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Keeping the Soul While Embracing the Tools: AI and Ministry in the UCC

by Christopher Schouten

In every generation, the Church has wrestled with new technologies: the printing press, the radio, the internet, Zoom… Each time, we’ve asked: How can we use this gift wisely, without losing the heart of who we are?

Today, artificial intelligence (AI) is the newest tool in front of us. And like those that came before it, AI is neither a savior nor a threat in itself – it’s a tool that can be shaped for good when used thoughtfully or do harm if used carelessly.

As a future pastor in the United Church of Christ, a tradition rooted in the idea that “God is still speaking,” I believe AI can enhance the quality and increase the efficiency of our ministries. When used with prayerful discernment, it can actually deepen the soulful, relational heart of what we do.

But that doesn’t happen automatically. It takes intention. It takes care. It takes practice.

How AI Can Strengthen Pastoral Ministry

More Time for What Matters Most

Much of pastoral work—writing newsletters, designing flyers, drafting reports—requires a lot of time and energy. AI can lighten the administrative load without diminishing the quality.

  • Need a well-written event description, newsletter article or a social media post? AI can provide a first draft.
  • Preparing Sunday slides? AI can clean up your formatting.
  • Struggling with a grant application? AI can help you polish your wording.
  • Need to write a prayer that complements your worship theme and represents UCC theology? AI can do a first draft.

The more we automate nonrelational work, the more time we free up for pastoral presence—the real soul work of ministry.

A Creative and Faithful Brainstorming Partner

Every preacher knows the pressure of a looming sermon deadline. AI won’t preach the sermon for you, but it can act as a brainstorming partner:

  • Offering outlines based on your chosen scripture.
  • Suggesting metaphors, quotes, or real-life examples.
  • Rewording drafts to make your message clearer and more powerful.
  • Helping you think about how your sermon might land with different generations or cultural backgrounds.
  • Creating an age-appropriate children’s message based on your sermon text

The Holy Spirit is still our guide. But AI can help widen the creative space through which the Spirit moves.

Engaging with Scripture in New Ways

AI can also be an unexpected gift for engaging Scripture more deeply and more broadly:

  • Generate study questions for Bible studies, focusing on different levels of inquiry -from historical context to personal reflection.
  • Summarize complex biblical passages into digestible outlines for newcomers or seekers, drawing from different human commentaries.
  • Cross-reference Scriptures related to themes you’re exploring – sometimes finding connections across Books we might miss at first glance.
  • Assist in multilingual ministry by translating Scripture passages or discussion guides into Spanish, Tagalog, Navajo, or any language your community speaks.

Of course, human wisdom and theological training are needed to verify and adapt what AI suggests. But when used well, AI can help us make Scripture more accessible and more alive to our communities.

Radical Hospitality through Accessibility

AI tools can assist in making worship and communication more inclusive:

  • Captioning live services for people who are deaf or hard of hearing.
  • Creating sermon summaries for neurodiverse members or those with cognitive challenges.
  • Offering daily devotionals in written, audio, or visual formats to meet people where they are.

The call to “welcome all” can be amplified when we use technology to lower barriers and open more doors.

Curating Resources for Pastoral Care

When facing tough pastoral situations—grief, addiction, trauma, family conflict—AI can help pastors quickly gather resources: sample prayers, grief liturgies, articles on pastoral responses to crisis.

While nothing replaces the human heart of caregiving, AI can equip us with language and ideas when we need them most.

The Risks We Must Guard Against

Technology, even when helpful, carries risks if we aren’t vigilant:

  • Substituting speed for soul. Just because we can generate a sermon outline in five minutes doesn’t mean we should stop wrestling, praying, and listening deeply for what God is calling us to say.
  • Forgetting the human connection. AI can draft emails, but it can’t hold a grieving hand or rejoice at a baptism. Ministry happens in relationship, not just communication.
  • Uncritical trust. AI often reflects the biases and blind spots of its programmers and training data. It can misinterpret Scripture, flatten nuance, or perpetuate injustice unless we bring our critical, prayerful minds to everything it suggests.

Some things will always be too sacred to automate: personal prayer, communion, listening, blessing. AI must always be a tool, never a substitute for the heart of ministry.

A Practice of Discernment for Tech Use

The ultimate questions we must keep asking are simple but profound:

  • Is this tool helping me love and teach people better?
  • Is it freeing me to be more present with God and with others?
  • Is it serving the mission of the church, or distracting from it?

If the answer is yes, then we can embrace this new tool with gratitude and humility.

If the answer is no, then we must be willing to walk away.

