Return to flip book view
WWW.NACCC.ORG/THECONGREGATIONALIST SEPTEMBER 2024 [ VOL. 176 • NO. 3 ]The Fellowship Edition Published by
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!
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 A Message from Your Interim Director by Rev. Dr. Barry W. Szymanski 5 The Foundation of Christian Fellowship by Elizabeth Gasko 6 Writing for the Seasons by Lawrence H. Balleine 8 Mrs. Peabody and the Church Picnic by Rev. Justin Nierer 10 Fellowship Flows by Julie Claassen12 Reflections on the AMC by the NACCC Staff14 Grant Opportunities for Sharing Vitality by the NACCC Vitality Ministry Council 16 Mission and Fellowship by Rev. Richard Miller-Todd 18 Fellowship: A Theological Inquiry by Rev. Dr. John Tamilio III20 Reimagining Christian Fellowship by Rev. Dr. Daniel Schlorff22 Toward Becoming of One Accord by Rev. Dr. Rob Joy24 When God Troubles the Waters by Rev. John Brock Evans25 Lay Ministry Training Program Graduation by Polly Bodjanac26 Outreach Ministry and 12-Step Groups by Robert J. LabadiniDepartments 11 NECROLOGY 27 CALENDAR is issue’s cover art depicts the shape of a cross composed of a diversity of individuals. 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.
4by Rev. Dr. Barry W. Szymanski Interim Executive Director National Association of Congregational Christian ChurchesDear Fellow Congregationalists,I am excited, actually thrilled, that I was called to consider serving as the Interim Executive Director for the NACCC. It is an honor to be chosen to fulll the tasks. “is is the day that the Lord has made; let us rejoice and be glad in it” (Psalm 118:24). In the forefront of my mind is the NACCC’s “mission 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.” e NA is in my heart and in my prayers.I will serve the NA along with many, many volunteers in Boards, Councils, and Committees, the Moderator and Vice-Moderator, our many donors, and our sta. We serve together to provide assistance to you, our members. Every Executive Director through the years has helped the NA. During the short time that I am here working for you, time will not stand still. Nothing is stagnant. Our earth changes. We grow older. Technology is in constant revolution. We are altered by culture. Less people attend church; they state they are spiritual but are not connected to a church or to organized religion. We Congregationalists cannot stand still - or we will lose - we will not serve God. We must remain open to God’s Holy Spirit to lead us, so we are relevant to the Gospel in our world. e task of the NACCC is to help and provide resources for churches to be healthy and grow. As Interim, I will strive to be a part of what you do in the NA to benet member churches. When we reect on the Book of the Acts of the Apostles, we realize the young church grew because early Christians worked to adjust to the world around them by listening to God’s Holy Spirit. ey lived the Gospel message and made it relevant. When we Congregationalists abide in Jesus, we will be fruitful in love because He is the true vine; God’s Holy Spirit will guide us (John 15).Isn’t that the task, of every congregation, to bring God’s love to this world? e Gospel of Christ is the Word of Love; from the Word of the Gospel, we receive our Daily Bread. As we assemble may we abide together in Jesus. May we vigorously live in Faith, in Freedom, and in Fellowship: gathered to love and praise our God and love our neighbors. You may wonder what I can bring to my tasks. I am a Congregational Minister, ordained in 2006, who loves Congregationalism. I am now married for 56 years to a wonderful wife, a father of a beautiful daughter who teaches art in an inner-city high school, and a grandfather of two (of course brilliant) early teenagers who strive to be in their twenties. I have interacted with all sorts of individuals in my long life in a number of dierent capacities. I hope to bring these skills to bear on what I am charged to do.I ask your indulgence when missteps are made. I look forward to your suggestions on what could be done better. During this interim period, the NACCC cannot stand still. ere is just too much going on. I ask for your prayers for the National Association, its volunteers, its leaders, Jodee Lord, our Moderator, and Rev. Dr. Martin W. Hall, Sr., Vice-Moderator, its professional sta, and for you, the members of each congregation. Please pray for me as I serve you as Interim. And pray for your search committee as they work to nominate your next Executive Director. Let us pray as we work to fulll the NA’s vision of “vital and healthy Congregational Churches, sharing the love of Jesus the Christ.” As we pray, let us as St. Paul advises, “Rejoice always, pray without ceasing, give thanks in all circumstances; for this is the will of God in Christ Jesus for you” (1 essalonians 5:16-18).Together in Christ, I remain, BarryA MESSAGE FROM Your Interim Executive Director
5“For where two or three are gathered in my name, there I am with them” (Matthew 18:20). Listen, with hearing ears, to that promise, when we gather in His name, He is with us. e Creator did not design us to live in this world alone. We need Him and each other. Aer God created Adam, He recognized that it was not good for Adam to be alone, so He made Eve to be Adam’s companion. Fellowship, as followers of Christ, bonds us together so that we can go beyond just regular friendship – we can obtain a deep spiritual connection through Jesus and become adopted into the family of God. Fellowship is a powerful concept that reminds us of the power of human togetherness. rough Jesus, we have been given the gi of grace, forming an intimate bond between God and ourselves. Within this bond, we share a common enterprise and intertwined mission – each of us working for the same cause, uniting to accomplish God’s divine will. True Christian fellowship is more than just coming to the church to socialize. It requires us to contribute, share, and participate. Gathering in fellowship is a time to share the love and blessings we have received from God, to communicate to others how great the love of God is and that, with faith, there is hope for each of us here and now on Earth and in the eternal home awaiting us in the days to come. “I appeal to you, brothers, by the name of our Lord Jesus Christ, that all of you agree, and that there be no divisions among you, but that you be united in the same mind and the same judgment” (1 Corinthians 1:10). Deeply rooted in our faith is the concept of unity. e Trinity symbolizes a perfect example of three separate entities coming together as a strong unit to carry out God’s will. e greatest benet of the Christian life can only be known when Christians are united in the fellowship of God’s love. Fellowship is a gi of God’s love. “And over all these virtues put on love, which binds them all together in perfect unity” (Colossians 3:14). God tells us that love is important because He never wants us to be alone – He made us to need each other. When Jesus sent His disciples out, He sent them two by two, for two are better than one. We all need the love, help, and support of friends, family, and fellow believers. Coming together is a great way for each of us to grow in our faith, sharing our skills, experiences, and the lessons we’ve learned to help each other. “My brothers and sisters, when you meet together, one will sing, another will teach, another will tell some special revelation God has given, one will speak in tongues, and another will interpret what is said. But everything that is done must strengthen all of you” (1 Corinthians 14:26). When we fellowship, we all become wiser, drawing from each other – uniting to accomplish God’s divine mission.Yet even this is insucient without the daily companionship of God the Father, Son, and Holy Spirit. e foundational relationship with Christ determines where we stand with Him in our spiritual life. We must recognize God’s will and allow it to be foremost in our lives. Our fellowship with the Trinity and the people we surround ourselves with teaches us the will of God is foremost in our lives, allowing us to accomplish the will and purpose for which God brought us into this world. Fellowship is an action word that expresses an inward reality in outward ways for the mutual benet of God’s people. As believers, we enter fellowship with God, Jesus, and other believers. Paul tells us that “God is faithful, by whom ye were called unto the fellowship of His son Jesus Christ our Lord” (1 Corinthians 1:9). Moses reminded the people of Israel of the faithfulness of God. “Know therefore that the Lord thy God, He is God, the faithful God, who keepeth covenant and mercy with them that love him and keep His commandments to a thousand generations” (Deuteronomy 7:9). e Lord Jesus invites us all, “Come unto me, all ye that labor and are heavy laden, and I will give you rest. Take my yoke upon you and learn of me; for I am meek and lowly in heart: and ye shall nd rest unto your souls” (Matthew 11:28-29). I nd great assurance and comfort when God tells us that where two or more are gathered, there He is also. My greatest joy is when God and I are the two. “But if we walk in the light, as He is in the light, we have fellowship with one another, and the blood of Jesus, His son, puries us from all sin” (1 John 1:7).by Elizabeth Gaskoby Rev. Dr. Barry W. Szymanski Interim Executive Director National Association of Congregational Christian ChurchesElizabeth 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 Foundation of CHRISTIAN CHRISTIAN FELLOWSHIPFELLOWSHIP
6Our rural mail carrier recently deposited a large manila envelope in our mailbox. Its return address indicated that it was sent from Zion United Church of Christ of Decatur, Indiana, where I served as pastor in the 1980s. We have received such a mailing from Zion Church every February for the past thirty-ve years. Its contents seldom dier. Always included are Zion Church's most recent annual report, an up-to-date church membership directory, promotional materials emphasizing one of the church's current mission focuses (oen the One Great Hour of Sharing oering), and a booklet comprised of forty-seven devotions written by members of Zion Church. Serving as a Lenten devotional booklet, there is one entry for each day from Ash Wednesday to Easter Sunday.Little did I know that when introducing and advocating this writing project back in 1985, it would continue to be published annually, such that this is now its fortieth edition and has become an established tradition that enriches the membership of the church and others during the Lenten season.For several years, the National Association of Congregational Christian Churches has made available devotional booklets for both the Advent and Lenten seasons. e devotions contained in each of these two seasonal (Advent and Lent) resources are contributions from members and friends of our National Association churches.My proposal is that congregations supplement these devotional booklets with congregational writing projects featuring collections of devotions for the Christmas and Easter seasons. My hunch is that every congregation has members and friends who enjoy putting pen to paper or ngers to the keyboard and who create everything from poems and sonnets to short stories and memoirs. us, a signicant opportunity exists for most congregations to pursue this undertaking of spiritual and community engagement.Writing for these two liturgical seasons would not replace or diminish the NACCC's Advent and Lenten publications but rather augment them by producing collections of devotions for the two additional seasons. Written by members and friends of a given congregation, the rst would include thirteen devotions – one for each day from Christmas Day to January 6 (Epiphany). e second would oer y entries – one for each day from Easter to Pentecost.What steps are involved in completing either or both of these writing projects?1. e project receives the approval and advocacy of the church's ocial board, Board of Deacons, and/or council.2. e project is announced six weeks prior to the start of the Christmas and/or Easter seasons.3. e pastor or other designated leader selects appropriate biblical texts upon which the devotions are to be based. (An alternative approach is to have the writers select their own texts upon which they will do their writing. For example, either of the two or both collections could consist of writings based on the favorite passages of the writers. It is okay if more than one writer chooses the same text.)4. e selected texts are then listed on a sign-up board that is placed near the entrance to the sanctuary or some other easily accessible and visible location. (e texts may also be published in the church newsletter – either in paper or e-mail format.)5. Allow a two-week period for sign-ups.6. Contributors can begin their writing as soon as they assign themselves to a particular text.7. Each devotion should not exceed 250 words.8. e completed devotions are to be submitted to the church oce by Lawrence H. BalleineWriting for the Seasons
