THE CONGREGATIONALIST MAGAZINE June 2024 : simplebooklet.com

Supporting your calling is our calling™When you’re called to serve, the concerns of others are most important. At MMBB, we focus on your concerns. We specialize in working with clergy and church sta to help you prepare for a secure future so that you can focus on your ministry.Our mission of ﬁnancial wellness has made MMBB an indispensable partner for pastors and churches for 100 years and counting. THERE’S NO BETTER TIME THAN NOW. LEARN MORE:PUTTING OTHERS FIRST MEANS YOUR OWN RETIREMENT PLANNING TAKES A BACK SEAT.MMBB PUTS YOU FIRST!Table of ContentsFeatures 4 5th Century Perspective by Rev. Dr. Ashley Cook Cleere 5 I Have Seen the Creator of the World by Grove Armstrong 6 Mrs. Peabody and the 4th of July Parade by Rev. Justin Nierer 8 Faith and Freedom by Rev. Dr. John Tamilio III 10 The Path to True Freedom by Elizabeth Gasko11 Defending Real Religious Freedom by Jim Burklo12 Be Rebellious for God by Daniel Wiita Livingston 14 Freedom Produced by Faith by Katie DeJournette 16 Mission School of Hope by Rev. Charles Sagay 17 Partnering with Missions by Dr. Lisa Bircher18 My Dance with Prostate Cancer by Bob Smith20 God’s Love – Trusting the Source of True Freedom by Rev. Rick Koch22 Defeating What Destroys Us by John Ruiz-Bueno24 Two Brief Essays on Freedom by Rev. Dr. Daniel Rodriguez Schlorff26 An Interview with Pastor John Brock EvansDepartments 10 NECROLOGY 27 CALENDAR is issue’s cover features Jan Lievens’s etching on canvas entitled, e Resurrection of Lazarus. EDITORIAL STATEMENT All content in The Congregationalist appears by the authority of the editor. We reserve freedom of expression to our authors and freedom of opinion to our readers.Except for service information clearly sponsored by the National Association of Congregational Christian Churches (NACCC) or its component parts, content does not necessarily reﬂect policies and opinions of the NACCC.Neither The Congregationalist nor the NACCC has a creed or holds positions on social or theological issues; but we recognize the authority of each local church to do so for itself, if and as it wishes, and we encourage thoughtful and respectful discussion of our agreements and differences.Content published in The Congregationalist may be freely republished by NACCC afﬁliates, provided proper attribution of the magazine and the content contributor is given. Individuals or organizations unafﬁliated with the NACCC wishing to republish content originating in The Congregationalist must request permission to do so from the editor. Once permission is granted, the content may not be edited or manipulated in any way that would infringe any copyright or violate any property rights of any third party.

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4A Perspective from the Fifth Century of CongregationalismBy Rev. Dr. Ashley Cleere, Executive Director, National Association of Congregational Christian ChurchesWords That Bind When the person who repaired an appliance in my home penned out the invoice, I noticed that his ngers on both hands were tattooed with the letters F-R-E-E. Although curious about what experience or insight led to his choice, I opted not to ask. But my guest's ardent desire to remind himself that he is free lingered in my mind.At the risk of unduly speculating about the actions of an unknown visitor, I wondered if he harbored a sense of responsibility to make his freedom undeniable, to nurture a sense of accountability. How do we, as Congregationalists, exhibit our identity as adherents to the free church tradition?For centuries, philosophers have pondered the relationship between freedom and responsibility. American Congregationalists participate in that discourse. During the revivals of the mid-nineteenth century, Horace Bushnell advocated for a shared morality that countered a tendency toward individualism. is controversial stance echoed into the Social Gospel movement at the turn of the twentieth century which emphasized human beings as individuals-in-society.Twenty-rst-century Congregationalists balance individualism with community outreach. Locally, they collaborate to meet human need:• Oering food at pantries and soup kitchens• Providing shelter and showers for those without homes• Filling backpacks for schoolchildren or recently incarcerated persons• Opening their doors to addiction recovery groups, community choirs, and moree Mission and Outreach Ministry Council facilitates generosity to global mission partners, extending our heritage as the founders of North America's rst foreign missionary society. Individuals and congregations decide which charitable endeavors they wish to support and in what fashion. ese diverse benevolent acts demonstrate the fusion of freedom and responsibility.Free, self-governing churches determine the nature and level of guidance from external parties. For example, during the pastoral search process, the three national sta members comprising the Congregational Leadership Team walk alongside search committees on this delicate, critical journey, delivering resources rather than exerting inuence.e National Association of Congregational Christian Churches' expression of Congregationalism portrays local church autonomy and voluntary fellowship with other churches as inextricably intertwined. When local churches and ministers join regional or national associations, their freedom is maintained because these bodies are without authority. Churches engage around common concerns of the day. Topics might include ideas for revitalization, how to observe Ash Wednesday when it falls on Valentine's Day, or new trends regarding faith and philanthropy. ese gatherings and conversations enhance churches’ fulllment of their responsibility to be vibrant members of the body of Christ.By placing the word 'free' on his ngers, the man whose path briey crossed mine alluded to the wisdom of Proverbs 7:1-3: "My child, keep my words and store up my commandments with you; keep my commandments and live; keep my teachings as the apple of your eye; bind them on your ngers; write them on the tablet of your heart." Congregationalists embody this sacred instruction by equating freedom with responsibility, living out their faith as contributors to the human community.

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5“I have seen the Creator of the world.”No, I haven’t had a special vision. ose words aren’t mine. e beloved disciple, John, in his awe of Jesus, expressed what I have headlined above. But he wrote it so reverently and simply that I missed what he was saying and what a privilege he was telling us about.Consider this, the rst words in the Bible are these: “In the beginning God created the heavens and the earth” (Genesis 1:1).Now consider what John says about Jesus, “at which was from the beginning, we have heard, we have seen, our hands have touched… is we proclaim about the Word of life. e life appeared and we have seen it” (1 John 1:1-2).For three years, the twelve disciples walked the paths of Galilee and Judea with the visible Creator of the world in the person of Jesus, the Messiah. eir eyes saw him. ey heard his voice. ey took bread from his hands and fed thousands of people. ey saw the naked body of God on a cross. ey saw the Creator’s body lying in a hewn-out rock he himself created. Resurrection Day evening, the risen Creator stood in their midst, eating and speaking with them. omas exclaimed in awe and astonishment, “My Lord and My God.” ey watched the Eternal Living One defy the laws of the universe he created and ascend bodily into the heavens, leaving them in awe staring up into the sky. Is it any wonder that John concludes that they had seen the Creator of the world? ey were convinced that the Beginner of Everything, he that was in the beginning, the Eternal Living One, had become man. ey had seen him. Have you ever wondered, “Is there really a God, a Creator of the world?” Consider this: John and every one of his fellow disciples were put to death for insisting not only that there is a Creator but that they had seen him on Earth with their own eyes and lived with him for three years. Yes, dear friends. Whatever you may think, there is a God, and his name is Jesus. As a child in Sunday School, I saw pictures of Jesus holding little ones on his lap and lambs in his arms. I thought of him as the gentle, loving Savior and Lord, dying on the cross and rising from the empty tomb. I sang with gladness such songs as, “Jesus loves me, this I know, for the Bible tells me so.” And in loving response, I sang, “Come into my heart, Lord Jesus. Come into my heart.” I did not think of him as the Eternal Almighty Creator and Sustainer of the World, though he is precisely that. ere is, however, more for us to realize. John tells us this so we will recognize who it is that we fellowship with. He wants us to realize that the humble, crucied, resurrected Lord Jesus living in our hearts is the incredible, all-powerful, all-wise, and truly incomprehensible Creator and Sustainer of the World (1 John 1:3-4). Wherever you are, whatever you are doing, whatever trial you are facing, whatever you need, with the incredible, all-powerful, all-wise, and truly incomprehensible Creator and Sustainer of the World living in your heart, what have you to worry about? Isn’t that just about the most encouraging word one could ever hear? e Creator who said, let there be light and let there be animals and let there be trees walked with the disciples, calming storms, casting out demons, healing the blind, raising people from the dead, even calling one man out of his tomb, by simply speaking a word. He did not have to be near the person or touch or even see him or her. He just spoke the word. He is living in our hearts by faith, and all he has to say is, “Let there be,” and there will be. Again, isn’t that just about the most encouraging word anyone could ever hear? Let us rest and rejoice in the presence, comfort, and beautiful will of our living Creator and Redeemer. By Grove ArmstrongBy Rev. Dr. Ashley Cleere, Executive Director, National Association of Congregational Christian ChurchesGrove Armstrong served as pastor of the Central Congregational Church in Derry, NH from Aug.1, 1980, until retirement on Nov. 1, 1996. Since retiring, he has been involved in ministry in state prisons in Arizona, New Hampshire, and Delaware. He and his wife, Charity, live in Bear, Delaware. I Have Seen the Creator of the Worldthe Creator of the WorldWords That Bind