In truth, the soul of ministry has never been tied to our tools – whether scrolls, printing presses, projectors, livestreams, or AI chatbots.

The soul of ministry is tied to Love: the Love that forms, sustains, and redeems us.

As long as we stay anchored in that Love, we won’t lose the soul of our ministry.

In fact, we may just find new and beautiful ways to share it.

Thanks be to God for every tool that helps us love more wisely, more creatively, and more fully!

A Single Word, A World of Hurt: How a Mistranslation Birthed a Culture of Harm

by Christopher Schouten

As I stand on the threshold of a life in ministry, my heart is full of hope, a deep love for Christ’s teachings of compassion, and, I must confess, a certain weight. It’s a weight I’ve carried personally, one that many of you know intimately: the pain caused when the sacred texts we cherish are twisted into weapons. Today, I want to talk about one such instance, a story of translation that has had devastating consequences for millions, particularly our LGBTQ+ siblings: 1 Corintians 6:9-10.

I’ve wrestled with this. I’ve seen the anguish in the eyes of young people rejected by their families for “religious reasons”, their own faith shattered by a condemnation that, as it turns out, was built on a surprisingly recent and flawed linguistic choice. The statistics on suicide rates among LGBTQ+ youth compared to their heterosexual peers are a stark, heartbreaking testament to this toll. And it all ties back, in a significant way, to how a handful of men, in a specific moment in history, chose to interpret a few ancient words.

Many of us grew up believing the word “homosexual” was an immutable part of the biblical text, a clear divine pronouncement. But the truth is, the first time “homosexual” appeared in an English Bible was in the 1946 Revised Standard Version (RSV) New Testament, specifically in 1 Corinthians 6:9. Before this, translations like the venerable King James Version used phrases like “abusers of themselves with mankind.” A different connotation, wouldn’t you agree? The focus was on behavior and not on identity.

Who were the architects of this pivotal change? The RSV New Testament committee was composed of esteemed scholars, yet, as was common for academic circles of that era, it was overwhelmingly white, heterosexual males. These brilliant minds, working with the best intentions I trust, made a choice that would ripple outward with unforeseen force.

Let’s look at the original Greek, the words Paul actually penned: malakoi and arsenokoitai.

  • Malakoi literally translates to “soft.” It carried various meanings in ancient Greek, sometimes indicating effeminacy or weakness. Crucially, it was often used in contexts of exploitation, referring to the more passive partner in same-sex encounters, frequently within systems of prostitution or pederasty common in Greco-Roman times.
  • Arsenokoitai is a compound word, likely coined by Paul himself from “arsen” (male) and “koites” (bed). While its precise meaning is still debated by scholars, a strong consensus suggests it referred to specific, exploitative sexual acts – think pederasty (the sexual abuse of boys) or sex with male prostitutes – rather than the loving, mutual, committed relationships we understand as homosexuality today.

It’s vital to remember that our modern understanding of “homosexual” as a distinct sexual orientation or identity simply didn’t exist in the ancient world. To insert this modern concept back into an ancient text is what scholars call an anachronism – it’s like trying to explain a smartphone to a Roman centurion. It just doesn’t compute.

Here’s where the story takes a poignant turn. The very committee that introduced “homosexual” into the RSV recognized their misstep. Just 25 years later, in the 1971 revision of the RSV, they changed 1 Corinthians 6:9 from “homosexuals” to “sexual perverts.” Dr. Luther Weigle, the head of the translation committee, reportedly admitted that the 1946 use of “homosexuals” had been an error.

An error acknowledged. A correction made. If only the story ended there.

But by 1971, the damage was already spreading like wildfire. That single word, “homosexuals,” legitimized by its inclusion in the RSV, had begun to appear in other influential Bible translations:

  • The New English Bible (1970) used “homosexual perversion.”
  • The Good News Bible (1966) used “homosexual perverts.”
  • The incredibly popular Living Bible (1971) used “homosexuals.”
  • The New American Standard Bible (1971) also used “homosexuals,” even adding a footnote suggesting the Greek words referred to “submissive and dominant male homosexuals.”

Think about that. These very few men, however well-intentioned, made a translation choice that, even after they realized it was a mistake and changed it, had already taken root. It fueled a culture of condemnation, providing a scriptural “prooftext” to reject, shame, and harm millions. It created a chasm between God’s love and God’s LGBTQ+ children. And the result was devastating.

This isn’t just an academic exercise for me. It’s personal. It’s pastoral. It’s about the real-world pain inflicted, the families torn apart, the young lives pushed to the brink because of a word choice that the original translators themselves came to regret. They saw their error, they tried to fix it, but the momentum of that initial mistranslation had already unleashed a culture of hate that continues to wound.