7 at least three weeks prior to either the Christmas or Easter season.9. e rst two weeks of the three listed in step 8 are to be devoted to the proofreading and production of the booklet by church oce sta and/or volunteers. (Congregations are free to determine their own method of production; however, they may desire to follow the same process used in the production of their newsletter.)10. e nal week is used for the distribution of the completed booklets.Why engage in such a project?1. It helps to dispel the myth that Christmas and Easter are one-day celebrations and replaces it with the truth that both Christmas and Easter are seasons.2. It provides an avenue by which the writers can practice and oer their talent (writing) and share their faith with others.3. Such sharing may result in the spiritual growth and development of the recipients of the devotions, enhancing their own faith journeys.4. Congregations who decide to pursue the writing of either or both of these sets of devotions oen discover talents among their congregants that, prior to the devotions project, few knew existed.5. e bound devotional books can serve as important images, reminding both their writers and readers that just as the devotions are gathered and bound into one volume, we, who are a part of the church, are bound together as one body in Christ through our common commitment to follow and embody him in thought, word, and deed. Congregations are welcome to engage in either of these two writing assignments. Whatever direction the church chooses to pursue, the devotional booklets (as they are designed to be available just in time for Christmas Day and/or Easter Sunday), become wonderful gis from the church to its members and to all who are fortunate to receive it.by Lawrence H. BalleineLawrence H. Balleine is a 1971 graduate of Lakeland College (now University), a member of Vanderbilt University Divinity School's graduating class of 1975, and a graduate of the Congregational Foundation for Theological Studies. Now retired, he has served Congregational and UCC congregations in Upper Michigan, Indiana, and Wisconsin. He and his wife, Pansy, reside in rural Green County, Wisconsin. They have two adult children and four grandchildren.Writing for the Seasons
8It’s a funny story, how I decided to write this, another account of our favorite church member, the infamous Mrs. Peabody. To be honest, I didn’t plan on writing one for the “Fellowship” issue of e Congregationalist. I don’t want to call it writer’s block or anything like that. I just didn’t have any inspiration for another story at the time. at was, until I was on a ight to the Annual Meeting and Conference in Spokane and was hit with a memory. I am still not sure why that particular memory surfaced, I was just sitting on the plane, and it came ooding in. Not many people know this about me, but I was raised in what was deemed at one time a “mixed marriage.” My mother has always been a devout Roman Catholic (Saturday Mass at 4:30 pm), and my father has attended the same church, St. Paul’s UCC, in Indianland, Pennsylvania, his entire life – from infancy on. St. Paul’s just celebrated their 275th anniversary, and St. Paul’s is the “Sunday” church I knew as a child. It is also where this story takes place.So, based on the memory that arose on my ight and what we know and appreciate about our favorite church member, I present to you, my friend and reader, Mrs. Peabody and the Church Picnic.Does your church have picnics? Not potlucks, but annual church picnics. Where I was raised in Pennsylvania, they were a “thing” and, surprisingly enough, still are. Once a year, the church rents out a local park on a Saturday aernoon and comes together for food, games, bingo, conversation, worship, and the most wonderful event, in my opinion, the cakewalk. Oh yes, dear reader, I hope you have experienced an organized church cakewalk. Now, cakewalks dier from church to church and even tradition to tradition. Growing up, ours was fairly simple, you all lined up in a large circle with a spinning arrow on a stand (that arrow still exists in the church’s storage – I happened to see it last time I visited), paid your 50 cents, and walked in the circle while someone played music. e music stopped, you stopped walking, the arrow was spun, and whoever it landed upon won the dessert another volunteer was holding up. is particular year, there was a homemade chocolate cake that I was told had a fruit lling and was completely covered with chocolate icing, icing that was covered with strawberries and raspberries! Now, I am not one for sweets, never have been, but that cake looked like something out of a dream, and I vowed I was going to win it. at day, my dad gave me 2 dollars and the freedom to do with it what I pleased. My thoughts on that were simple, I was a ten-year-old kid who realized the food was free and there was a keg of root beer (in Pennsylvania, you could get kegs of either root beer or birch beer, which was wonderful for occasions such as this), so I was good to go there, and the bingo prizes didn’t look all that great to me. I did the math in my head and gured out that at 50 cents a spin, I could participate in the cakewalk four times. Even though I only wanted one cake, I decided this was the best course of action. e volunteer held up an apple pie. Okay, I thought, not the chocolate cake, but I still have three more tries aer this, and I can hold o if I want to – I guess I will go for it. e music began, and we started walking. e music stopped, the arrow was spun, and wouldn’t you know it, it landed on me! I took my apple pie and walked over to where my parents were sitting with friends. e next was a bundt cake (pass), then a cherry pie (pass), followed by a pecan pie. Now, my father loves pecan pie, so I got in the circle. e music started, we started walking, the music stopped, the arrow was spun, and behold, it landed on me again! With a huge smile on my face, I walked over to my dad and presented him with his pecan pie, earning me the Son of the Year award at least for a few days. A few more items were given out, and then a batch of homemade donuts was put on display. Now, they were, and still are, my mom’s favorite, so I decided, well, they must be saving that chocolate cake for towards the end, so what do I have to lose but 50 cents? Once again, I took part, and once again, the arrow was spun, and can you believe it, I won the donuts! is had to be the best day of my life, or at least it was for my by Rev. Justin Nierer Mrs. Peabody and the Church Picnic
9parents. I gave the donuts to my mom and decided to hang out with my friends while I waited for that chocolate cake to be presented. at was when I heard “her” calling my name. You see, my friend, our Mrs. Peabody wasn’t just a church member extraordinaire. She was, of course, the chair of the church picnic committee/council. “Mr. Nierer," she said, "how many items have you won in the cakewalk?” With a glean in my eye and a huge smile on my face, I answered, “ree – an apple pie, a pecan pie, and a batch of donuts.” “Just a reminder, Justin, that three items is the limit. We have to allow other people to win things.” Now, believe it or not, I am telling the truth – when I was a kid, I never wanted to get into any kind of trouble. I followed the rules and always tried to stay below the “disciplinary radar,” if you will. is day, though, something ignited in my ten-year-old heart because my response wasn’t, “Okay, I understand.” It was, “at’s not fair! I still have 50 cents, and that means I can still participate!” is got the attention of my parents and other adults in the area. One of them being the head deacon, Mr. Weathers, who was also a school administrator and had heard what was going on. “Now Dolores,” he said, “if young mister Nierer wants to go back into the cakewalk, let him go back into the cakewalk. It's silly to limit the number of times someone can win. at doesn’t even happen in Atlantic City.” – which many of them frequented since the local Catholic church took monthly bus trips. Everyone had a good chuckle except for you know who, who looked at me and said, “Fine, Justin, go ahead. What are the chances of you winning again anyway.” To that, I replied, “No, I’m waiting.” “Waiting for what?” “I’m waiting for that chocolate cake!” “You already won all those other things. Why do you want a chocolate cake as well?” “Well, ma’am, the apple pie was just luck, the pecan pie was for my dad, the donuts were for my mom, and that chocolate cake with the fruit lling covered in chocolate icing which is covered in strawberries and raspberries, the one that looks like it was made by God, Himself, that cake is mine.” “Well,” she said, “you are going to be quite sad when you don’t win it. Have you thought about that?” To that, I responded, to the amusement of all who were listening, “Not really, it’s not my 50 cents. My dad gave me two dollars to start.” With that, she glared at my father, a glare that many a parent or grandparent had gotten when their child hadn't acted in accordance with the Peabody Rules of Parenting and Church Etiquette, and walked away. I waited for what felt like forever to a ten-year-old, but nally, they were going to present the chocolate cake, and I was right – it was the very last item of the cakewalk. Because it was the last item, and because you could taste its phenomenal deliciousness just by looking at it, it seemed like everyone at the picnic was in that circle, including the head deacon, Mr. Weathers, and, you guessed it, there Mrs. Peabody was, in the large circle of people, ready to pay her 50 cents. e cake was held up high, the music started, and we began to walk. I noticed we walked a little longer than usual, which I assumed was to build up the suspense. Finally, the music stopped, the arrow was spun, and it landed. Right. On. Me. My dear friend and reader of this story, through the years as a pastor, I have eaten a lot of dierent types of cake. Again, I am not a huge fan of desserts, but you do what you have to do. To this day, I have never tasted anything as good as that chocolate cake with fruit lling, covered with chocolate icing that was covered with strawberries and raspberries. at cake was beyond delicious because it tasted of two things: childhood dreams and sweet victory. by Rev. Justin Nierer Mrs. Peabody and the Church Picnic 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!