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6By Rev. Justin Nierer Author’s Note: When I was in seminary, I focused on the idea of “church culture,” so when given the opportunity, I desperately try to show other church leaders the importance of knowing and understanding which issues they need to die upon and, yes, which issues they need to let go of. Every church has its own culture, traditions, and even language. When a new pastor or leader is invited to be a part of that culture, they must realize there will be ideas they strongly embrace and those that will give them pause. For this story based on the culture of a church, you need to allow your heart to be open to the lesson within, even if you might disagree with some of the opinions represented. Dear reader, allow me to introduce to you Mrs. Peabody and the 4th of July Parade! When you rst walked into the church, you would quickly realize that we were a church that loved our country. Now, dear reader, I need you to understand that there is a dierence between patriotism and nationalism. I never thought that there was anything wrong with a patriotic church, a church that embraced their freedoms and celebrated them when appropriate. I have never been part of a church that took those freedoms for granted. Our church was full of veterans up until very recently. We had tank drivers from World War Two, bomber pilots from Korea, Vietnam veterans, Desert Storm special forces, right up to Matthew, who just got out of the Navy and was studying to be an electrician. On a large plaque in the church hallway, you could see all their names listed under the logo of the branch they served and the rank they obtained before being discharged or retiring. ere were a lot of names on that plaque, a lot of church families and community leaders represented by those names. at plaque is one of the reasons I had one of the biggest disagreements I have ever had with our infamous church member, the notorious Mrs. Peabody. at debate started a month before the 4th of July when we were invited to a local parade, and I was personally asked to share an opening prayer. I remember that it was about a month before the 4th of July because it was an early June Monday when she barged into my oce, paper in hand. A vast majority of church members will call ahead or, at the very least, knock, but not her, never her. She always loved an entrance. So, there I was, sitting at my desk, when she entered full force, re in her eyes, and looked at me and said, “I’m assuming we aren’t going to be participating in this.” I sighed, probably louder than she would have liked, and, of course, asked, “Participating in what?” “e 4th of July Parade!” She said as she waved the paper around. “e annual 4th of July parade. We can’t be seen as a church supporting extremism. We need to take a stand!” Again, I sat there and sighed and asked another simple question, “e 4th of July parade is an example of extremism?” I know that some of you reading these stories are clergy, and I also realize many of you have experienced moments like this with members, moments where you question if people just sit in their homes and come up with ways to make you question whether human beings are truly worth God’s one and only Son. “e parade glories war. It celebrates conquest and the destruction of whole cultures.” Now, I sat there and listened because, as a pastor, that’s really what you need to do. I have pastor friends all over the country who would have handled this dierently than I did. ey would have responded dierently because their church culture was dierent. For example, I once had a conversation with a pastor whose church found the Mayower and any image of the Mayower oensive, and I have known churches that embrace that part of our history with open arms. Again, each church has its own culture, and in the Congregational tradition, that’s a very good and healthy thing. Back to the “discussion” with our favorite church member. My initial response was such: “ere is nothing wrong with that parade, and to be honest, my son and his friends look forward to seeing the Corvettes,” a local club always participated, “and getting as much candy as they want. I don’t believe they or anyone there is being indoctrinated with anything highly questionable.” “And my pastor is participating in the opening prayer in a clear sign of support?” She glared at me. I never appreciated her calling me her pastor since most times she did that she seemed to want to add me to something I didn’t want to be added to. I am not fond of Mondays – never have been. ere was a time in my ministry when I considered making Mondays my sabbath but realized quickly that no matter what I do, Mondays will always be Mondays, so I wasn’t going to waste them on rest and things I enjoy. I want to remind the reader that this conversation happened Mrs. Peabody AND THE 4TH OF JULY PARADE

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By Rev. Justin Nierer 7on a Monday, so I shouldn’t have been surprised. At least it wasn’t taking place in the foyer of the church on a Sunday morning right aer the worship service – been there, done that. I looked at her and took a breath. I really didn’t need this, and even though I was sure she had her reasons, I couldn’t be the shepherd of my ock if I didn’t understand that there are certain things our culture and our community embraces, and that one of those things is most denitely the 4th of July Parade. Veterans, classic cars, horses, tractors, re trucks, various school bands and businesses with oats, and, let’s not forget, lots and lots of candy. “I’m going to do the opening prayer because every Sunday, I look out into the congregation and see all those men and women who served our country. Many of them will be at the parade, if not in it, and because I am their pastor as well, I am going to be praying that prayer. at parade is the way we, as a community, celebrate our freedom.” ere was that always awkward pause where I waited for her response, wondering which response I was going to get. She looked at me and said the following, “Well, I am not going to go. at is how I am going to celebrate my freedom.” With that, she turned and walked out. is was one of those moments in my ministry where, at the end, I wondered what exactly the person wished to accomplish. As she walked out, I watched as she paused at the plaque with all our veterans. She looked – she looked for quite a long time – and then walked away.Mrs. Peabody did not attend that year’s 4th of July Parade, but that’s okay. I did, my family did, many of our church members did, and we all had a great time and got a lot of candy – A LOT of candy – and that made for a great day. You might be a part of a church that looks at things like Mrs. Peabody does, and that’s okay. Freedom of conscience is a huge part of the Congregational tradition and is something to be celebrated and recognized. We have the freedom to enjoy a local parade with lots of candy or to choose not to. George Bernard Shaw is quoted as saying, “Liberty means responsibility. at is why most men dread it.” In other words, look at your church and its culture and don’t dread the liberty it is a part of. Embrace its traditions and freedoms and realize there is nothing wrong with that. Embrace the tradition, history, and events in front of you and use them to continue the Congregational Way. at is the only way our tradition will continue for another four hundred and more years.Rev. Justin Nierer is the pastor of Sandstone Congregational Church in Jackson, Michigan. He’s surprised at the positive response his Mrs. Peabody stories have gotten, having received communication from all over the country regarding “her,” and wants to thank all the fans. Thank you!

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8Any discussion of faith and freedom is decient if it does not take John 8:31-36 into consideration. e word “free” is used four times in this pericope, and it works in a constructive manner.First, we have the oen-cited verses 31b-32: “‘If you hold to my teaching, you are really my disciples. en you will know the truth, and the truth will set you free.’” It is a two-fold conditional statement: you are free if you follow the teachings of Jesus, which is the truth, and “the truth will set you free.” Notice that the text does not say that Jesus’ teachings are true, as in valid. ey are the truth.He is speaking to the Jews who have come to believe in him. ey retort that they have never been enslaved. Living in Roman-occupied Palestine — with curtailed social, economic, and political liberties — they are essentially enslaved. at said, Jesus qualies the statement: they are slaves to sin moreover than Caesar.But there is freedom. It is found in the truth. at truth is found in Jesus’ teachings. As he claims, “‘If you hold to my teaching, you are really my disciples. en you will know the truth, and the truth will set you free.’”Ergo, we are slaves to sin, but if we hold fast to the teachings of Jesus, we will be set free because those teachings are the truth.is is not unlike the passage in Matthew, wherein Jesus declares: “Come to me, all who labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will nd rest for your souls. For my yoke is easy, and my burden is light” (11:28-30). We think of a yoke as restrictive — a type of incarceration, limiting what we can do and possibly even think. Dialectical thinking tells us something dierent.ere are many ways of thinking about this theoretical approach. One is that remaining uncomfortable in the discomfort of what seems to be a contradictory claim is where some of the answers to our deepest queries lie. It is a sort of both/and approach. e saying that God is present in absence and absent in presence is a perfect example, as is that the kingdom of heaven is the now and the not yet.Jesus’ teachings oen follow this pattern; he oen reverses the logic we typically employ. is is why we constantly hear him preface his teaching with the phrase, “You have heard it said…,” to which he adds, “But I say…” It isn’t that up becomes down or le becomes right. It is expanding how we think. ere are numerous passages that suggest a reordering of human ethics. “But whoever would be great among you must be your servant, and whoever would be rst among you must be your slave” (Matt. 20:26a-27). Earlier in the same chapter, Jesus declares, “the last will be rst, and the rst last” (vs. 16).From here, it isn’t hard to connect the dots. We nd freedom in Christ by surrendering to him. Again, freedom and surrender are words that we do not typically conjoin. We see them as antithetical. I am reminded of the words of the late Christian singer-songwriter Rich Mullins, who, in his song “Hold Me Jesus,” confesses:Surrender don’t come natural to meI’d rather ght You for something I don’t really want an to take what you give that I needYet, ironically, it is through surrendering ourselves to Christ that we attain true freedom. e burning question, though, is what does such surrender look like? is is as much a philosophical question as it is a theological one.Freedom is a fundamental philosophical principle. From an ethical perspective, each human being is an autonomous, moral agent. We have the right to pursue our interests as long as we do not impinge upon the unalienable rights of others. Answering the question of the month in the journal Philosophy Now, Paul Vitols says that “Freedom is the power of a sentient being to exercise its will.”1 is is as cogent an answer as any. Again, I would simply add that one can exercise his or her will as long as the power used to do so does not hurt others or does not preclude others from doing the same. With or without my addition, Vitols’ denition seems to be the opposite of conjoining oneself to the will of another person or persons.is raises two important points. Faith and Freedom: A THEO-PHILOSOPHICAL INQUIRY By Rev. Dr. John Tamilio III

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9First, Jesus is not just a person. He is the fully human and fully divine Son of God — or, more specically, he is God incarnate. We do not understand our contingency upon him the same way we dene enslavement, which is essentially what occurs when another person subverts our autonomous will. Second, there must be something about conceding our will to Christ’s will that is liberating. To understand this, we need to determine what Christ liberates us from.e orthodox (with a small “o”) answer is that he frees us from sin and its consequences, as we touched upon earlier. I would add that he delivers us from a purposeless existence, too. Let’s examine both.Again, orthodox Christian theology claims that as a result of the fall, humans are tainted with original sin. Roman Catholics traditionally believe that the sacrament of baptism cleanses us from that sin. However, the sacrament does not completely absolve us. We are still “sinners” who are saved by faith in the atoning sacrice of Jesus Christ. Baptism is the beginning of a sanctifying journey that will remain incomplete until we die and bask in God’s eternal glory. Does this not suggest that our will is subsumed by Christ? If not, we are on our own — adri in a world tainted by sin. Instead, we are saved “by grace through faith,” as Paul writes in Ephesians 2:8. But, as Paul continues in the second half of the verse just cited, “this is not your own doing; it is the gi of God.”But we are not only saved from the consequences of sin. We are given purpose. Our sister denomination the United Church of Christ — the denomination in which some of our NACCC churches hold dual membership — has a wonderful line in their Statement of Faith which reads, “You seek in holy love to save all people from aimlessness and sin.” e curious word here is aimlessness. One might think of a lazy person who wanders through life like a boat without a rudder. ose who claim that “all who wander are not lost” are free to substitute the thirty-something couch potato — the guy who refuses to go to school or work for even minimum wage and nds it his right to take up residence on his parents’ couch playing video games or binge-watching Netix.Being aimless means living a life void of meaning. It is to lack joy, because, since there is no existence aer this life, nothing really matters, as Albert Camus suggested. Our purpose is not just that as Christians we have a reward waiting for us in Heaven, but that this life has a purpose: one in accordance with the Gospel. In fact, salvation has as much to do with the life we live now as it does with the life that is to come. As you can see, this is also dialectical.Christian theology oers what cultural theorists used to call a paradigm shi. e old ontological way of being sees the individual as independent, even alone in the universe. We coexist with others — those with whom we choose to relate — but, ultimately, we are alone. We forge our own path. We are self-reliant, as Emerson declared.Jesus oers us a dierent type of existence.Being a Christian means, among other things, that we subscribe to a way of being that unites us with Jesus and our sisters and brothers in Christ. We exist in covenant with one another. As I have written elsewhere, Congregationalists are quick to declare that we are autonomous. We do not answer to a papacy or any higher authority, for that matter. We are self-governing. is claim is embraced with vigor. We wear that condition as an emblem of pride. When it comes to autonomy, we are as rm as the rock on which the Mayower landed.However, we also coexist in a covenantal relationship with all Christians, not just members of our local church or whatever Congregational associations to which we belong. A covenant binds us together in a relationship of reciprocal love, support, and care. We are inextricably bound together with Christ and one another. None of us are lone rangers in the faith. Which means, in part, that we, for lack of a better phrase, surrender our full spiritual autonomy. We, as the Gospels instruct us, are yoked to Jesus Christ.But, as dialecticians would claim, this is, as ironic as it seems, freedom! is is a liberating condition for it is not bound by human politics or secular social structures. is freedom brings true equality and enables us to reach our greatest moral heights. Being bound to Christ opens us to a new world, one in which “the least” in that world (i.e., in “the kingdom of heaven”) is “greater than” the loiest person in this realm (see Matthew 11:11). is places salvic freedom far above earthly freedom.Jesus said, “‘If you hold to my teaching, you are really my disciples. en you will know the truth, and the truth will set you free’” (John 31b-32). is is a liberty the world lacks and therefore cannot give. It lies solely in the life and teachings of Jesus.The Rev. Dr. John Tamilio III is the Pastor of the Congregational Church of Canton (NACCC) in Massachusetts. He is also a Professor of Philosophy at Salem State University. He can be reached at revdrjt3@yahoo.com.1 Philosophy Now, Issue 143 (April/May 2021). Faith and Freedom: A THEO-PHILOSOPHICAL INQUIRY By Rev. Dr. John Tamilio III