This mistranslation didn’t just cause theological confusion; it was tragically and effectively weaponized. In the United States, the appearance of “homosexuals” in widely circulated Bibles during the mid-20th century provided potent ammunition for the burgeoning evangelical right-wing movement. Seizing upon this flawed scriptural authority, political and religious figures began to systematically demonize LGBTQIA+ individuals, framing them not just as sinners but as a dangerous threat to family, faith, and national morality. This rhetoric was strategically employed to galvanize a political base, push specific legislative agendas, and consolidate power, all while inflicting profound spiritual and social harm on a marginalized community by casting them as an enemy against whom society needed to be defended.

The work of understanding scripture is ongoing. It requires humility, a willingness to learn, and a deep commitment to the radical, inclusive love that Jesus embodied. We must be willing to ask hard questions, to examine the historical and linguistic context, and to ensure our interpretation leads to healing, not harm.

My prayer, as I walk this path toward ministry, is for a church that embraces this ongoing journey of understanding. A church that recognizes the human element in translation and theology. A church brave enough to say, “We may have gotten this wrong,” and courageous enough to choose love, always. And I thank God that the United Church of Christ is such a church.

To my LGBTQ+ siblings who have been wounded by these words: you are beloved. You are fearfully and wonderfully made. The error was not in who you are, but in how a word was once tragically, harmfully misunderstood and misused. May we, together, reclaim the boundless, affirming love of God for all.

Much of the historical detective work and the profound understanding of this linguistic and cultural shift that I’ve shared here finds powerful expression in the documentary “1946: The Mistranslation That Shifted Culture.” This film was a significant inspiration for this post and a crucial source of the detailed information presented, especially concerning the 1946 RSV committee’s decisions, the nuances of the Greek terms malakoi and arsenokoitai, and the subsequent, tragic proliferation of the term “homosexual” in other Bible versions. The movie meticulously traces how this single word’s introduction into the Bible was later built upon, and it sheds light on the tireless researchers who have worked to uncover the truth, a truth that resonates deeply with my own journey and my call to a more just and compassionate ministry. I highly recommend it! https://www.1946themovie.com

In faith and hope,

Christopher

Today: Unstained Joy

by Rev. Lynne Hinton

There is a line from Thomas Merton that has become important to me. “No despair of ours can alter the reality of things, or stain the joy of the cosmic dance which is always there.”

“Stain the joy.” I absolutely love that phrase. Merton says it can’t be done but that’s certainly not without many valiant attempts on our part. And yet, somehow hearing the Trappist monk speak of joy and delight with certainty, with such resolute confession, gives me hope in our troubled times.

Of course, I know the promises in our sacred texts, the reminders that nothing can separate us from the love of God, that all things work for good. That God is bigger than any trouble we face. But to frame faith in this way, to say in gospel boldness that our loss and grief, our suffering and despair will not diminish or change the reality of how things really are from the Creator’s perspective, that nothing we feel or do or is done to us can sully the celebration of creation’s never-ending dance, well, that leaves me breathless.

It has been said that the Desert Fathers and Mothers would repeat one word over and over when they found themselves lost in despair. The word wasn’t Jesus or Love or Mercy. It was Today.

And Today, grief and loss and trouble and sorrow do not have the final say. Today, joy extends everywhere, whole and holy, and unstained. May today be the day you take a breath and relish this joy.

From Curious to Capable: A UCC Pastor’s Guide to Unlocking AI’s Ministry Potential

by Christopher Schouten

Let’s be honest. The phrase “Artificial Intelligence” might conjure images from sci-fi movies or sound like something far removed from the sacred work of ministry. You’re called to preach, teach, provide pastoral care, administer the church, and walk alongside your community – where does complex technology fit in?

But what if AI wasn’t a replacement for your unique calling, but a powerful, accessible tool to support it? Think of it not as a spiritual guru or a substitute pastor, but as a diligent, tireless administrative assistant, a brainstorming partner, a research aid, and a communications guru all rolled into one.

For UCC pastors dedicated to faithful, relevant, and justice-oriented ministry, AI holds surprising potential to free up precious time, spark creativity, and enhance how you connect with your congregation and the wider world. If you’ve never touched AI before, you’re in the right place. Let’s turn you into a prompting wizard!

Why Should a Pastor Care About AI?

