protection experts in addressing this issue before graduating clergy or other called workers and major denominations should require continuing education on these issues.

  1. Provide personal safety education to children participating in church programs 

According to several studies, children are more likely to disclose abuse if they have received personal safety education. This instruction is easily provided and numerous organizations, including the Jacob Wetterling Resource Center, have a wealth of information to help churches in providing this essential instruction.

  1. Develop effective child protection and faith collaborations 

The Office of Victims of Crime encourages churches to collaborate with child protection agencies. In Minnesota, for example, an organization called Care in Action helps churches connect with child protection agencies to meet the needs of abused and neglected children in their communities. When an abused child has a need the government can’t provide, such as the entry fee to little league baseball, faith communities share this need with their parishioners and, invariably, one or more Christians agree to help. It is a simple way for churches to share their faith—and to make at least a small difference in the lives of maltreated children.

  1. Have church resources for child abuse survivors 

Clergy and churches should have brochures and other information for families seeking counseling or other services in response to maltreatment. Church libraries should have books and other materials families can easily access. Church websites should include helpful links that will aid families seeking help discreetly.

  1. Address the spiritual impact of child abuse 

Dozens of studies, involving more than 19,000 abused children, document that many abused and neglected children are not only impacted physically and emotionally but also spiritually. This may happen when religion is used in the abuse of a child or simply because the child has spiritual questions such as unanswered prayers to stop the abuse. The American Psychological Association has noted the importance of addressing the spiritual impact of abuse and numerous experts have called for coordinated medical, mental health and pastoral care. The church should be front and center in meeting this critical need.

  1. Tell parents God allows them to discipline their children without hitting them

According to the CDC, as many as 28% of children in the United States are hit to the point of receiving an injury. Often-times, this is done by parents who were lead to believe the Bible requires corporal punishment. Numerous biblical scholars, conservative as well as liberal, have concluded the scriptures do not require parents to hit their children. Unfortunately, pastors are often afraid to make this clear to their parishioners because corporal punishment is deeply ingrained in our culture. Every major and medical health organization in the United States discourages hitting children as a means of discipline and it is time for the church to join this chorus.

  1. Deliver a sermon or conduct a Bible study on child abuse 

Over the years, numerous survivors of child abuse have told me they left the church not because clergy or other faith leaders abused them but because these leaders never spoke up about abuse. One survivor told me that during the years her father was sexually abusing her she desperately wanted to hear a sermon or a Sunday School lesson condemning the abuse of children. She never heard that message and, when she became an adult, she walked away from a church she deemed indifferent to the suffering of children. Still another survivor told me “I used to spend my Sunday evenings listening to the podcasts of all the area churches desperately hoping to find a message about child abuse. I never heard that message and I finally just gave up.”

  1. Listen to the needs of survivors 

Many survivors want the simplest things from their pastors and churches. A woman abused while her father hummed a certain hymn wanted to return to the church but was afraid of hearing that hymn and losing control of her emotions. Another survivor was abused on a church altar and needed to be ministered to in a facility without altars or the traditional symbols that comfort others but were used to violate her tiny frame. These and other survivors are not asking for much but, in order to meet their needs, we must first hear their voices. 

Conclusion 

Although millions of child abuse survivors have fled the church, many of them tell me they still cling to Christ. “I love Jesus,” one survivor told me, “because he knows what it is like to be abused.” Another survivor told me that when he feels abandoned by his church, he recalls that Jesus was also rejected by the religious leaders of his era. The fact that so many survivors align themselves with Christ, but not organized religion, is a stark reminder of how far the church has fallen away from the teachings and example of Jesus. It is also a reminder that if we truly desire to find Jesus, we will need to look among the children.

FOOD, FAMILY AND FELLOWSHIP FOR THOSE WHO HAVE NONE Excerpts from “Stories of Hope” ELCA Central States Synod

 

Childrens Memorial - Lunch Line lr

In the midst of a poverty-stricken neighborhood in Kansas City is a tiny church community where a pastor, outside volunteers and highly-engaged church members have come together to create a sense of hope and joy. . .in spite of their surroundings. The church has been through some very rough times as the surrounding neighborhood has declined. But Pastor Ann Rundquist sees hope. While Ann was at Wartburg Seminary she was asked to do part of her fieldwork at Children’s Memorial. “I bit,” said Ann, “and then I didn’t want to leave.” The church is under synodical administration with an oversight board consisting of the community and synod representatives. “We really are the synod’s church. . .a mission outpost. . .with nontraditional ways,” Ann remarked.