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10Rev. Pamela Deane VietsRev. Pamela Deane Viets of Muskego, Wisconsin, and Rancho Mirage, California, died on July 6, 2023, in York, Maine. A social buttery, Pamela worked as an elementary school teacher from the age of 21, but her life's work was raising her four children, traveling, studying, becoming a devoted Oma, earning her Master of Divinity degree, serving as an ordained minister in Congregational and American Baptist churches, and dedicating herself to serve the sick, aging, and those suering memory loss. Rev. Dr. Elwin Neil HuntRev. Dr. Elwin Neil Hunt of Punta Gorda, Florida, passed away on Saturday, February 24, 2024, at age 80 from cancer. Neil served in the US Air Force as an Instrument Repairman before becoming an ordained minister in 1983 – serving multiple Congregational churches even into his retirement. He was a sports lover and an avid camper, sherman, sailor, and boater. However, his favorite thing was spending time with family and friends. Always with a smile on his face and a laugh in his voice, he was a friend to everyone he met.Rev. Craig PeachRev. Craig Peach, Pastor of the Lone Rock Community Congregational Church in Wisconsin since 1988, went home to be with the Lord on Sunday, February 25, 2024. Craig will be remembered by many for his compassionate heart, generous wisdom, and unmatched sense of humor. His charity, kindness, and presence will be greatly missed. Gertrude EdwardsTrudi G. Edwards, age 90, of Reedsburg, Wisconsin, passed away on Wednesday, March 20th, 2024. At the age of 25, aer meeting at a YWCA dance, Trudi married Wilmer Edwards and took on the challenge of raising two young boys from a previous marriage. Trudi served as a bookkeeper with the NACCC for 40 years, retiring to return to her family and friends in Sauk County, where she continued to enjoy her lifelong passions of exercise, dominoes, cards, bird nurturing, and gardening. Her character of independence and strength was admired.Doris Crocker Doris Crocker of Canton, Michigan, passed away February 26, 2024, at the age of 87. Doris had a deep and abiding faith in her savior, Jesus Christ. As a pastor and a pastor's wife, she oen drew alongside others to celebrate their victories and comfort them during trials. She was wholly devoted to family and a staunch encourager of her husband, children, and grandchildren. She will be cherished as a erce defender of the faith, remembered as a skilled knitter, and loved by family and friends for her unwavering devotion. T here is only one true and lasting freedom for man, and that comes from God, the Creator and Sustainer of everything. In Galatians 5:16, we are told to live by the Spirit, not by the esh. Why? Because living by the Spirit frees us from the bonds of worldly temptations, for we know that there is more to life than the desires of this world. When we choose God over the world, we are assured that our lives will be led, guided, and directed by Him and that, as God promised, we will have an everlasting and eternal home with Him in Glory. We are assured by the Word that where the Lord is, the Spirit is, and where the Spirit is, there is freedom, peace, and tranquility, knowing that God will never leave us or forsake us. In Galatians 5:1, Paul tells us that as Christians, we have been given a great gi – we are free from the curse of the law and the punishment of disobedience. e knowing of which expels all our fears. When we believe and trust in God, He does away with our fears and replaces them with love – freedom indeed, as it is said in John 8:36.When we repent, God forgives our sins, understanding our human nature, which is to sin. He then gives us a new nature. He lls us with His Holy Spirit, so we are no longer controlled by our own sinful ways, as He helps us to recognize and resist temptation. We are instructed to stand rm in our freedom in Christ and strive to never again submit ourselves to the hollow, unholy power of worldly inuence. e reality of believing in Jesus, obeying his Word, and knowing the truth brings spiritual freedom. Such freedom includes liberation from the bondage of Satan, spiritual ignorance, spiritual death, and, most signicantly, in this context, sin. We are told in Luke 19:10 that Jesus came into the world to redirect lost sinners, to proclaim release to the captives, to recover the sight of the blind, and to set free all those who are oppressed. We have been freed to follow Jesus and, in doing so, to proclaim a new life, a liberated life, in Him.By Elizabeth GaskoElizabeth Gasko serves as a lay speaker at Edray United Church (Edray, WV) and White Chapel Church (Woodrow, WV), where she also leads the congregation’s Bible study. She lives in Edray, West Virginia, with her husband.The Path to TRUE FREEDOM

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Religious freedom is the Congregational Way. It is freedom of personal belief and conscience, superseding political and even religious authority. It is freedom of worship and freedom of local church governance, liberated from ecclesiastical hierarchy. I grew up in a congregation of the National Association of Congregational Christian Churches. en, I was ordained in the United Church of Christ – a merger of Congregational and German Presbyterian church bodies. I’m happy to report that the Congregational side of that merger prevailed in UCC church governance: local congregations ourish in the freedom that comes from autonomy in a denomination that functions mostly as a loose association.Our religious freedom was hard-won – not only in the liberation of Congregationalists from the Church of England but also in the liberation from the “state church” that our forebears created on America’s shores. It took our ancestors a while to realize that when the state privileges religion, it is a kiss of death. It corrupts both the state and religion and denies people freedom of faith and worship. For the sake of state and religion, America’s founders made religion free by denying it privilege.It’s a lesson Americans need to learn all over again. And our tradition ought to serve as an example.Some religious leaders, witnessing the rapid decline of their churches’ membership and not willing to take any blame for it, are blaming their woes on what they call a "war on religion" in America. Politicians, playing to people’s fears of the waning inuence of religion in society, declare that they want to “Make America Pray Again.” Such rhetoric ought to give us chills. Why all the current clamor for “religious freedom” when we already have it? Churches and temples and gurdwaras dot the landscape everywhere in America. Americans have been free to believe and practice and worship as they please for a very long time. What supposed “religious freedom” advocates want isn’t freedom at all. ey are twisting the term into a pretzel in their quest for more privileges for their religious organizations. ey want to impose their religion on the public. ey think it should have a special, elevated status transcending the laws that everybody else has to follow. Mostly, they want the privilege to discriminate against people. ey want the privilege to deny freedom to others in the name of their “religious freedom.” In the world of their fevered imagination, if you're not religious and you go to a city council meeting, you should still have to listen to an invocatory prayer that ends, "...in the name of our Lord Jesus Christ we pray, Amen." If you are a non-Catholic working at a Catholic-related hospital, you should be denied the kind of reproductive health coverage that everybody else gets through their employers’ insurance. If you want to get married to your same-sex partner, you should be discriminated against because you might oend a county clerk who personally opposes same- sex marriage on religious grounds. Yes, there is a religion “war” happening in America today. But it is a war by one kind of religion against the religions of others. Dallin Oaks, one of the Latter Day Saints’ 12 Apostles, neatly summarized their position: “Treating actions based on religious belief the same as actions based on other systems of belief is not enough to satisfy the special guarantee of religious freedom in the United States Constitution. Religion must preserve its preferred status in our pluralistic society in order to make its unique contribution—its recognition and commitment to values that transcend the secular world.” For starters, the Constitution makes no such guarantee. And even if we allow the questionable assumption that religion is something special compared to other systems of belief, Oaks' argument runs aground on the sandbar of America's religious diversity. Which faith's transcendent values shall prevail? e United Church of Christ's, which endorses gay marriage, or that of the LDS Church, which prohibits it? Religion got special mention in the Constitution not just because its preciousness should be protected but equally because its privileges had been abused. Religion had been employed as a cudgel by the states of Europe to control their citizens. Giving religious groups yet more privileges compared to other social institutions does service to neither religion nor society. Consider Britain, where the state Church of England has lots of privileges but few adherents. Consider Iran, whose theocracy has undermined many people’s respect for Islam. If we “Make America Pray Again,” we can predict the counterproductive consequences.So, let's keep religious dogma out of public school science textbooks. Let's make religiously-aliated nonprots obey the same laws that other organizations must follow. Let us protect religious freedom from religious privilege - for religion's sake!11By Jim BurkloDefending Real Religious Freedom Rev. Jim Burklo is a 1979 graduate of the Congregational Foundation for Theological Studies. He serves as pastor of the United Church of Christ of Simi Valley, CA, and is the Executive Director of ZOE: Progressive Christian Life on Campus. In 2022 he retired as Senior Associate Dean of Religious and Spiritual Life at the University of Southern California. He is the author of seven published books and writes a weekly blog, “musings,” with a global audience. He and his wife Roberta live in Ojai, CA. By Elizabeth GaskoThe Path to TRUE FREEDOM