Your ministry is demanding. Sermon preparation, theological reflection, administrative tasks, pastoral visits, social media presence, newsletter writing, program planning – the list goes on. AI can help by:

  • Saving Time: Automating or accelerating research, drafting, and administrative tasks.
  • Sparking Creativity: Breaking through writer’s block, generating fresh ideas, exploring new perspectives.
  • Enhancing Communication: Crafting clearer messages for different audiences, suggesting engaging social media content.
  • Providing Support: Offering summaries of complex texts, helping outline workshops, brainstorming stewardship ideas.

AI doesn’t replace your heart, your theological depth, or your personal connection. It amplifies your ability to dothe work, allowing you more energy for the truly pastoral moments.

Your First Steps into the AI World: A Simple Process

Diving in doesn’t require a theology degree in computer science. It’s surprisingly straightforward.

Step 1: Choose Your AI Companion

There are several user-friendly AI platforms available. Some popular ones include:

  • ChatGPT (OpenAI): A widely known text-based AI.
  • Gemini (Google): Integrated with Google services, good for real-time information.
  • Claude (Anthropic): Known for longer contexts and ethical considerations.

For starters, pick one that seems approachable. Many offer free versions to experiment with. Signing up is usually as simple as creating an account with an email address.

Step 2: Find the Chat Box

Once you’re in, you’ll see a simple interface – usually a chat window or a text box where you can type, sort of like a text message. This is where the magic happens.

Step 3: Type Your First “Prompt”

A prompt is simply the instruction or question you give the AI. This is the key to unlocking its power. Don’t overthink it for your first try.

  • Example First Prompt: Tell me something interesting about the prophet Amos.

See what it gives you! It might surprise you.

Step 4: Refine and Experiment

The AI’s first response might be okay, but not exactly what you need. This is where you start experimenting. Ask clarifying questions, provide more context, or ask it to try again in a different way.

  • Following up on the Amos prompt: Can you give me a summary of the main themes in Amos’s prophecy, focusing on social justice?

Becoming a Prompting Wizard: The Art of Asking

Turning AI into a valuable ministry tool isn’t just about asking a question; it’s about asking the right question in the right way. This is where you become a wizard – by learning the craft of prompting.

Think of your prompt as giving instructions to a very smart, very fast intern who knows a lot but needs clear direction. The more specific and clear you are, the better the result.

Here’s a simple framework for crafting powerful prompts for your ministry:

  1. Define the Role: Tell the AI who you want it to be. This sets the tone and perspective.
    • Examples: Act as a theological scholar…, You are a church communications expert…, Assume the role of a youth group leader brainstorming activities…
  2. State the Task: Clearly articulate what you want the AI to do.
    • Examples: Write an outline for a sermon…, Generate ideas for social media posts…, Summarize this article…, Draft a template for a volunteer thank-you letter…
  3. Provide Context & Constraints: Give the AI necessary background and limitations. This is crucial for relevant, usable results.
    • Examples: …on the theme of radical welcome, …for Pentecost Sunday, …targeting young adults, …keep each post under 100 characters, …using inclusive language, …based on the Lectionary text for this week (specify passage), …should be encouraging but not overly formal, …focus on UCC values of justice and peace.
  4. Specify Format: Tell the AI how you want the information presented.
    • Examples: …as a bulleted list, …in a short paragraph, …as a table, …in three distinct options.

Prompt Examples for Your Ministry (Copy, Paste, and Adapt!)

Here are some prompts you can try, covering different areas of ministry. Remember to adjust the specifics ([ ]) to fit your needs.

  • Sermon & Teaching Support:
    • Act as a progressive theologian. Generate three possible sermon titles and a brief outline for a sermon based on [Scripture Passage, e.g., Luke 4:14-21] focusing on [Theme, e.g., Jesus’ mission statement and social justice] for a UCC congregation.
    • Explain the historical context of [Biblical Book or Passage] in simple terms, suitable for a lay Bible study group.
    • Brainstorm analogies or illustrations for a sermon point about [Abstract Concept, e.g., The Holy Spirit’s movement].
    • Summarize the main arguments of [Book or Article Title] about [Topic, e.g., liberation theology] and its relevance for contemporary ministry.
  • Communication & Administration:
    • Act as a church communications expert. Draft three engaging social media post options (under 150 characters each) announcing our upcoming [Event Name, e.g., Community Garden Cleanup Day]. Include a suggestion for a relevant photo or graphic. Make sure to use welcoming language.
    • Write a template for an email inviting volunteers for [Task, e.g., serving on the Mission Committee]. Keep it concise and include a clear call to action.
    • Generate ideas for a theme and catchy tagline for our annual stewardship campaign this year. Focus on [Specific Goal or Value, e.g., supporting our church’s outreach programs].
  • Brainstorming & Creativity:
    • We are planning a workshop on [Topic, e.g., anti-racism]. Act as a workshop facilitator. Suggest five interactive activity ideas suitable for adults in a church setting.
    • Brainstorm names for a new small group focused on [Focus, e.g., exploring spirituality through nature].
    • Suggest ideas for intergenerational activities related to [Season or Holiday, e.g., Advent or Earth Day].
  • Pastoral Care Support (Use with Utmost Care & Personalization):
    • Draft a short, comforting paragraph for a pastoral note to someone experiencing grief after the loss of a [Relationship, e.g., spouse]. Emphasize God’s presence and the community’s support, using inclusive language. (ALWAYS personalize this deeply afterwards).