Children’s Memorial Lutheran Church is an ELCA congregation in northeast Kansas City, Missouri that was established in 1884. The church’s name describes the story of its origination. Back in 1882 a capital campaign was conducted where children across the U.S. sent money to the congregation so they could buy land and build a new church. The church and neighborhood prospered into the 1950’s and then declined as its families moved to the suburbs.

Childrens Memorial - Earl Tony Ann lr

Ann was consecrated as a diaconal minister and installed as pastoral leader on May 9, 2013. Because of the needs of the people and as an expression of her diaconal service in this unique ministry setting, she completed additional classes and was ordained and installed as pastor on March 14, 2015. “I am so thankful that ELCA congregations’ support our unique ministry in what many think is an ‘undesirable’ location. Isn’t that where Jesus lived?” Though she serves only part-time, she is breathing new life into an area that is comprised mostly of people who are homeless or living in extreme poverty. “One of my roles is to develop leaders who love to spread the good news of Jesus Christ, welcome others, and serve one another. Our consistent message is ‘come and see.'”

Even in such a poor area, where the total weekly offering might average $5, God is doing something extraordinary. When the plate passed by me during Sunday morning worship, I couldn’t help but be reminded of the story of the widow’s mite:

As Jesus looked up, he saw the rich putting their gifts into the temple treasury. He also saw a poor widow put in two very small copper coins. “Truly I tell you,” he said, “this poor widow has put in more than all the others. All these people gave their gifts out of their wealth, but she out of her poverty put in all she had to live on.” ~ Luke 21: 1–4

“Gone are the days of just a handful worshiping and serving on Sundays. Thirty faithful disciples come together consistently as a Christ driven community,” Ann said. Retired pastor and church member Bill Pape suggested a Saturday morning worship, which gathered 30 people to word, sacrament, service and lots of singing. And the church’s street corner worship on Fridays attracts about 10 people. Bible studies are on Tuesday and Fridays. Two hundred hot nutritious meals are prepared and served each week. Holiday diners (Easter, Thanksgiving, Christmas) number about 300.

ThriftStore

The church also has a volunteer-run Thrift Store chock full of clothing bargains that helps offset the church’s expenses, and a Clothes Closet that provides free clothing for those in dire need. Pastor Ann is hoping to add a licensed Food Pantry in the near future to meet people’s requests for food to take home. Food can be bought from Harvesters at a discount, but the Pantry needs funding.

Thirteen synod congregations partner with CMLC to serve lunch, donate clothing, provide financial support and prayer. Generosity USA, a local nonprofit agency, funds all the food expenses and in 2015 MLM volunteers donated Christmas gifts. “It is amazing how adults and students come to serve lunch and before long they match their talents with our needs. An Eagle Scout built shelving units and a Girl Scout just brought us twenty Easter baskets. The Chamber of Commerce and Northeast High School partner with us, too. And we look forward to Youthworks volunteering, again, this summer,” Pastor Ann commented.

Childrens Memorial - Earl and Freezer lr

“I’m spoiled rotten!” said Earl the Church Caretaker.
Earl has served as Church Caretaker for three months now. Before that, he lived under a bridge on I-70 and Truman Road. Earlier this year, Children’s Memorial had several robberies of items used in church services, one being the altar cross. The members of the community were quite upset and organized a search. One night they found the cross in the middle of an abandoned lot, shining in the light of the moon.

“It’s a pleasure to volunteer here at the church,” said Earl. “It’s amazing and I’m still getting used to it. I get to help people who have needs most people can’t imagine. I get to use my skills around the church and make dinner for people. I get to sit in a pew and pray early in the morning and late in the day. It’s so peaceful. I’m spoiled rotten! The only thing I don’t like is having food for the kitchen but not being able to hand it out to people to take home. But we are working on setting up a Food Pantry so I won’t have to turn people away any more.”

Pastor Ann found a creative solution to two problems by asking Earl to volunteer at the church. Caretaker Earl makes use of his handyman skills and has fixed long-neglected problems with plumbing and electrical, as well as an issue with the gutters that resulted in water pouring down the stairs of the main entrance people use for the Community Kitchen and Chapel services whenever it rained. He also serves as a cook in the kitchen and is proud of his homemade spaghetti sauce.