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12The Congregational Way, with its roots deeply embedded in the pursuit of freedom and individual conscience, stands as a testament to the enduring spirit of rebellion against tyranny. is ethos, tracing back to the Pilgrim Fathers and beyond, has been a guiding force in shaping pivotal moments in history, particularly the American Revolution. e Congregationalists' commitment to liberty and self-determination was not merely a passive stance but a catalyst for change – igniting the ames of revolution and asserting the right to worship and govern in a manner free from external domination.e rebellious narrative of the Congregationalist tradition is interwoven with the broader tapestry of American independence. Figures like John Hancock, whose bold signature on the Declaration of Independence symbolized an unwavering stand against oppression, embody the Congregationalist deance. Paul Revere's midnight ride, far from a call to capitulation, was a mobilizing cry for resistance, galvanizing the colonies to assert their rights. Noah Webster's contributions to American English and education were underpinned by the same Congregationalist values, championing the freedom to dene a national identity without imposition.In times of peace, the Congregationalist approach to worship and community engagement reects a quiet strength, fostering a sense of unity and shared purpose through simple acts like breaking bread in our surrounding community. Yet, when confronted with threats to our cherished freedoms, Congregationalists have historically risen, driven by a collective resolve that belies their peaceful demeanor. e "can you please leave me alone and take your tyranny elsewhere" attitude, as whimsically put, is not merely a statement of preference but a declaration of intent, a readiness to defend the cornerstone of their faith: Freedom.is duality of quietude in tranquility and fervor in adversity is emblematic of the Congregationalist way. It is a reminder that the principles of liberty and self-governance are not to be taken for granted. e Congregational legacy is a powerful narrative of how deeply held beliefs can shape societies and spur individuals to action, ensuring that the rights to think, worship, and live freely are preserved for generations to come. It is a legacy that continues to inspire, demonstrating that from the seeds of quiet faith can grow the mightiest movements for change.Our history is indeed marked by a profound dedication to religious freedom and the willingness to endure great hardships for the sake of faith - from the early days at Scrooby Manor, where clandestine meetings and secret readings of the Bible were a testament to the desire for a personal, direct relationship with the Divine, to the perilous journey of the Pilgrim Fathers aboard the Mayower in 1620. ese Pilgrims sought not only to escape religious persecution but also to establish a community where their beliefs could ourish unimpeded by the dictates of a distant monarch or church hierarchy.e settlement in Plymouth was a crucible of suering and endurance, where the harsh New England winters claimed many lives and tested the resolve of the survivors. Yet, it was also a place where the seeds of a new form of worship – one that emphasized individual conscience and democratic decision-making within the church – were sown. is spirit of independence and community governance would later echo through the ages, inuencing the development of American civil society and governance.A century and a half later, the same principles that drove the Congregationalists to brave the Atlantic would inspire the soldiers of Washington's Army at Valley Forge. In the face of a brutal winter and the deprivations of war, they fought not just for survival but for the ideals of liberty and self-determination that had become the hallmarks of the American character.ese pivotal moments in history are not merely footnotes in the annals of the past; they are the cornerstones upon which the practice of Congregationalism – and indeed, the very notion of America – rests. e legacy of those who suered and persevered is reected in the freedoms enjoyed today, and it is a poignant reminder of the cost at which these By Daniel Wiita LivingstonBE REBELLIOUSBE REBELLIOUS for God

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13freedoms were bought. It is a history that informs the present, shaping the way worship is conducted in churches and the values that continue to dene a nation. Seasoned with rebellion, there are historical gures emblematic of the turbulent and oen perilous journey toward religious freedom and self-governance in the early modern period. Robert Browne, a fervent proponent of the Separatist movement, faced repeated imprisonment due to his staunch opposition to the Church of England's practices, which he viewed as not being in full alignment with his interpretation of the scriptures. His eventual exile reects the intensity of the religious conicts of the time.Anne Hutchinson's story is equally compelling, as it underscores the perils that came with challenging prevailing religious doctrines. Her banishment from the Massachusetts Bay Colony serves as a stark reminder of the rigid intolerance of dissenting beliefs in the Puritan community of that time. Her tragic death in New York following a violent raid further highlights the precarious existence of early settlers who oen found themselves at the mercy of both human and environmental adversities.William Bradford's leadership of Plymouth Colony is a testament to the resilience and fortitude required to sustain a edgling community in the face of immense challenges. rust into leadership aer the untimely death of John Carver, Bradford's governance was pivotal in steering the colony away from potential ruin. His eorts were instrumental in establishing a cooperative framework for survival, which included the historic agreement known as the Mayower Compact, laying the groundwork for future democratic governance in the New World.ese narratives not only reect the individual struggles and triumphs of these gures but also illustrate the broader context of the struggle for religious autonomy and the establishment of self-governing communities. eir experiences are woven into the fabric of the history of the United States, serving as enduring examples of the complex interplay between faith, governance, and the quest for societal stability. e legacies of Browne, Hutchinson, and Bradford continue to inform contemporary discussions on religious liberty, governance, and community resilience. eir lives remind us of the enduring human spirit in the pursuit of freedom and self-determination.e sacrices made by those before us have indeed shaped the freedoms we enjoy today. It's a profound legacy that allows many to pursue a closer relationship with their faith and spirituality. e question of how to best use one's freedom is a signicant one, reecting a deep sense of responsibility and the desire to honor those sacrices. It's a personal journey that oen involves reection, community engagement, and nding ways to contribute positively to the world around us.When I was a teenager, my family had a cat named Murphy. Murphy was an indoor Mainecoon feline who loved to escape outside. Murphy desired to be free, hence why we could never keep Murphy indoors. e problem with Murphy was that when he would escape outside, he would stop and look around in confusion, with a demeanor of, "Okay, what do I do now?"e concept of free will and its implications is a profound theme explored in various forms of literature and lm. "e Shawshank Redemption" serves as a poignant example, where the character Brooks illustrates the paradox of freedom, long-term incarceration, and his struggle to reintegrate into society. When Brooks was granted his freedom from that abominable reformatory, he did his best to adjust to being in the outside world but ultimately succumbed to suicide. Freedom was all too much for him. e concept of free will and the guidance of Jesus Christ has been central to many theological discussions throughout history and to our own personal pilgrimages. e idea that individuals can make choices and have control over their own lives is powerful, and it's oen intertwined with the notion of moral responsibility. In the context of American history, Congregationalism played a signicant role in the development of religious and civic life, particularly during the American Revolution. e emphasis on individual conscience and the autonomy of local congregations resonated with the broader themes of liberty and self-governance that were crucial to the nation's founding principles. e sacrices made for the freedom to write the Declaration of Independence are a testament to the enduring human spirit and the complex interplay between freedom, responsibility, and the collective memory of our nation's journey.Satan rebelled against God, but Congregationalists rebelled for God. I pray that when I die, it will take someone with a crowbar to pry the Holy Bible out of my cold, dead hands. Although, a Halligan bar might bring ease to whomever is trying. Aer all, I am a Christian who knows that his freedom was not free, and I have Jesus and those who sacriced their lives to thank. Rebelliously, I say, “Amen.”Daniel Wiita Livingston's journey into Congregationalism began in 2001, marking a signiﬁcant step in his spiritual and professional life. His dedication to the Mount Hope Congregational Church in Livonia, Michigan, reﬂects his commitment to faith and community. He obtained his degree in Fire Science from Schoolcraft College in 2020 and continues to expand his knowledge through the Lay Ministry Training Program with the NACCC, aiming to further contribute to Congregational Churches and their outreach efforts.13

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14By Katie DeJournetteFREEDOM Produced by FAITH Freedom – a word that can be positive and negative at the same time. We, as humans, oen forget what the privilege of freedom really means. We take for granted the ability to leave our homes, to use our own two feet to get from point A to B without struggle, to get from the front door to the mailbox without the need for a wheelchair or ramp, to get in and out of the tub without the fear of falling. At Hosanna Industries, we frequently encounter households that experience these inconvenient circumstances of life, the disabilities of the human body, mind, and soul that occur for one reason or another. Sometimes they can be prevented or treated, but most times they are permanent and uncontrollable. ese situations can cause those experiencing them to feel that their freedom has been stripped away. When one’s freedom is out of reach, their immediate reaction tends to be negative – full of worry, stress, depression, and anger. is is where Hosanna Industries, with the light and faith of Jesus Christ, enters the picture. As believers and followers of Jesus, we know that through faith in Him, these negative emotions can be overcome, and freedom can be brought back to life. At Hosanna Industries, we believe that each of these households is handpicked by the Lord, and He needs us to be His vessels to assist with their loss of freedom and return as much of it back as we can. Our approach to returning their freedom is twofold. Physical freedom can be restored by converting bathtubs into showers, installing ramps, installing grab bars, and replacing tripping hazards with solid supports, to name a few solutions. In turn, their emotional freedom is replenished through a rebirth of positivity, happiness, relief, and joy.For example, we had a client call the Hosanna Industries oce who was legally blind. He did not feel safe walking around his home due to rotten joists that were supposed to be supporting the oor system. He was constantly worried about tripping and falling. We heard his “Hosanna” cry and decided to answer it. We replaced all the oor joists in his kitchen, dining room, and bedroom. When the project concluded, he proceeded to dance around his house. He felt safe again! We helped return his physical and emotional freedom through safety, all because we trusted in the Lord and carried out his plan. Another example occurred recently when the Lord led us to a man who was tied to a home that reminded him of all the ways life had defeated him. e home had no running water, no heat, no drywall, and no insulation, and was causing him severe depression. By the end of the project, he had a functioning house that was not only safe to live in but no longer represented the weight of life that had bound him in darkness. e physical and emotional freedom of joy and stability was back in his possession.At the end of the day, whether the source of one's sense that their freedom has slipped away is physical or mental, when we have faith in the Lord and pursue Him, He can return to us the freedom we feel we have lost.Katie DeJournette is a mission worker at Hosanna Industries, where she has served for 12 years and is the Director of Fleet and Grounds and Church Relations. She lives in New Castle, PA.