10What do German Mennonites in the state of Durango in northern Mexico, Mexican evangelicals, and a white Congregationalist have in common?In my 21 years of ministry from the Rio Grande along Mexico’s northern border to where the Rio Suchiati separates Mexico from Guatemala in the south, one of the most unique fellowship experiences I have ever had took place on the at plains of the state of Durango. ere thrives a German Mennonite community that has followed a winding trail from Germany to Canada and then down south to Mexico. As our ministry caravan of vehicles entered the region, wooden barns, impeccable farmyards, milking cows, and perfectly straight rows of corn reminded me of my childhood visits to my German Congregational grandparents’ farm in Iowa, a totally unexpected experience for me in Mexico! In order to carry out that particular medical caravan, our volunteers would speak in Spanish to bilingual members of the community, who would then translate the instructions into low German for their family members and friends. While communication required patience and, sometimes, multiple attempts, fellowship owed! Smiles, free medical attention, and German Scripture booklets crossed the cultural and language barriers in a single leap!In fact, the Gospel of Jesus Christ is what has made this fellowship between German Mennonites and Mexican nationals possible. e German Mennonites, while being Mexican citizens, live in very isolated and protected communities that preserve their language, traditions, and customs. Despite sharing the same country, and county, as national Mexicans, the two communities have very little contact. Distrust has grown from the dust and dirt of not understanding one another’s languages, cultures, and value systems. However, each year that our Mexican national team has arrived on these at plains, the weeds of distrust have been pulled out one at a time, and understanding, love, and trust have begun to ourish…and fellowship is born!Next to the medical mission site stands a small nursing home where some of the elderly German Mennonites spend their last days. We received a request to visit one of the bed-ridden patients to attend to his medical needs. I accompanied our team members and entered into one of the sweetest moments of fellowship I have ever experienced. While our physician attended to bed sores and ingrown toenails and our therapist attended to sti joints, the patient’s wife and I began a beautiful conversation, starting with my last name: Claassen. I had to come all the way to central Mexico to nd families who shared my last name…and spelled it right! Soon, the family album was pulled down o the shelf, and I entered into her world…children, grandchildren, marriage, illness, history, and hope. Fellowship...because of Christ!e next day, I received an incredible gi...a handmade German Mennonite dress in one of my favorite colors! I was promptly pulled aside by one of our hairstylists, who oers free haircuts as part of the medical mission, and given two appropriate long braids. I quickly removed my ministry polo shirt and donned the dress, needing guidance from a local community member because I simply could not gure out how to button it up! Hand signals suced because we had no shared language! Only the language of love!at aernoon, more smiles abounded as the German Mennonites found great joy in the white German/Dutch/American on Mexican soil wearing one of their dresses! at was fellowship...sharing! Shared food, shared pain, shared stories, shared smiles…sharing Jesus!So, what do German Mennonites in the state of Durango in northern Mexico, Mexican evangelicals, and a white Congregationalist have in common? Fellowship through Jesus Christ!Julie Claassen grew up in southeast Michigan and, in her formative years, attended Mayfair Plymouth Congregational Christian Church in Toledo, Ohio, where her father, Rev. David J. Claassen pastored for 40 years. By God’s grace, she has served as founder and director of Fishers of Men Ministries, a recommended mission of the NACCC, for 21 years. She lives in central Mexico with 9 of her 25 children and finds special joy in her 5 grandchildren.by Julie ClaassenFELLOWSHIP FLOWS
11Dale Robert Haaheim Bob Haaheim passed away peacefully on April 6, 2024. Born on July 3, 1938, in Minneapolis to Evan and Gudrun Haaheim, Bob graduated from the University of Minnesota with a degree in mathematics and later earned a master’s degree, as well. He taught for 34 years in the Minneapolis and Richeld school districts and served in the Air Force Reserves during the Cuban Missile Crisis. Bob loved ying, travel, and adventure and was an active member of Mt. Olivet Lutheran Church and Congregational Church of Soquel. A devoted husband, father, grandfather, and great-grandfather, he cherished his family and will be deeply missed. Charles Henry HallCharlie Hall, 89, passed away on April 13, 2024, surrounded by his daughters. Charlie was a graduate of Boston University – where he met his future wife of 44 years, Connie Crowell – and Bangor eological Seminary. He served Congregational Churches across Maine, Illinois, Massachusetts, Michigan, Iowa, and Connecticut. Charlie was passionate about building models of early American sailing vessels and loved animals, always having a cat companion. His love and devotion to his family, parishioners, neighbors, friends, and strangers will live on in all who knew him. He will be missed for his wisdom, wit, compassion, and sense of humor.Peter Rolf Kalk Brenner Rev. Dr. Peter Brenner peacefully passed away on April 16, 2024, at Liberty Commons in Chatham, MA. He is survived by his devoted wife of 54 years, Bonnie, sons Erik (Veronica) and Tim (Ami), and grandchildren Sebastian, Samuel, Benjamin, and Sienna. Born March 18, 1944, in Germany during WWII, Peter was adopted by Air Force Chaplain Colonel Arthur E.K. Brenner and his wife Trudy. He earned degrees from Emerson College, Hartford Seminary, and Chicago eological Seminary. A UCC minister for 50 years and a Navy Reserve Chaplain for 21 years, Peter also authored two books. He leaves a legacy of love, faith, and service. David Alfred Lord David Alfred Lord, 80, of New Brighton, MN, passed away on April 21, 2024. Born February 1, 1944, in Binghamton, NY, to Ila and A. Taylor Lord, David graduated from Hartwick College and Andover Newton eological School. He married his beloved wife of 52 years, Cindi Weston, in 1971. David started his career as a chemist with Dupont, then served as a pastor for 19 years before teaching chemistry. Passionate about Scottish Country Dancing, women’s hockey, and woodworking, he is survived by Cindi, sister Eleanor Stethers, daughter Bethany (Ross) Penna, and granddaughters Fiona, Skylar, and Evelyn. He will be deeply missed.Robert Bentley Rev. Bob Bentley was born November 9, 1928, in Gunnisonville, Michigan. Raised by his grandparents, Belle and Henry Bentley, Bob graduated from J.W. Sexton High School in 1947 and earned a degree from Olivet Nazarene College in 1960, where he met his wife, Marlene Bean. In 1966, they welcomed their daughter, Mary Kay. Bob served as a minister in various denominations for 30 years and loved owers, managing VanPeenan’s ower shop and maintaining a garden. Aer retirement, Bob and Marlene settled in Laingsburg, where he cherished his time with his granddaughter Hadley. James P. Hart Rev. James Hart, age 89, of Pittsburgh, Pennsylvania, passed away on Tuesday, February 13, 2024. Beloved husband of the late Joyce Ann Hart, loving father to James (Roxanne) Hart and Jerey (Andy Steinem) Hart, adoring grandfather to Jonathan (Julia) Hart, and cherished great-grandfather to Avery Mae Hart, James was a minister member of the National Association of Congregational Christian Churches, where he served on the Division of Ministry. He also served as a moderator of the Western Pennsylvania National Association of Congregational Christian Churches. In his free time, James enjoyed RVing. Paul Newell Ray Rev. Paul Ray, 85, of Rochester, WI, passed away peacefully on July 4, 2024, surrounded by family. Born January 11, 1939, in Spring Green, WI, Paul graduated from Chicago Bible College and Western eological Seminary. He married Agneta Gustafsson in 1963, and they served congregations together for over 61 years. Paul was active with the NACCC, authored hymn lyrics and poetry, and wrote a forthcoming book on Genesis. Known for his jolly laughter, welcoming hugs, and Green Bay Packers support, Paul’s legacy of faith, love, and service will continue to inspire all who knew him.