“Our ministry is word, sacrament, fellowship, meals, and clothing. Most of the people who come here learn about us from a friend on the street. Creating a safe, family environment has been key in welcoming others as many don’t have families. So we visit, eat, work, and pray like a family. Nutritious meals, which include fruits and vegetables, are often a luxury to our diners. Travel with us from the dinner table to the Lord’s table,” said the determined pastor.

Because of the support from other congregations and God’s grace and abundance, a growing church ministry has been created here at the corner of Independence and Brighton, right in the midst of poverty. Instead of children across the U.S. sending their pennies here to build a new church, local congregations and volunteers are making contributions and driving a short distance to rebuild what was once a thriving congregation.

childrens_memorial_worship_x800

“There certainly are other churches in our neighborhood,” Pastor Ann said, “yet, people tell me they worship and eat at Children’s Memorial because they feel respected, listened to, understand worship, seek forgiveness of sins, like the food, and have opportunities to participate and lead.”

“The tremendous, collaborative ministry that’s happening at Children’s is a vivid example of what God’s people can do when we work together,” said Roger Gustafson, Central States Synod bishop. “The overall theme we’re exploring as a synod is HOPE, and all of those who are lending a hand at Children’s are showing that in the midst of difficult and challenging circumstances, hope springs to life when we focus on sharing our abundance.”

“As you may guess, we have few ‘frills,’ such as a telephone, janitor, secretary, or musician. However, our followers of Jesus pitch in and take leadership roles to maintain the building, sing solos, prepare meals, and spread the good news of Jesus Christ,” said Pastor Ann. “The majority originally came for a ‘sloppy joe’ meal and stayed for the Lord’s meal. . .over and over again. Jesus instructed us that ‘when you give a banquet, invite the poor, the crippled, the lame, and the blind. . .you will be repaid at the resurrection of the righteous.’

Childrens Memorial - Chapel Service lr
Quick Look at Children’s Memorial Congregation
A recent survey of 53 adults at Saturday lunch found:
64% Have disabilities
42% Receive Social Security disability
17% No income
41% Intermittent jobs: scrap metal, clean parking lots, move furniture
3% Full-time employment
38% No permanent shelter
21% Live outside
21% Have transportation
55% High school diploma or GED
30% Addictions
43% Receive food stamps
34% Former felony convictions
96% Come to Children’s Memorial for food, clothing, and to socialize
87% Attend worship weekly
62% Volunteer at church

Read the article by Rick Moser in it’s entirety here.

VISITING OUR COMPASSION CHILD IN TANZANIA By Christin Flucke, Final-Year MDiv Spouse

Tanzania - 703

During January term this year, my husband Daniel (final-year MDiv student) and I traveled with a group of seven people from Wartburg Seminary to Tanzania. Our goal on the trip was to witness the work God is doing there, and we spent an incredible two and a half weeks visiting a wide variety of ministries of the Evangelical Lutheran Church in Tanzania (ELCT) including multiple churches, primary and secondary schools, a university and a vocational training school, a rehabilitation center for people with physical and mental disabilities, a hospital, an orphanage, and even a coffee cooperative. We also experienced the tremendous beauty of God’s creation during safari tours through two different national parks, a definite highlight of the trip!

For me, the most meaningful part of the trip was getting to meet Naomi, the young girl I sponsor through Compassion International, a Christian child sponsorship organization whose mission is releasing children from poverty in Jesus’ name. After traveling almost 10 hours from where we were staying in Arusha to the capital city of Dodoma, I finally came face-to-face with this girl I’ve been sponsoring for almost seven years.

While there, we had a chance to visit the Compassion center and the church Naomi attends. I learned from the site director that I was only the second sponsor to ever make it to that site for a visit, so everyone was very excited to see us. Naomi was fairly shy and a bit overwhelmed by the whole situation, and I’m sure the fact that we didn’t speak the same language didn’t help much (though we did have a translator there to assist). That being said, she became a little more comfortable and relaxed throughout the day, and she and I were able to share a beautiful moment as we sat and looked through the collections of letters and photos we had exchanged over the years.

After our tour of the site, we walked to a local shop where our Compassion host helped me to purchase items like flour, rice, beans, and cooking oil to present as gifts for Naomi’s family. Then we had the opportunity to walk to Naomi’s home and meet her family.