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1616By Rev. Charles Sagay L umière had always felt as if she was trapped in the dense forests that surrounded her in Mbang. All she saw daily were towering trees that seemed to enclose her, suocating her with their overwhelming presence. Life was a routine of hunting, picking forest products, and eating. She wondered if there was anything outside this jungle. Was there more than just the daily routine she lived? She loved the jungle, the display of God’s awesomeness when she beheld the amazing plants and diverse animals. She loved the chirping of beautiful and colorful birds and the funny nature of monkeys and pangolins. However, she hoped there was more to life than this. She felt trapped by her environment, mentality, and routine. She longed for freedom, for a way to break free from the connes of her surroundings and reach for something more. en God answered the desires of her heart. Mission School of Hope brought that hope and light into her life. She embraced Jesus and held on to the power of education that she truly believed was her ticket to the freedom to become who God created her to be. In Sunday school, she learned that each one of us has a purpose to fulll on Earth.e teachings of Jesus lled Lumière with a sense of hope and purpose. ey gave her the strength to break free from the mental and emotional barriers that had held her captive for so long. With the support of her faith, she was able to see beyond the boundaries of her physical environment and envision a future lled with endless possibilities.Education became her key to liberation. It opened her eyes to a world of knowledge and opportunities, empowering her to pursue her dreams and become the best version of herself. ere was another limitation Lumière and other girls faced in school – a lack of underwear. Many girls had already dropped out of school because of this lack of necessary clothing and the shame they felt around it. rough the Dignity for Every Girl program, this need was lled, and Lumière’s joy was unspeakable. She knew then that she was unstoppable. She knew she had been freed indeed.Today, Lumière views her journey as a testament to the transformative power of faith and education. She sees her struggles as a test of her faith and a reminder of the strength that comes from relying on a higher power, the Almighty God. Her experience has shaped her into a strong, resilient individual who is grateful for the freedom she has found through the gospel of Jesus and the power of education.Lumière’s story serves as a reminder that no matter how trapped we may feel, there is always a way to break free and reach for something greater. With faith and education as her guiding lights, she has found the freedom to become the best she can be, and she is determined to continue on her journey with unwavering faith and determination. For the protection of privacy, the names in this article have been altered.MISSIONMISSION SCHOOLSCHOOL OF HOPEOF HOPE Rev. Charles Oma Sagay is a very passionate African missionary with an unwavering desire to spread the gospel of Jesus Christ, thereby transforming lives and bringing hope to individuals and communities. He is the founder of Mission of Hope and Mission School of Hope located in the East region of Cameroon.

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17G race Church has partnered with the Mission School of Hope in Cameroon, Africa since 2019 to support the needs of its community. In our work of giving, we have aided in the drilling of the Bell Well (see e Congregationalist article in June 2023), the establishment of an electrical grid, and the school’s Dignity for Every Girl program. It is a joy to provide this aid, and we nd that the support we oer comes back to us in a multitude of ways.e electric grid project came to fruition quickly in the fall of 2023. Mission School of Hope was in need of the cables, poles, installation tools, and workmanship necessary to route electricity to the school in order to provide their students access to the internet and opportunities to build computer skills. Driven by the importance of this project, Grace Church began a fundraising initiative in its support that was completed in a matter of months. As Grace Church member Kim Davis described it, the access to educational opportunities this grid will provide “will most denitely be informative and inspiring.”Supporting the Dignity for Every Girl Program was another initiative of Grace Church in 2023. e program provides female students with the undergarments they need to be able to attend school without the interruptions that can be caused by a lack of necessary clothing. is program has benetted the girls at the Mission School of Hope tremendously. In the words of the school’s Executive Director, Rev. Charles Sagay, “e girls in our program have experienced a transformative journey that has not only brought them to school but has also kept them in school. You have helped these girls excel academically and personally.” We nd our work in support of these projects upliing, and we are proud of our contributions toward the futures of these students, their school, and their community. It is our hope that your church, or even you personally, will choose a mission or project to support with your time, treasure, and talent. In giving to these missions, we have been blessed beyond measure. Indeed, the gi of mission ows in both directions.Dr. Lisa Bircher is a member at Grace Church of Columbiana, Ohio. She served as the Interim Lay Leader of Grace Church from October 2023 to February 2024. She is also a recently retired public-school teacher having taught high school science in East Palestine, Ohio from 1993-2023. Lisa is currently in her ﬁrst year in the NACCC Lay Ministry Training Program. She is excited for a dynamic future in the ministry. Lisa also holds a Ph.D. from Kent State University in Curriculum and Instruction. By Dr. Lisa BircherPartnering with Missions:THE MISSION SCHOOL THE MISSION SCHOOL OF HOPE AND OF HOPE AND GRACE CHURCHGRACE CHURCH THE CONGREGATIONAL LIBRARY & ARCHIVES Launches the Arvel M. Steece Fellowship The Congregational Library & Archives (CLA) is proud to announce a new annual research fellowship opportunity. In honor of Rev. Dr. Arvel Meryl Steece, the library is launching the Arvel M. Steece Fellowship to support a non-academic researcher working on a project focused on some aspect of Congregational Christian history grounded in the CLA’s collections. Pastors, church historians, artists, church members, and others are all encouraged to apply. is $1,000 fellowship is named aer a well-respected and well-loved Congregational church leader who was a passionate historian of the Congregational story. Ordained as a minister on June 20, 1947, Rev. Dr. Steece served churches in Illinois, Minnesota, Connecticut, Michigan, Vermont, and Massachusetts. An active leader in the Congregational community, he helped to form the National Association of Congregational Christian Churches (NACCC) in 1955 and was a founder of the Congregational Press. roughout his life, Steece’s dedication to social justice was evident through his advocacy for civil rights, civil liberties, the separation of church and state, and non-violence. “Arvel Steece never missed a meeting of the Board of Directors of the American Congregational Association,” explains Dr. Kyle Roberts, Executive Director of the CLA. “It is only tting to create this new research fellowship in his memory for people to explore topics in an institution he so loved.” e Arvel M. Steece Fellowship provides a unique opportunity for non-academics to explore the library’s collection and expand the interpretation of Congregational history beyond academia. Applications will be accepted between September 1 and October 31, 2024, and travel to Boston for the fellowship must take place between December 1, 2024, and November 30, 2025. Find more information, including a link to the fellowship application, on the Congregational Library & Archives’ website at congregationallibrary.org/fellowships. “I have shown you in every way, by laboring like this, that you must support the weak. And remember the words of Lord Jesus, that He said, ‘It is more blessed to give than to receive.’” Acts 20:35 (NKJV)

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1818I have prostate cancer. According to the American Cancer Society “Relay for Life,” one is designated a “survivor” as soon as one is diagnosed with cancer. Certainly, advances have made this designation much more realistic. However, living with cancer presents one with challenges every day. I refer to these daily challenges as “My Dance with Prostate Cancer.” Cancer is a very unpleasant partner - unrelenting, never tiring, unemotional, and full of surprises. But I consider myself to be blessed. I want to tell you why, and how I deal with cancer.e PSA test is a common measure of prostate health, and trends can be spotted early if regular testing is a part of your health routine. My PSA had been stable for quite a while, but in mid-2021, my PSA score began to rise. My primary care physician sent me to a urologist. Urologists tend to be matter-of-fact, “tell it like it is” professionals. I really like my urologist and his approach. I didn’t have to read between the lines. He explained my situation very clearly and said my age, weight, medications, and PSA score made him suspect prostate cancer. However, before performing a biopsy, he ordered a full body scan and an MRI so that when he performed the biopsy, he would be taking cores (tissue samples) in the areas most likely to have cancer. ese procedures were done in November 2021, and the biopsy was done on December 22, 2021. Because patients now get test results as soon as they are available, I was able to review them before my next urologist appointment. ey were pretty bad! I shared the results with my family so we were all prepared when, at my next appointment, my urologist said I had cancer.e next step was to devise a treatment plan. My urologist and radiation oncologist worked together. My urologist explained that based on my age and because COVID was rampant, he wanted to avoid hospital stays. Radiation and hormone therapy were his recommendations. I concurred. I had stated that I did not want to have extended travel for my radiation. ere are two facilities in my town. He picked one, and I added a radiation oncologist to my team. But before radiation started, further precautions were needed to prepare my insides for radiation. One was a Uroli, which lis the prostate up, fastened with a couple of titanium staples, to give the radiation a better shot at the prostate and to make discharge easier, and a SpaceOar, which is a gel placed between the prostate and the rectum to protect the rectum from the radiation. e key is that there were numerous procedures done to provide a more ecient treatment and protect me. is was done in early March 2022. e next step was to meet the radiation team. I met the technician nurses who would be my companions during this next phase. It was very important in my treatment to know that the same people would be with me for nearly all my radiation treatments. ey explained their roles and what I would be experiencing. ey created a hard plastic mold to hold my lower body in place during the treatments. ey would prepare me and position me on the table, and ensure the radiation would be aimed correctly. I received two tattoos to aid in placement during the treatments. I also met the radiation oncologist who would develop the radiation plan based on age, physical condition, location, and the severity of the cancer. He was a very personable and competent professional. e radiation treatments began at the end of March. It was determined that I would have 39 radiation sessions. Each session was the same. e radiation was administered at 8 dierent angles while I was lying on a table, and a rotating radiation machine administered the radiation. Each session of the treatment consisted of 3 to 9 shots of radiation from 1 to 3 seconds in duration. e treatment took between 15 to 20 minutes. Before radiation was administered for every session, I had a body scan to make sure all was ready to go. ey took good care of me.My radiation was done Monday through Friday for eight weeks until my 39 sessions were complete. I was told that the radiation side eects would kick in aer about 6 weeks and continue for at least 2 weeks aer the radiation ended. Sure enough, at about week 6 the side eects started. e most serious was fatigue. I would be doing something, and all of a sudden, By Bob SmithMy Dance with Prostate Cancer