12Each year, our National Association gathers as member churches, volunteer leaders, and ministry and mission partners to celebrate the past year’s achievements and appreciate the unique organism we call the NACCC. ere is a sense that we are hosting a family reunion. Annual Meeting and Conference (AMC) attendees include both long-time participants and newcomers to the historic Congregational movement. We gather to be inspired, challenged, and encouraged in our work. Some of the most stimulating and productive moments of the AMC occur around tables where our passionate people discuss their ideas and the future of the NACCC. In these conversations, with people like Mark McCormick, Laura Hamby, Ron Tolliver, and many others, we explored topics such as nding a church in areas without NACCC presence, embracing diverse Christian traditions within our association, handling situations with rogue ministers, and developing new churches that embody the Congregational Way.ese topics are in the thoughts and minds of our most engaged leaders within the NACCC. I hope you, the reader, will also enter the arena of ideas as we think creatively to grow the NACCC. Rev. Dr. Gerry Krupp NACCC Director of ProgramsI have a confession: I love a good conference, seminar, or symposium. Anytime an interesting group of people gather with a coee service, I get excited. So, I was really looking forward to this year's Annual Meeting & Conference in Spokane, WA. e AMC is the one time each year I can meet with member churches, NACCC constituents, and donors in person to hear of the excellent work being done, see the local impact of the sta’s work at the NACCC, and feel the strength of the mission that drives us all.Last year was my rst AMC, and as a new sta member of just six weeks, I simply observed. is year, I aimed to meet as many people as possible, hear their stories, and share my own experiences. I took on a more active role, engaging in conversations before and aer meetings, most of which happened on the Spokane River Centennial State Park Trail.I have several takeaways from Spokane, but I think the most important is to make myself more available to continue those robust conversations throughout the year so I can better share the story of the NA triple C. Kristin Ward NACCC Director of DevelopmentOur goal for attendees of the NACCC Annual Meeting & Conference is that they feel well taken care of during the meeting. Meticulous planning and preparation for the event behind the scenes make Reflections on the AMC from Your NACCC Staff
13watching it unfold both very satisfying and a learning experience for future meetings. Connecting in person with church members during the Annual Meeting presents invaluable opportunities. By sharing meals with new faces, I learned from their diverse experiences. Cynthia Hardy expressed her challenges with church growth. Stacy Green described how things have changed in Portland and Seattle, where she used to travel with a youth group. Nancy Hayes, returning to the Annual Meeting now that her kids are grown, shared her intent to attend next year as well.As this was my second Annual Meeting, I also caught up with familiar faces from last year. Rev. Daniel Schlor reported that his church welcomed 12 new members and performed 9 baptisms this past year. Justin Berkobien shared about concluding his ministry with Oneonta to focus on the homeless in his area. Jim Schibsted told me about how one magazine-featured wedding at his church prompted 55 more weddings, enabling the church to provide more mission support.I le this year’s Annual Meeting full of appreciation for the illuminating time spent with NA members and the connections we built that only face-to-face encounters can accomplish. Andrea McCall NACCC Executive Assistant Attending the Annual Meeting & Conference was an enlightening and rewarding experience. e event provided a great platform to connect with experts, share insights, and learn about the latest innovations. e interactive workshops were particularly insightful, oering valuable perspectives on our society's challenges and opportunities.Networking was another highlight of the event. I had the opportunity to exchange ideas, build on old and create new connections, and gain fresh perspectives. e collaborative atmosphere allowed for meaningful conversations.e keynote speakers were truly inspiring. e diverse range of topics covered throughout the meeting ensured that there was something for everyone, regardless of their specic interests.Overall, the Annual Meeting & Conference was a valuable experience, providing a wonderful opportunity for professional development, networking, and fresh insights. Laura Wright NACCC Church Services Coordinator I was grateful to have boots on the ground as a member of the NACCC sta at the 2024 Annual Meeting and Conference, watching God at work every day. It was consistently and joyfully evident throughout the event that relationships among attendees and with Mission Partners were being built, strengthened, and restored. One attendee was so deeply touched and healed by the stories shared by Carol Seppilu during Footsteps of Faith and the worship with Music and Mission Partners that when she called home, her husband said, “You sound dierent.” She responded, “I am.”I handed out more tissues this year than ever before. Hearts were touched during the choral tribute and Necrology, honoring those who served the NACCC faithfully. e MOMC’s time with Mission Partners was lled with intimate sharing, prayer, and deep conversation.e conference was a whirlwind of activity for sta members and Meeting Planner Jessi Bauer-Phipps. We communicated constantly, managed tasks in the “oce,” and shared meals while addressing any needs that arose. Our goal was to be accessible, approachable, and accountable.ank you to everyone who worked diligently to make this amazing meeting happen. It’s an honor to work alongside you! Julie Robie NACCC Missions Coordinator Reflections on the AMC from Your NACCC Staff
14The Vitality Ministry Council of the NACCC works for the support and strengthening of church life in member churches. is includes a range of activities for developing clergy and lay leaders, nding and promoting practical church resources, and cultivating opportunities that enhance the vast range of issues that comprise church vitality. at can admittedly feel like a lot of jargon, with the specics of how that looks from day to day a little bit dicult to discern. Keeping things simple by focusing on the theme of ways to help churches and clergy be vital in their ministry does a pretty good job of summarizing our goals. e VMC is involved in programs and events like the Congregational Fellowship for eological Studies, the Lay Ministry Training Program, and the annual Convocation retreat that those connected to the NACCC may already be aware of, but we are also always looking for opportunities to bring even more vitality right to the people, to respond to need or provide opportunity.We are fortunate that we oen get to hear amazing ministry stories from member churches that give examples of people experiencing vitality and impacting others. We also take seriously the responsibility to listen to where member churches are dealing with obstacles as they do their best to follow God toward a vision that could bring vitality. e VMC is comprised of pastors and lay leaders from around the country, each in a unique context, so sometimes those stories even come from within. Even in such a microcosm, these stories represent the range of creative ministries, struggles to push through, and signs of hope that are happening all across the NA.For instance, VMC member Robin Carden pastors a church in northwestern Michigan. Two years ago, she worked with their county 4-H extension agent to start a tap-dancing club called Tiny Tappers for children ages 5-7. Soon aer, they started another 4-H club called Tap Time for children ages 8-12. When parents expressed interest in tap dancing, they started the Timeless Tappers. is was clearly an opportunity with a lot of potential for fellowship and joyful expression, especially because there is no dance studio in their county, and many kids and families have trouble nding good, aordable activity programs nearby. In time, Robin grew enamored with the idea of having these clubs meet in their meetinghouse. She approached church leadership about installing an instruction and rehearsal space in their building. ere was interest and support, but it was still quite an undertaking to face.Or consider the church that VMC member Robb Tarr serves in Ohio that has a community garden on its property that donates what it grows to the local food pantry. is fruitful ministry full of community collaboration convened even some unexpected partners. In particular, a large group of adults with disabilities from Goodwill were doing weekly activities with church members, with one of their favorites being volunteering in the garden. ough many of them had mobility issues and used walkers or wheelchairs, they sought to serve earnestly at every chance. Available resources to install specialty garden beds on stilts allowed participation options that didn’t involve bending down, but participation for these faithful friends still involved navigating over bumpy terrain. e church strongly desired to be as welcoming, inclusive, and empowering as possible, but the options for better surfacing felt out of reach.Finally, another pastor who serves on the VMC, Mark Tanner, has been convening some church friends to go on regular walks around their town in Maine. It’s good exercise that also helps them feel more connected to their community. It didn’t take long for kids waiting for the bus during the regular morning walking time to recognize Mark and his companions. Greetings, pleasantries, and occasional presents of snacks or gi cards for the kids became a new part of the morning ritual, which naturally brought out parents wanting to conrm everything was in good order with these new adults their kids were such big fans of. Now, somewhat unexpectedly and completely organically, Mark and his fellow walkers have a vibrant new community they are a part of that feels full of potential for continuing to deepen relationships that are already rich with support and maybe even discern what collaborations for the by the NACCC Vitality Ministry CouncilGRANT OPPORTUNITIES FOR SHARING VITALITY
good of this group and the town could emerge.e VMC knows that these three examples are just drops in the ocean of what God’s people across the NACCC are doing in living out their faith as God leads. Across the country, churches are being presented with new outlets for long-established ministries, identifying new ideas for expressing foundational values with previously unanticipated people or means, and feeling called to be responsive to issues that emerge from sharing life with those around them that simply cannot be ignored. Nothing could be more vital for the experience of salvation life in our churches and communities. So, nding ways to support these eorts seems essential to the Vitality Ministry Council. We aim to help get things started. We aim to push developing eorts over the humps they are running into. We aim to convene as resources for each other as Congregational colleagues and spiritual siblings – giving inspiration, exchanging best practices, and celebrating the coming of the Kingdom together, even in places we’ve never been ourselves.anks to its designations from the NACCC and Congregational Foundation, the VMC has resources available in the upcoming year to strive for those aims by providing “Sharing Vitality” grants to support stories like those of Robin, Robb, and Mark all across the country. Stories that we haven’t yet heard and can’t wait to. e VMC is prepared to oer 10 one-time grants to active member churches (or church cohort groups) of $2,500 each to support new or expanding ministries or projects that involve churches being exploratory, ambitious, collaborative, and generative as a way to enhance the vitality of the local church and its surrounding community. Here are the key details about the grants:• All active NACCC member churches can apply. A church cohort anchored by an active NACCC member church can also apply, even if it includes partner organizations. Cohorts may be formed by geography, ministry anity, etc.• Applicants must submit a proposal of no more than 3 pages, which should include a narrative of the project goal and a simple budget for use of funds. • Awardees will receive notice of award in December 2024 to receive funding and begin projects in January 2025.• Churches and/or cohorts can apply for any amount up to $2,500.• Awardees will coordinate with the Vitality Ministry Council and NACCC sta when applying and as projects progress, including about ways their ministry lessons and examples can be shared with other NACCC churches looking for ministry options that could be adapted to their context.