Her house is very modest, consisting only of 1-2 small rooms with clay walls and a dirt floor. There is no electricity in the house and the only furniture was a few wooden stools and a mat on the floor where the family sleeps. However, we were warmly greeted by the entire family and graciously welcomed inside. Naomi lives with her parents and 3 siblings, but we also met her grandparents and multiple aunts, uncles, and cousins whom we suspect also live in the house or nearby.

 

After being introduced to everyone, I presented the gifts of food as well as a backpack I had brought along packed full of toys, school supplies, hygiene products, candy, etc. Daniel and I also received gifts from the family: a shawl and several clay cooking bowls for me and a ceremonial bow and arrow set for Daniel. We also exchanged words of thanks and prayed for one another, and of course, took lots of pictures. It was an incredible blessing to witness the work of Compassion first-hand, and it’s a day I’m sure I’ll remember and treasure forever!

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In addition to visiting Naomi and tour her Compassion site, we also happened to visit two additional Compassion sites located at ELCT churches as well as the main Compassion office in Tanzania. We witnessed again and again the work of this amazing ministry and the real difference it makes in the lives of children. We learned there are about 75,000 children in Tanzania who receive assistance from Compassion and have sponsors just like me. My family has been a supporter of Compassion for many years now, and it’s a commitment that Daniel and I knew we wanted to continue when we got married. Daniel and I have even volunteered at several Christian concerts to help find sponsors for Compassion children.

However, it’s one thing to hear the talks, watch the promotional videos, and hold the child packets, and another thing to actually get to see those faces in person, to hug the girl that you send letters and money to each month, and to meet the incredible people who make sure that money actually helps to make a real difference in the lives of those children.

Through all of these experiences we witnessed the amazing work God is doing through the Lutheran church in Tanzania. We experienced generous hospitality from so many wonderful people who are passionate about proclaiming the love and salvation of Jesus through worship, education, and service. We learned about the challenges of ministering in a nation where the average person lives on about $200 a year. We were reminded of the many things we take for granted here in the U.S such as reliable electricity, paved roads, access to affordable education and quality healthcare, and clean drinking water.

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But most of all, I was reminded of the simple yet profound truth that God is God no matter where you go. God’s church in Tanzania is not all that different from God’s church in the U.S., and while we may look different, dress or eat differently, or face different challenges in life, God is still God, and God is still good!

CONNECTING THE CONGREGATION AND THE COMMUNITY By Sarah Wicks, 1st Year Diaconal Ministry

 

Sarah Wicks is pursuing an M.A. in Social Work and an M.A. in Diaconal Ministry. She writes this article describing her joint degree work.

I’ve spent a lot of time this school year at the Almost Home shelter located at St. John’s Lutheran Church in downtown Dubuque. In my role as a social work field placement student at Project Concern, I’ve had the privilege of being a part of the work at St. John’s and am involved with the lives of the shelter residents. St. John’s Lutheran is such a beautiful example of the powerful relationship that can exist between the worlds of social work and diaconal ministry.

One of my former social work professors told me once that, “social work is not just about understanding who the people are that we serve, but to more deeply understand what is happening in their lives and in their community that influences their lives and brings them to seek your services.” Social work is about seeing the visible and invisible social systems of power, poverty, racism, classism, and privilege at work and applying that understanding to the work we do with people. In my own understanding of diaconal ministry, I also see it as essential that we can identify and incorporate those visible and invisible systems into the work we do on behalf of congregations within the community.

St. John’s Lutheran is a powerful example of a congregation that saw those systems at play in their community and sought to build a bridge between the congregation and the people in the wider community. The shelter provides overflow beds for the Dubuque Rescue Mission and can shelter up to 12 men at a time. They offer showers, laundry services, social supports, and work with Project Concern and people like me to connect the shelter residents to rehousing programs. As someone who has training in social work and is also learning the fine art of diaconal ministry, I can speak both languages and that has been a critical resource. I understand the mission of the church and the history of downtown, urban churches that are declining in membership and have a need to fill their unused spaces.

I also understand the needs of the community, which I learn from the people I serve, and the programs in we participate. I can serve as a case manager for the shelter residents to get them back into permanent housing and connect them to supportive services. It is a really wild and exhilarating position to be in! I’m so grateful for congregations like St. John’s that have taken on this diaconal work and are doing it so well in their communities. I pray that we all continue to listen to the callings in our own lives, and to be creative in considering ways that we can continue to bridge these experiences and backgrounds with congregations and communities we will serve in the future.