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19 19I had to stop and rest. In time, the fatigue moderated to just being tired – all the time! e most uncomfortable side eect was having no control over my bodily functions. I eventually was able to deal with this by wearing adult diapers. While not the greatest feeling, I was able to go places and do things without embarrassment – most of the time! I am now able to require the diapers only when my routine changes or I am very tired. e 3rd side eect involved diet. To facilitate radiation treatments and comfort, I was placed on a low-ber diet. However, this diet facilitates weight gain. I sacriced all the weight loss I had achieved prior to radiation for comfort – discouraging but worth it! e 4th side eect consists of “hot ashes” (I refer to them as “hot waves”) associated with the hormone treatments. Testosterone is a food source for prostate cancer cells, so by eliminating the testosterone food sources with anti-testosterone hormone therapy, the cancer cells are eliminated. To my female friends – I get it!So why do I feel blessed? Advances are made all the time. Signicant progress has been made in the past seven years. I was the beneciary of some of these treatment advances and precautionary measures. I would not be feeling as good as I am now if I had been diagnosed seven years ago. During each step, I felt that my team was doing their very best for me, not only with their skill and compassion but by making full use of all the advances that have been made. And advances are still being made and at a faster pace. I am still receiving hormone treatments and will be doing so for at least another year. I have added a medical oncologist to my treatment team and have seen the benets of his knowledge and skill set. So, what do I advise if you have a similar dance partner?1. See your doctor. My primary care physician was out front on all this, and with his assistance, I assembled a great team. 2. Don’t be bashful. Tell the world (don’t forget to tell your church) that you have cancer and that you are not rolling over. Fight it! I have had many people praying for me. I feel the eect of these prayers, and I am grateful. Your friends can’t pray for your successful treatments if they don’t know that you need their prayers. ere is a sense of freedom and relief in acknowledging the cancer. Non-disclosure doesn’t do yourself or anyone else any good. Once people know that you have cancer, they tend to open up and talk about their ailments. I listen to them and advise them to see their doctor. See No.1.3. Join a support group. I was given the contact information of a prostate cancer support group located in New York City. During the rst part of our monthly meeting, we have a presentation made by a practitioner, researcher, or expert on exercise or diet. e presentations are excellent. e second part is a support meeting, during which members of the group speak of recent developments, and the group can oer support or suggestions. Being in a support group shows that you are not alone – there is no judgment, only support. You have complete freedom to ask questions about what others have done and what have been the results of those actions. My support group has been ongoing for 25 years and is terric. If for no other reason, it keeps me from feeling sorry for myself. Some of these guys have had much worse conditions or had treatments prior to some of the more recent advances in precision and care and are suering for it.4. Consider participating in e American Cancer Society Relay for Life. As mentioned earlier, you are considered a survivor once you have been diagnosed. at title of “survivor” is very liberating, but I don’t take it lightly. To be in a group of people throughout the community who share your journey is comforting and brings me a sense of freedom. During the event, survivors and their caregivers are recognized and cheered. It is a great way to meet others in your community. (If held in the summer, they serve ice cream, and survivors go rst!)I am grateful for the love and support I was given during my treatments. I am grateful for the skill and compassion of my care providers. I am grateful for the many advances that enabled my treatments to be eective. And I feel compassion for those who have suered and are suering still who did not have the benets of the many advances that benetted me. With God’s grace, treatments will continue to improve, and hopefully, a cure will be developed. By Bob SmithWhile Bob Smith is a long-time member of Meadowbrook Congregational Church in Novi, MI, he resides in Gettysburg, PA with Barbara, his wife of 53 years. He retired in 2012 after a career in corporate ﬁnance and purchasing. He has been a Boy Scout volunteer for almost 40 years, and is a board member of the Refugee Resettlement Partnership of Gettysburg. Bob and Barbara are blessed with 2 adult children and 4 grandsons. He currently serves on the Congregational Foundation and is a member of the NA’s Planning and Action committee. He can usually be spotted in orange and blue Bucknell attire.My Dance with Prostate Cancer

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202020N o doubt we live in divisive times, and divisive times can cause people all sorts of stress. But divisive times are nothing new in history. In fact, if I had the time, I could spend all day recounting far more divisive times in American and world history than we’re experiencing now. Nevertheless, we are in divisive times, and it’s causing a lot of stress on people in our country and around the world.2024 and its political machinations could drive almost anyone crazy. Politics is a major source of human divisiveness, and it has been through all of human history. Psalm 146:3 says, “Put not your trust in princes, in a son of man, in whom there is no salvation. When his breath departs, he returns to the earth; on that very day his plans perish.” Similar sentiments are sprinkled throughout scripture.Don’t worry, I’m not going to talk about politics. I’m going to talk about something I believe is much, much, much more important. I’m going to talk about the kingdom of God – how we each can live in the freedom of divine peace no matter how hard the storms of divisiveness rage around us. I’m going to talk about a cure for our worldly stress and how we can be, in Paul’s words, like “… those who deal with the world as though they had no dealings with it” (1 Cor 7:31a).I believe a Christian revival is possible throughout our land and around the world. I believe this because I think people all over are sick and tired of living in the muck of divisiveness and desire something healing and lasting that will move their lives in a wholly better way. Revival from divisiveness will only come, though, when people move away from the incessant trust of human systems and instead put their full condence in God. A major origin of divisiveness throughout all human history is a belief that, somehow, a certain political system, party, or person can save us from whatever ails society.Now, you need to know that I vote, I appreciate our American democracy and the freedoms of our republic, and I willingly did, and would again, serve in the Armed Forces as a chaplain to defend the Constitution of the United States of America. At the same time, I’m a person of God, a follower of Jesus, and in the end, I’m rst and foremost a citizen of the kingdom of God. Again, Paul wrote: “So then you are no longer strangers and aliens, but you are fellow citizens … of the household of God” (Eph 2:19). Sometimes the candidates and causes I support win. Sometimes, they lose. In the end, none of that changes my citizenship in God’s realm.Decades ago, when young in my ministry, I was standing at the church door following the Sunday service aer an election. A middle-aged woman approached me with tears in her eyes. She was completely devastated because her candidate lost, and it seemed to her the world was coming to an end. (By the way, unless I missed something, I don’t think it has). at struck me and hung with me through the years because that woman seemed to be walking out of God’s house with a bigger belief in the consequences of an election than in the presence of the power of the Spirit, ready and willing to carry her through the storm. In short, that woman possibly put her faith, condence, and trust in the person or cause she voted for over the possibilities of the overwhelming power of God’s endless love. She didn’t realize that in her heart she likely placed a failing treasure rather than an eternal presence.It has dawned on me many times in the years since that tearful woman came to me that I need to ask the same question of myself. Where are my treasures in all this divisiveness? e answers come easy when we look at what passions dwell in our hearts. In these divisive political years, we can ask this simple question: When I wake up the day aer the nal election results are in, will I be in tears thinking the world is about to end or in victorious revelry? Either way, up or down, our passions reveal the locations of our treasures and, therefore, where we’ve put our hearts. I believe Jesus would tell us to orient our passions every day to the kingdom of God.Imagine how dierent it could be if the energy and passion we place in our political leanings were rst spent on our spiritual relationship with God. All these things are hugely challenging because it means, as Paul told the By Rev. Rick Koch God’s Love Trusting the Source of True Freedom

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212121Rev. Rick Koch currently serves as Pastor of Community Congregational Church of Kewaunee, Wisconsin after serving almost 25 years in and retiring as the State Command Chaplain of the Alaska National Guard. Throughout his 40 years of ministry, he served several NACCC churches in the upper Midwest and Alaska. He can be reached anytime via email at pastorrickkoch@outlook.com.1 Wilkin, Jen. “Woman: You Will Become What You Behold.” Crossway, September 2, 2019.By Rev. Rick KochEphesians, “erefore be imitators of God, as beloved children. And walk in love, as Christ loved us and gave himself up for us” (Eph 5:1).I’m not going to talk about politics in 2024. I’m going to talk about something even harder as citizens of God’s realm – how to imitate God. What about politicians? I’m not going to name any because it’s not about them. It’s about us. It’s about our reaction to them. We love to love them. We love to hate them. It’s okay for God to love them, but I don’t have to, do I?Jesus taught us, “Love your enemies and pray for those who persecute you, so that you may be children of your Father who is in heaven” (Matt 5:44). Woah, wait a minute. It seems the gateway to being a child of the Father starts with being able to love like God loves, to love everyone. In Paul’s rst letter to Timothy, he wrote, “I urge, then, rst of all, that thanksgiving be made for everyone – for … all those in authority, that we may live peaceful and quiet lives in all goodness and holiness” (1 Ti 2:1-2). Praying, then, they align policies with God. More importantly perhaps, praying they awaken to the realization they too are children of God. Really? Politicians, too, are children of God? And we should pray for them? And love them? Even if we hate their views?Christian author Jen Wilken writes this: “We become what we behold. Do you believe that? Whether passively or actively, we become conformed to the pattern we spend the most time studying.… Upon what is your gaze xed? … If we spend our time gazing only on lesser things, we will become like them, measuring our years in terms of human glory.” 1Scripture, of course, helps set our priorities. “Seek the LORD and his strength; seek his presence continually!” (Ps 105:4). Hebrews encourages the same, “… let us run with endurance the race that is set before us, looking to Jesus, the founder and perfecter of our faith …” (Heb. 12:1-2).ink about the disciples and later the Apostle Paul and what they beheld before they knew Jesus, and then the radical change he brought to their lives. ey were all, to some degree or another, involved in the divisive political movements of their day. Some in violent ways, including Paul, who stood by supporting the stoning death of Stephen (Acts 8:1). en, one day, they each shied their attention. ey looked to Jesus. Walked alongside Jesus and beheld his breathtaking glory. As Christians, we are to be like them. Revival comes to our world when people behold his glory. Paul’s teaching on love is a great way to start.Paul tells us that love is not eight dierent things. Love does not envy. Love does not boast. Love is not proud. Love does not dishonor others. Love is not self-seeking. Love is not easily angered. Love does not keep records of wrongdoings. Love does not delight in evil.Like everyone else, I invade the borders of every one of those behaviors. Many of these eight contrasts to love might be found in political commercials, most oen designed to create fear. Fear is the enemy that oen robs us of our freedom. e kingdom of God, as presented in scripture, smashes through fear to save us with love.Equally, Paul tells us love embodies eight other things. Love is patient. Love is kind. Love rejoices with the truth. Love always protects. Love always trusts. Love always hopes. Love always perseveres. Love is the greatest spiritual attribute. Scripture identies “God is love” (1 Jn. 4:8c). When we’re imitators of God, we stand a chance to become what we behold.I know this is not easy. It’s really hard. It’s hard because we make it hard when we refuse to let go of those passions we hold on to, when we think we know better than God how to love and how to hate. We also make it hard because we place our trust on the shiing sands of worldly concerns and desires, on power that’s eeting rather than the true power of God. e Psalmist says, “… power belongs to God, and that to you, O Lord, belongs steadfast love” (Ps. 62:11-12).erefore, what are we excited about? What are the people of our nation and world hungering for? e unifying power of love. is is where the revival begins. When we become what we behold in the liberating power of God’s Love. God’s Love Trusting the Source of True Freedom