• Program information about those awarded and their midway progress through the year will also be shared by awardees at the NACCC 2025 Annual Meeting and Conference in St. Louis.Hopefully, you have come across promotions for this program over the summer. If not, you can contact members of the Vitality Ministry Council or the NACCC oce to get whatever information you need. If you or someone you know believes this grant could support vitality in your context, we hope you’ll submit a proposal statement to the Vitality Ministry Council through Laura Wright at lwright@naccc.org by November 1, 2024.As it turns out, folks at Sutton Bay Congregational Church, where Robin serves, had the means and skills to install special ooring and mirrors in a room in their building and even donate money for tap shoes. ey are providing this cost-free opportunity for constructive, healthy, and fun aer-school activities, especially for kids at the walking-distance local elementary school. ese tap programs have brought new vitality to their faith family. ey are sharing Christ’s love by welcoming these tappers, their families, and their 4-H partners into their meetinghouse and hearts.Similarly, a city grant came up that Gahanna Community Congregational Church and Robb could apply for that ended up paying for special plastic accessibility panels that the church installed with the help of a local high school student service club. is greatly increased the participation capacity for folks who use devices for mobility assistance, as well as chances for everyone to deepen bonds while volunteering together.Unfortunately, those opportunities to push vital ministries into new potential don’t exist in every moment or circumstance, but that doesn’t make the ideas that are hitting those walls, or the people with amazing hearts of service doing everything they can to be faithful to God’s call in their ministries, any less incredible. Our hope is that for many churches this year, the “Sharing Vitality” grants program can be a support like what Robin and Robb’s churches were able to nd.e story of Mark Tanner, Skowhegan Federated Church, and the walking club is still very much open. Who knows how God will keep developing those relationships and opportunities? Who knows what resources God will reveal to help inspiration come to pass? e Vitality Ministry Council knows the same is true of so many NA churches. We hope this grant program can be one helpful chapter of all that is emerging. Apply for a grant, share your brilliant ideas and insightful learning, and see what gis God can make us to each other as the Book of Life unfolds. by the NACCC Vitality Ministry Council15
1616e Foundational EventAs a child, I learned what my parents would do to maintain fellowship. My father was a mail carrier in Detroit during the 40s. One day, a young couple moved in a few houses down from ours. My parents went out of their way to welcome their move to the neighborhood. Others were not of the same mindset – a non-white family was not to be in the neighborhood because that would negatively aect property values. A cross was burned in their front yard, and my sister was roughed up because of my parents’ friendship. Not long aer the encounter, my family moved to Ohio for my dad to attend Oberlin Seminary. e issue remained alive for our family. Not all fellowship happens in the church, and not all mission begins there, but fellowship emerges from our faith acts out in the world.First EncountersSome years ago, when I was a kid delivering newspapers, I came across a woman who was always scraping together enough to pay for the paper. Over time, she and I developed a friendship, and I learned of the wonderful work she did weaving rugs. She was humble and didn’t like to talk about her limited resources, but I knew enough to focus on her rugs. e church bazaar came along, and I wanted to involve her in a booth. When I voiced my idea and my concern for her, my dad was on it, helping to nd ways for her to be included in the bazaar. at was the beginning of my involvement in mission work. I learned that being clear about mission leads to fellowship. More than 60 years later, I hold that memory in my heart. It was nothing more than a brief encounter, but it has made all the dierence, as it directed me toward mission, perhaps because of the fellowship that took place between us. I still remember her excitement at the prospect of selling her rugs. Delivering the paper to her was always special aer that encounter.A second instance of the intertwining of fellowship and mission occurred while I was delivering newspapers on that same route. e 4 a.m. grind of getting up and dressing for a -20-degree temperature was a challenge for a young teen. e route felt long, and the winds would chill me to the bone. I grew to long for a warm place to be out of the cold. So, I was amazed one morning, while slipping a paper through a storm door, that the inside door swung wide, and on the other side was an old man ushering me in to share the warmth of his re. Prior to that encounter, I’d only seen him as the town drunk.From that rst morning on, he’d meet me at the door, ready to share a warm respite and a look at the sports page. It wasn’t long before the morning visits included a cup of hot chocolate and a valued time of encounter, which was good for both of us. e depth of that encounter I only fully realized once he passed.Fellowship PrizedAs life played out, my lottery number came up, and I was sent to Vietnam. We lived with a new terminology in Vietnam that played on our lives. “Back to the World” – meaning a return to the US, a return home – was almost a mantra, showcasing a mindset of separation from all that is good. Living in that way le one in need of fellowship - a lifeline to something that made sense and connected one to home and values.How blessed was I when care packages began coming from friends and churches I had worked with or been part of while growing up. All across the country, from Washington to Massachusetts, they remembered I was in Vietnam. So many of the guys around me were totally forgotten, until our churches stepped up to remember them too. at connection was so important to me that I can’t show enough gratitude for it, even today.A few months into my time at Phu Bai, I was positioned on top of a bunker with a companion and told that troop movements indicated that our position on the runway would likely be overrun by thousands of Vietnamese guerilla ghters. We were to guard the area as best we could, but the outcome could be horrible. at night, the two of us confessed to each other that we were conscientious objectors, which made the prospects even worse. e one good thing that came out of it was clarity about my Christian service. If I was to survive, I knew my educational and service path moving forward. I look back on that and recognize how important that connection to the churches was for my life. MISSIONMISSION and FellowshipFellowship
17Country Church Mission and FellowshipWhile a Congregational Foundation for eological Studies student at Earlham School of Religion, I served a rural Presbyterian church at Morning Sun. Aer announcing the rst youth gathering from the pulpit, I found that a 30-year-old man with cognitive disabilities and his father were to be the start of my youth ministry. My time with them taught me that fellowship comes in many forms and that human need can be addressed in unanticipated ways. I came to realize that true fellowship may happen in ways that we never expected. is was a lesson that followed me throughout my ministry, perhaps because I failed to meet the need in the short term.e church’s 100th anniversary came a year later, and by then, we had a youth organization going strong. e adults wanted to celebrate with a barbeque and a square dance, but the youth wanted something dierent. Our mission that year was to capture the imagination of the youth and help them see their place in the church, so we organized a bicycle trip from Indiana to New England, traveling 1,200 miles and staying with several Congregational churches along the way. Television and newspaper reporters covered the event from West Virginia to New York and Connecticut. e trip, of course, strengthened the relationships among our church body, but its most special impact was the fellowship it facilitated between our home church and the churches we visited along the way.Ministry as an Act of FellowshipOne day, the National Association's Missionary Society announced a trip to Mazahua Mission in Mexico. I knew I had a recently retired nurse in the congregation who would be a perfect t, so I popped it into the newsletter to see if she’d bite. e next time I saw her, she announced that she had volunteered. Slowly but steadily, our participation in and preparation for this work began to strengthen the quality of our fellowship. One year later, a pick-up truck loaded with wheelchairs transported the three of us to central Mexico. It was an exciting trip lled with new experiences that enabled our fellowship to grow by igniting our missional relationships.Later in my ministry, I became very unsettled by the manner in which Hispanic members of our community were being treated. I chose to become more personally involved by spending Sunday aernoons for the next year attending a Spanish-speaking congregation. At rst, I was looked upon with suspicion but, over time, came to be accepted. One Sunday, the pastor was called away for an emergency, so the congregants looked to me to lead communion. In broken Spanish, I led the service on the y - an experience that settled me and le me feeling respected and included. When a member of my own church asked to come along with me to the Spanish-speaking congregation, I was delighted. Sometime later, the pastor of the Spanish-speaking congregation came to lead a Bible study in our church for a group that was forming a new congregation. rough sharing space, amazing new relationships developed that blessed our church and community. True fellowship changes us and makes us His!Fellowship Global and LocalMy visits to global missions and ICF missions have grown over the years, and I love global missions! Yet, for some reason, I was drawn to encounter mission and fellowship in a new way. A few years ago, I experienced a sudden, insistent desire to become more involved in US missions and partake in greater intercultural interaction. With the leadership of Julie Robie, the missions' sta support with the NACCC, we began planning an opportunity for Congregationalists to visit the Cherokee. Our time together was transformational as we came to learn the historical truth about the Trail of Tears and Congregational involvement.In the near future, we will once again head out for a time of learning. e Civil Rights history of South Carolina calls us. We wish to be honest about a terrible past and embrace the African American culture and its many attributes. Fellowship, you see, comes with an honest dose of humility and acceptance. To me, mission is an expansion of my understanding of the world and how God plays a part in it. Fellowship is what plays out as we respond to our awareness of a missional need. by Rev. Richard Miller-Todd Rev. Rich Miller-Todd is a graduate of Earlham School of Religion and a member and retired minister of Berwick Congregational Church in Berwick, Iowa. He enjoys cycling and bicycle repairs, and the WNBA, the Indiana Fever in particular.
1818O ne of the rst books I read on systematic theology was the rst volume of Gabriel Fackre’s e Christian Story. He taught at the seminary I attended (Andover Newton), although he was retiring as I was matriculating. Fackre’s narrative approach to basic Christian doctrine is palatable. In his chapter on ecclesiology, Fackre delineates four models that encapsulate the nature and mission of the Church. For our purposes, we are interested in koinonia, what the author calls “being” the Church.e word koinonia (from the Greek κοινωνία) is oen translated as fellowship. According to Fackre, “Koinonia is the life together of sister and brother in Christ, being the Sto r y.”1 Koinonia goes beyond the fellowship hour aer worship, where people gather in the hall to have coee and donuts (although that is a crucial part of this mark). It is about being united in covenant.A covenant is a relationship of reciprocal love, support, and care. As I have written before, in a covenant, my best interests are your best interests, and vice versa. ink of the feelings and emotions that accompany a covenant as those you share with your closest family members and friends. When a fellow member of a covenant suers, the rest suer. When any member rejoices, so do the others. Members of the Church are not just bound together in a voluntary society. ey are knit together, inextricably bound with one another in the Body of Christ.is, of course, is the term that the Apostle Paul uses for the Church. His lengthiest use of it comes from 1 Corinthians 12. In this chapter, Paul uses the human body as a metaphor for the Church. Just as the body has many members, each with a unique function, so does the ecclesia. Of course, Paul was addressing divisions that existed in the edgling Corinthian community and imposing order onto the developing chaos. Paul cautioned them that no member of the community was more important than any other. All the diverse parts are necessary to make the body as complete and ecient as possible.But fellowship is not just about church order and functionality. It is deeply theological and has its roots in a combination of the doctrines of Creation and the Trinity. Humanity is created in the image of God. is is not about gender, reason, or even the fact that we have opposable thumbs. We reect God’s Triune nature. God’s very essence is that God is a community of persons that