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2222"John is a passionate disciple-maker in Columbus, Ohio, who also runs the r/TrueChristian subreddit/discord and invests in the local church community around him.Defeating What Destroys Us By John Ruiz-BuenoGive it to God!” If you’ve been around church culture for a while, I’m guessing you’ve heard this phrase quite a bit. But what does it actually mean? e standard answer is that we ought to stop trying to do things through our own power and trust that God is bigger than our problems. Excellent! at’s biblically sound. But even with that clarication, I’ve found people I love and lead who are in great spiritual bondage struggling to understand how to apply it. So, let’s get practical.e ConclusionRight up-front, I’m going to tell you the conclusion: make disciples. What does that have to do with nding freedom in Christ and giving our troubles to Him? Hear me out. e Bible tells us repeatedly that this is the purpose of life.- e rst command given in Scripture is to “be fruitful and multiply.”- God commanded Noah aer the ood to “be fruitful and multiply.”- God’s covenant with Abraham was for countless ospring.- David’s heart was “that the whole world will know there is a God in Israel” (1 Sam. 17:46).- Malachi 2:15 tells us that God’s purpose in creating marriage was to produce godly ospring.- Jesus opened his ministry with the conclusion: “I will make you shers of men.”- Most of Jesus’ teachings and parables were about being fruitful, the Kingdom’s expansion, and multiplying – see the parables of the mustard seed, sower, talents, minas, barren g tree, kernel of wheat, vine and branches, tree and its fruit, etc.- Jesus’ last command at his ascent was to make disciples of all nations.- When the Holy Spirit came, as Acts 1:8 tells us, the purpose was so that we could become His witnesses throughout the ends of the earth.- e book of Acts is about multiplying God’s Kingdom across the planet.- Philippians 1:21-25 shows that Paul’s primary reason for living was to help others progress in the faith.- e nal Revelation concludes with people from every tribe, tongue, and nation professing the name of God.No matter how we look at it, the entirety of Scripture shows that God’s purpose for our lives is to multiply his name and glory across the planet by helping others know the Gospel of Christ and become like him.Why does this vision for multiplication unshackle the emotional and mental chains in our lives? Because: if you’re not satised with the life you’re living, it’s probably because you’re not living the life you were designed for. It’s that simple.Understanding BondageMany people are quick to realize that their life struggles are a form of spiritual bondage. From there, it’s easy to focus on the struggle without realizing a simple fact: bondage has a purpose. e enemy’s goal in spiritual bondage over us is not to inict pain; it’s to keep us from being fruitful. If he can keep you spiritually bound, apathetic, or failing to grow, you’ll be ineective (2 Peter 1:5-8, for example).What’s holding you back from being a producer for God’s Kingdom? Maybe your parent recently passed away, a looming mortgage payment you know you can’t make, the boyfriend who just broke up with you, or what others will think when they see the “real you.” ese are all very real, down-to-earth struggles that people face every day. In the “let go; let God” dynamic, you can’t let go of something until you realize what you’re holding onto. So…Step 1: Identify the Issue You’re not perfect. Romans 3:23 tells us that this is true of everyone on the planet. Whatever your experience, try to boil it down to a singular thought or feeling. Let’s use three common examples: (1) loneliness, (2) addiction, and (3) fear of rejection.Step 2: Narrow Focus In the beginning was God (Genesis 1:1). Everything God created “was good” (Genesis 1). Romans 8:18-25 tells us that God’s good creation was given in “bondage to corruption” and “subjected to futility.” In short, our struggles are rooted in a bondage or corruption of the good things God created. Re-focus your current struggle

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232323to pinpoint the good that has been bound or corrupted in your life.- Loneliness: God said in Genesis 2, “It is not good for man to be alone.” God intended us for “koinonia” (oneness-bond relationships), of which loneliness is the absence. Instead of “I am lonely,” say, “I lack fellowship.”- Addiction: It’s commonly accepted that most addicts believe their addiction of choice will satisfy them, even if only temporarily. Drugs, sex, food, TV, video games, pornography, etc. – they are things of which the addict can say, “I am looking for satisfaction in these things.”- Rejection: A desire for acceptance.Step 3: Identify Your Eort When we feel a problem, we try to solve it or develop coping mechanisms. e lonely person may try to make new friends or reach out to their family. e addict may attend AA meetings, nd an accountability partner, install web-blocking soware, subscribe to a diet-management program, etc. e person fearing rejection may read condence-building self-help books or practice cold-approaching. ese are all great things, and I encourage everyone toward them, but they won’t actually solve our problems. Even the most educated mental health professionals won’t claim to have a foolproof cure for these issues.Step 4: Embrace Futility Proverbs 14:12 says, “ere is a way that seems right to a man, but in the end it leads to death.” Galatians 3:3 says, “Are you so foolish? Aer beginning by the Spirit are you now trying to be perfected by human eort?” e point being, we can’t sanctify ourselves, no matter how smart the ideas seem.It’s easy to assume our desires are things God wants for us, but what if he doesn’t? – at least not as we want them.- e lonely person desires fellowship. Yet consider how several great men of God were thrust into isolation: Joseph, sold into slavery; Job, whose friends turned against him; Jeremiah, Elijah, Isaiah, and other prophets who lived in exile; and even Jesus was abandoned by his 12 before the crucixion. God never promised the Christian life wouldn’t be lonely. If anything, the biblical narrative proves this might be a real challenge for many.- e addict desires satisfaction. e Bible is extremely clear that the things of this world cannot and will not satisfy us. For example, Ecclesiastes 5:10 tells us, “He who loves money will not be satised with money,” and Isaiah 55:2, “Why do you spend your money for that which is not bread, and your labor for that which does not satisfy?” God does not promise satisfaction from the things we look to for it.- e rejected one who desires acceptance isn’t promised to get it. John 15:18-19 promises the world will hate us. 1 Cor. 4:9-13 shows the apostles facing constant rejection to the point of being treated as the “scum of the world.”Freedom in ChristStep 5: Look to God What does it mean to “let God”? Because of Jesus’ death and resurrection, we have access to God to satisfy us in ways the world never could.- Fellowship: He doesn’t promise friends, but he does promise: “the Lord your God is with you wherever you go” (Joshua 1:9), “I am with you always, to the end of the age” (Matthew 28:20), and “I will never leave you nor forsake you” (Hebrews 13:5).- Satisfaction: Psalm 107:9 tells us, “He satises the longing soul,” and Matthew 5:6, “Blessed are those who hunger and thirst for righteousness, for they shall be satised.”- Acceptance: John 6:37 says, “Whoever comes to me, I will never cast out,” and Hebrews 13:5 tells us that God will “never leave you nor forsake you.”Hebrews 8-11 tells us that the physical things God did in this world were “copies” and “shadows” of the heavenly realities. at is, the physical things we look to for satisfaction are only about as pleasing as if you could only see your spouse’s silhouette, whereas the spiritual fulllment in God is the real deal.Step 6: Broad Focus It’s easy to blind ourselves to our role in God’s Kingdom when we are in bondage to specic struggles. Yet Jesus tells us, “Seek rst His Kingdom and His righteousness and all these things will be added to you as well” (Matthew 6:33). God’s plan is for us to focus on the more important things He designed us to do – to make disciples – and He will take care of the rest.Step 7: Sanctication When we prioritize our lives around God’s Great Commission over us, we bear fruit. It won’t always manifest in new trees, but the fruit has the seed that goes out into the soil around us all the same. If we produce fruit, John 15:2 says that God will be the one to prune us. We can’t prune ourselves. Why does he prune us? “at [we] may bear more fruit.” at’s our purpose and His desire. at is when we reect His image to the world.Re-ConclusionAre you experiencing spiritual bondage? Focus on the good of which it is a corruption. Expose the ways we try to take control of those issues ourselves. Embrace that although God may not ll that void the way we desire, He does promise to fulll it in Himself. From there, re-focus your life on doing the good works God prepared in advance for you to do – to make disciples of all nations – and let Him prune you so you can be more fruitful.

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24 Freedom in Independence Ah, the sweet, liberating breeze of independence! It ows through the open windows of each church in the National Association of Congregational Christian Churches like a refreshing spring day aer a long, stuy winter. You see, in our neck of the ecclesiastical woods, we cherish our freedom with the kind of passion usually reserved for grandma's homemade apple pie or that secret shing spot only the locals know about.Now, let's take a whimsical stroll down the lane of congregational autonomy, shall we? Imagine, if you will, a world where every congregation is like a unique snowake, intricately designed and absolutely one of a kind. No two snowakes are alike, and similarly, no two congregations in our association are the same. is isn't your run-of-the-mill, cookie-cutter religious experience. It's more like a vibrant tapestry woven from threads of individuality, each color representing a dierent congregation's unique avor. In one corner town, there's the congregation that loves to belt out hymns with the kind of gusto that would make any Broadway star blush. Just a few towns away, another church might be hosting a silent meditation retreat where the loudest sound is the utter of a buttery's wings. And somewhere in between, there's likely a group gathered in a circle, guitars in hand, singing folk songs that speak of love, peace, and microwave mishaps. e point is, each Congregational church gets to march to the beat of its own drum—or guitar, or tambourine, or whatever musical instrument they fancy.But what makes this freedom truly spectacular? It's not just about choosing our style of worship or which coee blend to serve aer service. It's about the ability to tailor our ministries and outreach programs to meet the specic needs of our individual communities. One congregation might nd its calling in feeding the homeless, while another becomes a sanctuary for stray cats and their human companions. e possibilities are as limitless as the stars in the sky (or the number of cat videos on the internet). And in this glorious freedom, we nd strength. Like a majestic oak tree with branches stretching out in every direction, our separate congregations grow strong and resilient. We support each other, not because a strict hierarchy tells us to, but because we genuinely want to. It's like being part of a big, quirky family where everyone brings their own dish to the potluck—some might be a little unusual (We’re all looking at you, Jell-O salad.), but each adds to the richness of the feast.In conclusion, getting to be a part of the Congregational Way is kind of like being a pilgrim on the high seas of faith. We navigate by the stars of tradition and scripture, but ultimately, we chart our own course. Our independence doesn't isolate us; rather, it binds us together in a tapestry of diversity, strength, and coee preferences. So, here's to freedom, my friends—the freedom to be ourselves, to serve our communities in our own unique ways, and to occasionally sing o-key without fear of judgment. Anchors aweigh, and God bless!Two Brief Essays on FREEDOM By Rev. Dr. Daniel Rodriguez Schlor