coexist in a perfect relationship, and humanity is to reect that relationship in their life together. is is what it means to be made in God’s image. Daniel L. Migliore, in his study Faith Seeking Understanding: An Introduction to Christian eology, writes, “at God wills life in relationship with and among creatures is the faithful expression of God’s own eternal life, which is essentially life in community.”2 As faithful followers of the Triune God, we are to coexist in such spiritually interconnected relationships that reect the economic nature of God’s own being.Our term fellowship is not strong enough to capture the spiritual essence of this. We typically think of fellowship as merely the time we spend together aer church in what many churches call “the fellowship hall.” We need to see our relationship with our sisters and brothers in Christ the way we see those we love the most: our family members and closest friends. We care deeply about those we love. We laugh with them and cry with them.Paul does us a great service by telling us that we are members of a larger body. If you were to harm a part of your physical body, the rest of you would feel it. For example, if you hit your thumb with a hammer, it isn’t just your thumb that would be in pain. Your entire body would know it! Likewise, if something touches you that feels pleasurable — such as the touch of a feather lightly brushing your arm — does not your entire body bask in the pleasure? Granted, Paul was addressing issues surrounding power dynamics and conict within the Corinthian community, but the interconnectedness that 1 Corinthians 12 suggests provides us with great insight into the nature of koinonia.Eastern philosophy has much to teach us in this regard. People who grew up and were educated in the West were schooled in the concept of individuality. Essays such as “Self-Reliance” by Ralph Waldo Emerson; poetry such as “e Love Song of J. Alfred Prufrock” by T.S. Eliot, “e Road Not Taken” by Robert Frost, Fellowship: A Theological Inquiry by Rev. Dr. John Tamilio III
19 19and “e Unknown Citizen” by W.H. Auden; and even the Bible’s own Ruth and Ecclesiastes taught generations of students to think for themselves, to not conform to the norms set forth by society and their peers. Eastern philosophy oers a dierent view. “It has been argued that the essence of the Eastern world view is the awareness of the unity and mutual interrelation of all things, which are inseparable parts of a cosmic whole.”3 For example, “Buddhism…contains the principle of oneness esho funi,” which essentially means that “e (the environment), and sho (life), are funi (inseparable).”4 One nds similar claims in the teachings of Taoism, Confucianism, and even aspects of Hinduism.is is neither an exercise in interfaith dialogue nor is it to suggest that there is a least common denominator among all religious traditions. However, it is to say that the sense of a cohesive unity of people (at the least) is more akin to Paul’s ecclesiology than our sense of being lone rangers in the faith. In his book Calendar: Christ’s Time for the Church, Lawrence Hull Stookey cogently observes, “e church, not the individual, is the irreducible unit of Christianity.”5 is is to suggest that our relationship with God has a corporate nature to it. As the Church, we are united in Christ: manifesting his body on Earth as a collective. e Beatles once sang, “I am he as you are he, as you are me and we are all together.”6 ere is much theological wisdom there, although that was not the objective of the Magical Mystery Tour!Christians share a spiritual connection, one that is just as real and profound as a physical or emotional connection. In fact, it is even more so. When we are baptized, we become part of the Body of Christ and, therefore, one another. e celebrated Baptism, Eucharist and Ministry document (published by the Faith and Order Commission of the World Council of Churches in 1982) states, “rough baptism, Christians are brought into union with Christ, with each other and with the Church of every time and place.”7 e operative term here is union. e rst denition for this word in the Merriam-Webster Dictionary is “an act or instance of uniting or joining two or more things into one.”8 e second denition augments this: “something that is made one: something formed by a combining or coalition of parts or members.”9 e Church is a union in that it is comprised of a combination of an array of people united as one.By Church, I do not mean the place where you worship on Sunday morning, and by people, I do not mean those sitting in the pew next to you. e Church is comprised of all baptized Christians: Protestant, Catholic, Orthodox, and those who do not align themselves with any denomination in particular. ough we dier from one another when it comes to some of the ne points of doctrine, we are all part of the Body of Christ — a unity in diversity.Ecumenical unity should be our goal. If we are faithful to the Gospel of Jesus Christ, we need to see our unity as extending beyond our local churches and denominations. is does not mean that we have to surrender what we believe. Congregationalists do not need to abandon local church autonomy in order to work alongside high church traditions, such as Roman Catholics, Lutherans, or Episcopalians. But we do need to nd common ground, for we have more in common than we realize. Either way, we are one in Christ, and that unity should guide us in our mission more than anything else. As Paul rhetorically asked the divided Christians in Corinth, “Is Christ divided? Was Paul crucied for you? Or were you baptized in the name of Paul?” (1 Cor. 1:13).I’ll give the nal word to one of the greatest Christian devotional writers, Oswald Chambers, who said, “Human fellowship can go to great lengths, but not all the way. Fellowship with God can go to all lengths.” Our fellowship with one another in Christ is far greater than the sum of our parts. anks be to God!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 Gabriel Fackre, e Christian Story: A Narrative Interpretation of Basic Christian Doctrine, vol. 1, 3d ed. (Grand Rapids: William B. Eerdmans Publishing Company, 1996), 158.2 Daniel L. Migliore, Faith Seeking Understanding: An Introduction to Christian eology, 3d ed. (Grand Rapids: William B. Eerdmans Publishing Company, 2014), 82.3 e Basics of Philosophy (online). Published 2024. Accessed July 10, 2024.4 Caroline Hindle, “Everything is Interconnected: How Spirituality, Philosophy, and Science Show that We Are All One,” taken from Learning Mind (online). Published November 21, 2016. Accessed July 11, 2024.5 Laurence Hull Stookey, Calendar: Christ’s Time with the Church (Nashville: Abingdon Press, 1996), 76.6 John Lennon and Paul McCartney, “I Am the Walrus,” from e Beatles album e Magical Mystery Tour (Parlophone/Capitol, 1967).7 Baptism, Eucharist and Ministry (Lima: World Council of Churches, 1982), 2.8 Taken from merriam-webster.com9 Ibid.Fellowship: A Theological Inquiry by Rev. Dr. John Tamilio III
202020H ave you ever wondered what makes a family-sized church thrive amidst a sea of mega-churches and online sermons? Let’s rewind a bit to the early days of Christianity, specically the 3rd and 4th centuries. Churches were expanding without any marketing strategies, social media campaigns, or outreach programs. How? ey attributed their growth to the sheer power of genuine worship and heartfelt fellowship.Alan Kreider, in e Patient Ferment of the Early Church, beautifully describes this phenomenon. He writes, “e baptized Christians knew how powerful the worship services were in their own lives... ey knew that worship services were to glorify God and edify the faithful, not to evangelize outsiders. And yet, improbably, the movement was growing.” is historical insight oers a unique perspective for today’s church leaders. e Power of Genuine InterestIn my experience as pastor of a family-sized church, I’ve noticed something remarkable. When our members invest their most authentic interest in visitors – without any hidden agenda or sense of desperation – it transforms our community. Visitors feel seen, heard, and valued. ey aren’t just another face in the crowd; they are siblings in Christ potentially nding their family at long last!Imagine walking into a church where people – not just the ushers – greet you with genuine curiosity. People ask about your week, your family, and your interests. ey remember your name and follow up on your previous conversations. It’s not about lling pews; it’s about building relationships. And in this age of digital disconnection, touching individuals’ hearts is more valuable than ever.Rev. Peter Morales, in an essay titled “Repel Fewer Newcomers,” brilliantly observed that churches do not lack visitors. A conservative estimate shows that churches attract at least as many visitors per year as they have on their membership roll. Yet most churches aren’t growing. Why is that? Says Morales: “We don’t need to do any outreach in order to grow. We need to do something much harder. We need to reach out to the people who come to us every week – the religiously homeless that are looking for spiritual shelter, the spiritually hungry who are looking for sustenance in religious community.” Why Authenticity MattersAuthenticity or sincerity is the secret sauce that keeps visitors coming back. In a world full of supercial interactions, sincerity stands out like a beacon of light. When people sense that your interest in them is genuine, they are more likely to engage, participate, and eventually become part of the church family.I’ve seen it happen time and again. A visitor attends a service, feels the warmth of our community, and decides to return. Over time, they become more involved, build deeper relationships, and eventually, they nd a spiritual home. ere was a woman who had previously attended the nearest Catholic church. Aer service, I noticed that she would normally exit out the rear of the meeting house to avoid the long line to get to Coee Hour – understandably, as I usually create a bottleneck shaking hands at that door. One day, this woman braved the line to take the shortcut to Coee Hour. “God bless you, Josie,” I said. “You know my name?”“Of course, you’ve been attending almost a year, and I remember that we spoke before.”I’m not saying this one interaction pushed her over the edge, but I will say that the very next data point we have on her is that she joined as a member the following month and became quite active in the church. She even had me over for dinner one night this summer.e Magnetic Pull of Authentic WorshipWorship is another powerful tool for church growth. But it’s not just any worship—it’s authentic, heartfelt worship that glories God and edies the faithful. When worship is sincere, it becomes a magnetic force that draws people in. ey sense the presence of God and are moved by the collective expression of faith.In our church, we focus on creating worship experiences that resonate by Rev. Dr. Daniel Schlor Reimagining Christian Fellowship as a Growth Strategy
212121The Reverend Dr. Daniel Schlorff serves as Senior Minister of Third Congregational Church of Middletown, CT. He completed his Doctor of Ministry at Pacific School of Religion and was one of the Executive Certificate graduates of the Lake Institute on Faith and Giving through their partnership with the NACCC.by Rev. Dr. Daniel Schlor deeply with both long-time members and rst-time visitors. We don’t aim to entertain or put on a show. Instead, we strive to create an atmosphere where people can encounter God in a meaningful way.e Early Church’s Examplee early Christians understood the power of worship. eir growth wasn’t driven by ashy programs or charismatic leaders but by the patient work of God. Today, we can learn from their example. By prioritizing sincere worship and genuine fellowship, we can create an environment that naturally attracts and retains new members. To that end, here are some practical steps to reimagine fellowship and worship:1. Foster Genuine Relationships:• Encourage your congregation to take a genuine interest in visitors.• Create opportunities for meaningful interactions, such as small group gatherings or fellowship events.2. Prioritize Authentic Worship:• Focus on creating worship experiences that glorify God and edify the faithful.• Avoid the temptation to entertain; instead, aim for sincere and heartfelt worship.3. Create a Welcoming Environment:• Make your church a place where visitors feel valued and included.• Train your greeters and volunteers to engage visitors in meaningful conversations.4. Leverage the Power of Storytelling:• Share stories of how genuine fellowship and authentic worship have impacted your community.• Use testimonials and personal anecdotes to illustrate the power of a sincere church environment.ConclusionSo, what is the nal word for Rev. Peter Morales? “We have tried all kinds of things, mostly to little or no avail. Ironically, and tragically, we have never tried religion as a growth strategy.” Reimagining Christian fellowship as a growth strategy isn’t always about adding more programs or increasing outreach eorts. It’s really about returning to the basics – genuine interest in others and authenticity in worship. ese timeless principles have the power to transform our churches and foster lasting growth numerically, maturationally, and spiritually.