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2525 Freedom in Association At the same time, there’s that paradoxical beauty of togetherness and freedom—like having your cake and eating it too, but in the spiritual realm. You see, within the Congregational tradition, coming together in a voluntary association is akin to a group of friends deciding to go on a road trip. Everyone has their own ideas about the playlist and pit stops (I mean, who doesn't love a good roadside attraction featuring the world's largest ball of twine?), but the journey itself binds them together in a shared adventure.Imagine, if you will, this delightful conundrum: each congregation, with its unique character and quirks, chooses to link arms with others, not out of obligation but out of a genuine desire for fellowship and mutual support. It's like opting into a family reunion because you actually enjoy Uncle Bob's eccentric stories about his days as a disco champion, not because you feel you have to.In this vibrant mosaic of congregations, being part of a voluntary association means that we can pool our resources to achieve greater things, much like neighbors coming together to build a community garden. Or funding theological education for the next generation of ministers. Or the John Richard Memorial Endowment for Fine and Performing Arts, among other grants available through the NACCC. Or the various missions throughout the world that our independent congregations collectively fund. Returning to the garden metaphor for just another second, one might be an expert in tomatoes while another has the greenest thumb when it comes to zucchinis, but together, they create something far more bountiful and beautiful than what they could have achieved alone.is unity doesn't smother our individuality; rather, it amplies it. ink of it as being part of a choir. Alone, you might have a voice as lovely as a nightingale at dawn, but when you join with others, you're part of creating a harmony that can stir souls. And yet, within that choir, your voice remains distinctly yours—just now, it's part of a grander symphony.But let's not gloss over the reality that sometimes, this togetherness can be as messy as a toddler's birthday party. With so many opinions and ways of doing things, we might occasionally step on each other's toes (guratively speaking, though actual toe-stepping incidents have been remarkably low). Yet, it's through these very challenges that we learn the dance of compromise and the melody of understanding, making our collective journey richer and more rewarding.Moreover, being part of this voluntary association means we're never alone. When the storms of life come barreling in like an uninvited party crasher, we have a network of support, ready with open arms, casseroles, and perhaps an awkward story or two to indicate, “I’ve been there, too,” and “You’ll get through this.” It's like knowing you always have a place at the table, no matter how late you arrive or how burnt your contribution to the potluck might be.In conclusion, as independent congregations within the Congregational tradition, our togetherness in a voluntary association is a testament to the strength found in unity, coupled with the richness of diversity. It's a beautiful, sometimes chaotic, oen inspiring dance of individual freedom and collective purpose. So, may our journey together be lled with laughter, growth, and more harmony that can stir souls.Two Brief Essays on FREEDOM By Rev. Dr. Daniel Rodriguez SchlorThe Reverend Dr. Daniel Rodriguez Schlorff is the Senior Minister of Third Congregational Church in Middletown, CT. He earned a master’s degree from Meadville/Lombard when it was afﬁliated with the University of Chicago Divinity School and completed a second master’s at Hartford Seminary. Daniel ﬁnished his studies with a Doctor of Ministry and a Certiﬁcate of Sexuality and Religion at Paciﬁc School of Religion. Read more at www.schlorff.com.

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26In this spotlight interview, I had the privilege of delving into the life and insights of Congregational community leader Pastor John Brock Evans. Pastor John is the lead pastor of Wading River Congregational Church on the North Shore of Long Island. A transplant from the Midwest, Pastor John has lived in New York for a little over six years. He served as a pastor in a Baptist context for over twenty years but is happy to be a part of the rich Congregational tradition represented by the NACCC today. John attended the Southern Baptist eological Seminary and has plans to continue his theological education. In his free time, he enjoys reading, playing basketball, and spending an evening at Yankee Stadium. rough sharing this exchange, I hope to help readers gain a more robust sense of fellowship with their greater Congregational community and inspire readers to have conversations of a similar nature with those within their local communities – forging stronger bonds and deeper understandings of one another. – Maggie Helmick, EditorMaggie: What has the personal religious journey of your life looked like?John: My religious journey is ongoing, but it began with my mother and grandmother teaching me the Bible from a young age. A framed copy of John 1:12 hung in my playroom as a child, and it was among the rst words I learned to read. It says, “But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name.” Maggie: Can you tell us about your calling into pastoral ministry? John: My calling to ministry was already brewing in me as a young toddler. I would look up at the pastor of our large Baptist church and think, “I want to do that,” and I would oen return home and ask my mother and siblings to gather while I tried to preach to them. Despite some challenging teenage years and many mistakes, my desire for ministry was renewed in my early twenties, and I began to pursue it again. I have now been a pastor for over twenty years and have progressed into what I am today - a Congregational Pastor.Maggie: What do you see as your spiritual gis? John: My spiritual gis probably include shepherding and showing mercy. Singing and administration are not necessarily natural gis of mine, but that is the great thing about the body of Christ. We need each other because no one person has it all. Maggie: Who or what are the biggest inuences on your ministry?John: As a pastor, I tend to steer toward theologians and scholars. I also attempt to expose myself to a broad range of writers on the theological spectrum. Some of my favorites include D.A. Carson, N.T. Wright, Al Mohler, omas Aquinas, and Karl Barth (not necessarily in that order). Maggie: What is your favorite sermon you’ve ever preached? John: My favorite sermon represents my view of what ministry should look like. I developed it aer a three-year hiatus from the pastorate aer a messy divorce. e sermon is based on Luke’s story of the Good Samaritan, and it basically teaches that we help others on the basis of their need alone by asking, “Who can I be a neighbor to?” Maggie: Do you have any favorite Bible passages, hymns, or religiously oriented books outside of the Bible?John: My favorite authors for pleasure reading are Kurt Vonnegut, omas Wolfe, and Fyodor Dostoevsky. Einstein called Dostoevsky’s e Brothers Karamazov “the summit of Western literature.” Maggie: What are some ways you seek to foster fellowship in your work?John: I try to foster fellowship in an organic way by developing real relationships with people. I think of my congregation as my family, and I want to be seen by them as simply another imperfect person with a need to grow in many areas. Maggie: What is your favorite thing about being a minister?John: My favorite thing about being a minister is the opportunity to help broken people who have been abandoned and rejected by others. I believe God loves to restore people who have experienced trauma, and I want to have the same motif. Maggie: What do you do to maintain your own well-being as a minister?John: I am not sure I have this one accomplished. I think many pastors have the tendency to forgo their own mental health and well-being for the many pressing tasks they face every day. But I do enjoy a long drive, a quiet place to read, or a train ride to Manhattan. Maggie: What impact do you hope to make on the congregations you lead?John: As far as impact, I hope I add value to people’s lives in a tangible way. I know the congregation struggles with the diculty of the world around them every week, and I want church to be a place where they leave refreshed and encouraged. COMMUNITY SPOTLIGHT: An Interview with Pastor John Brock Evans

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27Editor Maggie Helmick Graphic Design Goes StudioPublisher NACCC 8473 S. Howell Ave., Oak Creek, WI 53154-0288 naccc@naccc.org Editorial and Advertising Inquiries Maggie Helmick, mhelmick@naccc.orgSubscription Inquiries NACCC 800-262-1620 naccc@naccc.orgEditorial Advisory Team Rev. Dr. Ashley Cleere, Claudia Kniefel, Sandra Leonard, Curt Schmidt, and Rev. Robb TarrSubscriptions Policy• One subscription is provided free of charge to each individual requestor who is a member of a church in fellowship with the National Association.• One complimentary “Newcomer Copy” will be sent to any person, one time only, upon request by a church in fellowship with the National Association.• A subscription to e Congregationalist is provided free of charge to each church in fellowship with the National Association of Congregational Christian Churches and one to each accredited theological seminary on the magazine’s mailing list.Single copies may be purchased from the National Association oce for $3.75 plus $3.20 to cover shipping and handling.We seek and gratefully accept voluntary donations to help keep this magazine in print. e Congregationalist ISSN 0010-5856 | Postage paid at Madison, WI 53714-9998. Published quarterly by the National Association of Congregational Christian Churches, 8473 S. Howell Ave., Oak Creek, WI 53154-0288. Periodicals postage paid at Madison, WI and additional mailings oces. POSTMASTER: Send address changes to e Congregationalist 8473 S. Howell Ave., Oak Creek, WI 53201-0288. The Congregationalist OnlineOur website, www.naccc.org/thecongregationalist, features the current issue plus back issues. Each new issue is posted on the site when the printed issue is mailed, so you typically can read the magazine before the printed copy reaches your mailbox. Enjoy!SUBSCRIBING? CANCELING? MOVING? Email us at: naccc@naccc.orgArticles and editorials in The Congregationalist are by the authority of the editor and do not necessarily reflect policies and opinions of the National Association of Congregational Christian Churches. The NACCC reserves freedom of expression to its authors as well as freedom of opinion to its readers.Copy deadline for each issue is noted in the previous issue’s “Calendar” section.Letters to the Editor are welcome. All letters may be edited for clarity and length. We regret we cannot publish or respond to all letters.The NACCC reserves the right to refuse any advertisement.© 2024 The National Association of Congregational Christian Churches. All rights reserved.To discontinue receiving the magazine contact NACCC at 800-262-1620 or email naccc@naccc.org.The National Association of Congregational Christian Churches Mission Statement: To nurture fellowship among Congregational Christian Churches and to support ministries of the local church in its community and to the world, all in the name of Christ. CALENDARSAVE THE DATEJune 22-25, 2024 70th Annual Meeting and Conference of the NACCCe Centennial Spokane, WashingtonWebpage: https://www.naccc.org/events/2024-annual-meeting-conference/ June 22-27, 2024 NAPF & HOPE Youth Conference Whitworth University Spokane, WashingtonWebpage: https://www.naccc.org/events/2024-napf-hope-youth-conference/June 26, 2024 Quiet Day Retreat Immaculate Heart Retreat CenterSpokane, WashingtonWebpage: https://www.naccc.org/events/2024-quiet-day-retreat/Contact: pastor@fccmarshalltown.orge Congregationalist September Issue eme: FellowshipIntention to Contribute Deadline: July 1Finalized Submission Deadline: July 152024

THE CONGREGATIONALIST MAGAZINE June 2024

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