222222T he story of the early church and its struggle for survival is recorded in the Book of Acts. e greatest threat to the church’s survival, as the Parable of the Vineyard points to, was the disunity between the Jewish Christians and the newer Gentile Christians. e dierences between them at that time parallel many contrasts we see within the church today.It was a diverse religious scene at the start of the church’s history, even just among those associated with Christianity. ere were Jewish Christians (Christians who had formerly been Jews in their religious life) who brought many of their Jewish customs with them into the church, including the ancient practice of circumcision, dietary laws, and the general avoidance of Gentiles. ere were proselytes – Gentiles who had converted to Judaism and were now becoming Christians. Additionally, there were Gentiles of many nationalities accompanied by their diverse backgrounds and customs being ushered in by the ministries of Paul and Peter. How could such a diverse group tolerate one another? How could they become an, at least, semi-united Christian fellowship?One factor that helped promote unity in the early church in Acts was the message preached to them. Biblical scholar C. H. Dodd notes a pattern in the early apostolic preaching in Acts contained in four speeches.1 ese speeches, delivered by Peter, were given in dierent settings. e rst two (2:14-36 and 38-39) were to the crowd on the day of Pentecost. e third (3:12-26) was to a crowd aer the healing of a lame man. e fourth (4:8-12) was to a hostile audience, the Sanhedrin, the Jewish high court, following the arrest of the apostles. Dodd observed the pattern of these four speeches to be: • e age of fulllment has dawned with Jesus the Messiah.• is has taken place through the ministry, death, and resurrection of Jesus.• Jesus was resurrected and exalted by God as the messianic head of the new Israel.• e Holy Spirit in the church is the sign of Christ’s power and glory being present.• Christ will come again.• erefore, repent and be baptized.e content of this early preaching was critical to the life of the early church. It struck listeners as radical, life-changing, and potentially earth-shaking in its implications. is new message birthed the Christian movement. In each instance, the spiritual practice of experiencing these sermons resulted in increased faith and unity among the believers and those just becoming believers. e church grew in number (2:41, “and that day about three thousand souls were added.”). eir faith was strengthened. ey were unied as a fellowship (4:24, “When they heard it, they raised their voices together to God…”). In describing this new unity of the early Christians in Acts, there is a distinctive word used by the author – Omoqumadon (homothumadon). It appears frequently when the unity of the early church is mentioned. Homothumadon appears only eleven times in the New Testament, all in the Book of Acts, except once in Romans (15:6), where Paul is asking that God would grant that the believers “may with one mind and one mouth glorify the God and Father of our Lord Jesus Christ.” When homothumadon is present in Acts, the author is signifying a change in the nature of the community of faith from fragmented to unied.Omoqumadon (homothumadon) describes “the inner unity of a group of people engaged in an externally similar action.”2 It is oen dened as “being of one accord.” e ancient Greek Demosthenes (300 B.C.) used the term as he called upon local citizens to set aside personal feelings and work homothumadon to ght against the invasion of Philip of Macedon, the father of Alexander the Great. e united reaction is not the natural inclination of the group, for they tend to quarrel. It is brought about by an inuence from outside the group, in this case, Philip’s military aggression.3In most of the instances in which it occurs in Acts, homothumadon is an external action of the Holy Spirit upon the new believers. It is not the new Christians’ natural inclination “to be of one accord,” for they, too, tend Rev. Dr. Rob Joy retired in 2023 after serving Grace Church of Columbiana, Ohio, for 16 years and multiple churches before that. He holds a B.A. from Edinboro University of PA, an M.Div. from Princeton Theological Seminary, and a D. Min. from Pittsburgh Theological Seminary. Rob is married to Jules Joy, a PCUSA pastor, and has four children: Ben, Nate, Shannon, and Anna. by Rev. Dr. Rob JoyToward Becomingof One Accord
232323by Rev. Dr. Rob Joyto quarrel. It is an inspired response to grace poured out upon the community. e grace of God, through the Holy Spirit, is the outside force that instills homothumadon upon the group. e image is a beautiful one: a holy invasion causing the church to rush together with one purpose, tradition-loving long-term members and innovation-loving recent members alike. It is a strong and dynamic image of the church and one that is much needed today. In Acts, instances of homothumadon appear to occur in close temporal proximity to the four speeches of Peter noted above. Peter’s early preaching and the occurrence of homothumadon were paired. When one appeared, the other was not far away. Did listening to inspired preaching or participating in other spiritual practices set the stage for homothumadon to occur in the early church? ere is more to an occurrence of homothumadon within a Christian fellowship than meets the eye. Homothumadon cannot, of course, be fully explained, as it is a movement of the Holy Spirit, yet we can observe a pattern of behavior in the community when it emerges. Not only does it tend to occur in close conjunction with a spiritual practice, but it also occurs in a Christian community when there is a renewing spirit, or attitude, of intentionally being open to God, of seeking God’s presence and power. is openness to God allows the Holy Spirit to work in new ways that oen create change, growth, and unity within the community. In seven of the eleven appearances of homothumadon in Acts, the faithful had recently participated in a spiritual practice, were in the midst of a spiritual practice, or were preparing to take part in one. Besides the single occurrence in Romans (15:6), homothumadon also occurs four times in Acts in a secular context. ese uses are similar to the instance of homothumadon described earlier by Demosthenes, with the word being used more so to describe the mood of an assembled mob. is homothumadon, I would assume, is not caused by the Holy Spirit.Homothumadon in Acts was coupled with a variety of Christian spiritual practices besides listening to the preaching of the Word (8:6), there was prayer (1:14), fellowship (2:1), worship and table fellowship (2:46), praising God (4:24), Christian service (in this case, assisting Peter’s healing ministry) (5:12), and peacemaking/reconciliation (15:25). It seems the result of homothumadon occurring in the fellowship is not solely dependent upon the type of Christian practice occurring, but an attitude of openness to God on the part of the community is a key component. is spirit of being open to God within spiritual practices is dened by congregational researcher and Director of the Project on Congregations of Intentional Practice, Diana Butler-Bass, as intentionality. To Butler-Bass, the combination of intentionality and practice is important in producing congregational unity. e Project, a three-year study examining the relationship between Christian practices and congregational vitality in Protestant mainline churches, denes “intentional practice” this way:“Intentional congregations think about what they do and why they do it in relation to their cultural context, the larger Christian story in scripture and liturgy, and in line with longer traditions of Christian faith. In addition to thinking about practices, they choose those practices that best foster their sense of identity and mission. And they encourage congregants to practice these practices…In intentional congregations, there exists a palpable sense of communal discipleship, mentoring, mutual learning, and spiritual formation…”4Intentional practices exist in stark contrast to the “accidental” practices of congregations – those practices and approaches to ministry that have been around for years, are taken for granted, and are not usually very spiritually demanding. But what practical and modern proof is there that “intentional practices” better open the door to spiritual growth and unity within a congregation than accidental practices do? Does Bass’s “intentional practice” approach succeed in engaging the work of the Holy Spirit within a community of faith, leading to new areas of life within the fellowship? It does. Bass says, “e congregations studied have found new vitality (viability, spiritual depth, renewed identity and mission, and, oen, numerical growth) through an intentional and reexive engagement with Christian tradition as embodied in the practices of faith, with the goal of knowing God.”5 If it is possible to track a type of movement of the Spirit in the Book of Acts (homothumadon), based on looking at spiritual practices and times of energy and unity in the church, is it then possible to at least somewhat track similar movements in the history of the local church? I challenge you to look through the past and present of your own church and closely examine those times when there was unity, progress, and cooperation. What was happening? Is it possible to intentionally pursue homothumadon for the church through spiritual practices such as service, worship, breaking bread together, study, and prayer? It seems that it is. 1 C. H. Dodd, e Apostolic Preaching and Its Developments, (New York: Willett, Clark & Co., 1937), 24. 2 Hans Wolfgang Heidland, “Omoqumadon” eological Dictionary of the New Testament, Gerhard Kittel, Gerhard Friedrich, editors, Vol. V, William B. Eerdmans Publishing Co., 1967, 185. 3 Heidland, 186. 4 www.practicingcongregations.org/faq.htm. Project on Congregations of Intentional Practice: A Quick Guide, Project on Congregations of Intentional Practice, 2003. 5 Diana Butler-Bass, Christianity for the Rest of Us: How the Neighborhood Church Is Transforming the Faith, (New York: HarperCollins Publishers, 2006), 305. Toward Becomingof One Accord
24When God Troubles the Waters by Rev. John Brock EvansRev. John Brock Evans is the lead pastor of Wading River Congregational Church on the North Shore of Long Island. He attended the Southern Baptist Theological Seminary and served as a pastor in a Baptist context for over twenty years before joining the rich Congregational tradition. When God troubles the waters” is a line from the African American spiritual song “Wade in the Water.” e song is thought to be associated with the Underground Railroad. It is said that Harriet Tubman used it to warn slaves to get o the trail and into the water to prevent the slave owner’s dogs from nding them. W.E.B. Du Bois called these songs the “sorrow songs” in his book e Souls of Black Folk, saying, “ey are the music of an unhappy people, of the children of disappointment; they tell of death and suering and unvoiced longing toward a truer world.” Perhaps these suering servants of God understood better than anyone Paul’s words to the Corinthian church, “as sorrowful yet always rejoicing; as poor, yet making many rich; as having nothing, yet possessing everything” (2 Corinthians 6:10). Water is oen associated with trouble in the apocryphal writings of Scripture. In fact, John tells us in Revelation 21:1 when describing the New Jerusalem that “ere was no longer any sea.” We understand because of Revelation’s literary genre that John is not necessarily indicating that Heaven has no bodies of water but rather that the trouble and uncertainty of this life will be abated, and only rest and peace will exist in Eternity. When I think of these slaves suering yet singing of an other-worldly justice and hope, I understand the Christian message more comprehensively. e original song was entitled “God’s A-gwinter Trouble De Water,” which is most likely a reference to the healing at the Pool of Bethesda found in John’s gospel. Although we may not understand the intense suerings of some believers, there are seasons of our lives when “God troubles the waters,” and we nd ourselves oscillating in uncertainty. How do we navigate the loss of a job, the end of a relationship, the betrayal of a friend, or the myriads of other calamities that cause us to cry out to God like the sons of Korah in Psalm 42, “Why have you forgotten me?” Furthermore, how do we nd hope when we are pursued by misfortune? I believe we can learn from our brothers and sisters who maneuvered these troubled waters before us. And although our suering cannot be compared to theirs, their spirit of hope and redemption can be adopted by us. Ella Jenkins recorded a longer version of the song “Wade in the Water” for her album African-American Folk Rhythms in 1960. e extended lyrics include the lines, “See that band all dressed in red. God is gonna trouble these waters. Look like a band that Moses led. God is gonna trouble these waters.” e words reference the Exodus and the parting of the Red Sea when Moses led the Hebrew slaves out of Egypt to the promised land. eir hope was found in a God with a record of “bringing good news to the poor, binding up the brokenhearted, proclaiming liberty to the captives, and opening the prison to those who are bound” (Isaiah 61:1-3).e original lyrics to the song are thought to represent John’s story of Jesus stirring the waters of the pool of Bethesda and subsequently healing a paralytic man. e troubled waters were used as an instrument of healing and redemption. e Old Testament is permeated with narratives about God redeeming aicted people, and the stories of Joseph, Hannah, and Moses communicate to us the common pattern of God using adversity and chaos as agencies of grace. Joseph was sold into slavery by his brothers and later slandered by his master. He was forgotten and forsaken by those he had helped, but all of the misfortune led him to his ultimate end – the palace. Hannah was belittled by her adversary over her inability to have children. She was humiliated under the ethos of an oppressive patriarchy, yet God heard her cry and delivered her from bondage. Moses himself was no stranger to troubled waters. He was cast into the Nile River as an infant, but the waters that were meant to destroy him became the means of his deliverance. Christ himself delivered the human race from the bondage of the curse by his own suering, and we see this theme of a righteous suerer throughout the Scriptures. e question in all this becomes – where do we nd God in these stories, and where do we nd ourselves in the stories of those who have suered before us? Also, how do we respond when God troubles the waters of our lives? We begin to nd answers to these questions by understanding God’s pattern of using our trials as instruments of grace. Catherine Clinton quotes Harriet Tubman in her book, Harriet Tubman: e Road to Freedom, as saying, “If you are tired, keep going; if you are hungry, keep going; if you want to taste freedom, keep going.” “
2525When God Troubles the Waters by Polly BodjanacThe Lay Ministry Training Program graduated its very rst cohort on June 25th at the 70th Annual Meeting and Conference held in Spokane. By the grace of God, we recognized eight students and the very hard work they put into their studies over the past three years. Two students were present in person to receive their graduation certicates, and the remaining six students joined via Zoom and will have their graduation certicates mailed to them.is celebrated event involved many people on many levels. ere were the eight amazing students, each of which had a local mentor who guided them. ere was a Cohort Mentor who provided an additional layer of guidance and support, 20 dierent instructors over the three levels of study, support from the NACCC oce, and, of course, the Lay Ministry Editorial Board, who have worked tirelessly for more than ve years to bring this program to fruition. Each piece of this body came together to reach this milestone day.Our graduates are:Je Kauman – e Congregational Church of Bound Brook, Bound Brook, NJ. Je initially intends to make himself available to churches as pulpit supply. Eventually, when he retires from his business, he intends to consider pursuing a pastorate. Nancy Hayes – First Congregational Church of Royal Oak, Royal Oak, MI. Upon graduation from the program, Nancy intends to serve God’s churches by providing pulpit supply, grief support, group leadership, and any other endeavors where the Holy Spirit may lead.Stephen Rice – Arbor Grove Congregational Church, Jackson, MI. God is still revealing His plans for what He wants to do with Steve and his lay ministry training, but these are exciting times. Anything is possible, and all options, including full-time teaching, full-time ministry, or even overseas ministry, are absolutely on the table. Steve’s primary interests are evangelism and just speaking to people about Jesus.Kathleen Vsetecka – Becket Federated Church of the Yoked Parish, Becket, MA. Kathleen has a desire to be an encourager of all people in their Christian walk, but, most especially, she desires to help families who contend with mental illness. Kathleen has been called as Associate Pastor of her church and was unanimously approved by the congregation.Linda Shaw – Becket Federated Church of the Yoked Parish, Becket, MA. Linda’s calling to become a lay pastor came late in life, but she nds it more important than any other work she has done. Linda has been called as Associate Pastor of her church and was unanimously approved by the congregation.Judith Johnson – First Congregational Church of Marsheld, Marsheld, MA. Judy has enjoyed the education provided by the Lay Ministry Training Program and has beneted from the skills taught, as well as the communication with her instructors and fellow cohort members. As a result of the courses taught, Judy has more condence in and a greater appreciation for her religion. Marilyn Tirado – Staord Springs, CT. Marilyn’s passion is mission work and pastoral care. Upon graduating from the Lay Ministry Training Program, her goal is to develop an outreach program in her community.Harr y Vega – Staord Springs, CT. Harry realizes his calling is to be a pastor, to serve and to inspire others. Together, Harry and his wife, fellow student Marilyn Tirado, will serve God as instructed to all Christians in the Great Commission and Great Commandment.Polly Bodjanac is a member of Pilgrim Congregational Church in Green Bay, WI. A graduate of Olivet College, Polly is a licensed lay minister and serves as the Administrator of the Lay Ministry Training Program.The Lay Ministry Training Program’s Cohort A Graduation
26Many of our churches, as part of their outreach ministry, provide space for twelve-step recovery meetings. is is a wonderful and straightforward way to support people in need of the services provided by these groups. But what is a twelve-step group? Are they religious? How are they organized? Do we supervise them? Can or should we evangelize their members? ese are just some questions churches might ask when considering providing space for one or more of these groups. In this article, I will try to answer these questions by quoting from the text that these groups or organizations use. e 12-step concept started in the 1930s with Alcoholics Anonymous. Stemming from the success of this treatment program, the movement of 12-step programs began to bloom as people came to recognize that the concept works for all addictions, not just alcohol. Using the outline established by AA, many other groups have worked to reframe the program to suit dierent forms of the disease of addiction, such as Narcotics Anonymous (NA), Cocaine Anonymous (CA), Overeaters Anonymous (OA), Sexaholics Anonymous (SA), Gambler’s Anonymous, and many more. Related family support groups such as Al-Anon or Nar-Anon have been established to address the needs of the families of addicts, too. Although some of these groups specify a particular substance or compulsion, the individuals in these programs all suer from the disease of addiction and are working, through these recovery programs, to nd freedom from it.What I have termed “groups” or “organizations,” their members refer to as “fellowships.” ese are groups of people helping each other to nd a way out of addiction and into recovery. As the various versions of 12-step guides state, they are nonprot fellowships or societies of people who meet regularly to help each other stay abstinent. ey vow that they are not aliated with any other organizations, nor are they connected with any political, religious, or law enforcement groups, and are under no surveillance at any time. e 12-step program, as originally laid out, states that it is a spiritual, not religious program. Here is where churches may stumble in their zeal to help. ese programs have worked successfully for over eighty-ve years. We should not try to x that which is not broken. e simple fact that a church has provided space for meetings oers a connection for members who are interested in investigating a relationship with the church. To prevent jeopardizing the recovery of those with dierent views, however, churches should not attempt to evangelize directly to 12-step participants. My church provides space for several recovery group meetings as part of our community outreach mission. We do not expect rent for the space, however, as part of their Twelve Traditions, 12-step groups are expected to be self-supporting, so they give us what they can each month. is ranges from $5 or $10 for a small group to $50 or $75 for a large one. It has struck me how similar the organization of 12-step groups and meetings is to Congregationalism. Each group is autonomous, existing unto itself, and is to be self-supporting. Each group is self-governing, electing ocers from its own members. Each group seeks guidance from a High Power, as they understand It. Each group and organization is part of a fellowship! e exchange that occurs between churches and twelve-step groups can be understood as a reciprocal relationship - with churches supporting 12-step groups by oering their space and 12-step groups supporting churches by oering them a means of serving their broader communities. In doing so, both groups exemplify a shared commitment to supporting those on their journey to recovery. By providing an inviting space without imposing religious agendas, churches symbolically extend an invitation to anyone who may be interested in joining them by allowing their actions to demonstrate their welcoming, inclusive natures and respect for others.If you would like a better understanding of 12-step fellowships than this brief explanation could provide, try out AA’s Big Book, NA’s Basic Text, or any of the other similar versions of 12-step guides. Bob became a member of the Union Congregational Church of Amesbury, MA in 2009. In 2011, he was appointed to the office of Deacon. He is currently serving as his church council's Moderator and has served as its Assistant Treasurer and been involved in ministry search and call as well as reviewing and updating the church’s constitution and by-laws in the past. Bob currently serves as a member of the Executive Council of the Massachusetts Association of Congregational Christian Churches and as a member at large of the NACCC’s Annual Meeting and Conference Committee.by Robert J. Labadini Outreach Ministry and 12-STEP GROUPS
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. Barry Szymanski, Carol Taylor, Claudia Kniefel, Sandra Leonard, 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 oce 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 oces. 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 DATEOctober 17, 2024Webinar: Cultivating GenerosityContact: Kristin Ward, kward@naccc.orgNovember 7, 2024Webinar: Christian Formation and VBS Webpage: https://www.naccc.org/events/christian-formation-and-vbs/Contact: Rev. Dr. Gerry Krupp, gkrupp@naccc.orge Congregationalist December Issue eme: Giving Finalized Submission Deadline: October 15Contact: Maggie Helmick, mhelmick@naccc.org2024
8473 South Howell Avenue Oak Creek, WI 53154-0288