A Word of Caution: AI is a Tool, Not a Prophet or Theologian

While incredibly useful, remember that AI generates responses based on patterns in the vast data it was trained on.

  • Fact-Check: AI can make mistakes or present biased information. Always verify facts, especially theological or historical ones.
  • Edit Ruthlessly: AI-generated text is a starting point, not a final product. Edit it to ensure it reflects yourvoice, your theology, and your congregation’s context.
  • Maintain Authenticity: Your unique perspective, experiences, and relationship with God are what make your ministry authentic. AI helps with the scaffolding, but the soul comes from you.
  • Privacy: Be mindful of sharing sensitive personal information with AI tools.

Your Ministry, Amplified

Learning to use AI is an investment in your ministry’s future. It’s about leveraging technology to serve your congregation and community more effectively and efficiently. Start small, experiment, and don’t be afraid to play.

You are already called to amazing work. By adding the skill of prompting to your toolkit, you can unlock new possibilities, free up valuable time, and perhaps even discover new avenues for faithful ministry in the digital age.

Go forth, UCC pastors, and become the prompting wizards you were meant to be!

Beyond the Ballot: A Christian Call to Understanding in Divided Times

by Christopher Schouten

We live in deeply polarized times. If you’re reading this, chances are you’ve felt bewildered, frustrated, or even angered by the political choices of fellow Americans, perhaps even friends or family members. The rise and continued support for figures like Donald Trump often elicit strong reactions, and the question “How can they possibly support him?” echoes in many conversations. For those of us guided by faith, this political chasm presents not only a civic challenge but a spiritual one. How do we respond when faced with views that seem diametrically opposed to our own, especially when guided by Christ’s teachings?

Common answers often point to racism, ignorance, or blind allegiance. While prejudice and misinformation are undeniably part of the complex picture, relying solely on these explanations can sometimes feel insufficient. It can shut down curiosity and prevent us from understanding the deeper currents that might be influencing millions of people. As Christians, we are called to something deeper than surface judgment. We’re called to look beyond outward appearances, remembering that “The Lord does not look at the things people look at… the Lord looks at the heart” (1 Samuel 16:7). If our goal is not just to win arguments, but perhaps to build bridges as peacemakers (Matthew 5:9) and reflect Christ’s love, we need to be willing to explore the underlying human experiences with a spirit of compassion.

This isn’t about excusing harmful beliefs or actions. Understanding is not endorsement, and we must always speak truth to injustice. But it is about recognizing the shared humanity, the Imago Dei, in every person, and exploring the complex motivations that might lead someone to a vastly different political conclusion. Drawing from conversations, observations, and trying to piece together the ‘why’, I believe a significant driver is a profound anxiety rooted in the dizzying pace and nature of change transforming America and the world.

The Currents Beneath the Surface: Change, Fear, and the Search for Stability

Imagine feeling like the ground is constantly shifting beneath your feet. For decades, many communities, particularly outside major urban centers, have experienced significant economic disruption – manufacturing jobs disappear, small towns struggle, and promises of prosperity ring hollow. But even for those not directly experiencing all these shifts locally, the perception of rapid, unsettling change elsewhere – witnessed daily through news feeds, social media, and television – can be profoundly destabilizing. This perceived pace of transformation, often focusing on urban centers or evolving cultural norms, is frequently highlighted and amplified by political narratives seeking to exploit the resulting anxiety. Simultaneously, technology reframes entire industries and social interactions at lightning speed across the board. Cultural norms evolve, demographic landscapes shift, and long-held identities or social hierarchies feel questioned or overturned, contributing to this widespread sense of unease.

For someone whose identity, livelihood, or sense of community feels deeply tied to a particular way of life, this relentless change – whether directly experienced or intensely observed – isn’t just an abstract concept; it can feel like a direct threat. It can breed anxiety about the future, nostalgia for a perceived simpler past, and a feeling of being left behind or ignored by a mainstream culture that seems to celebrate constant disruption. This anxiety is real, even if the conclusions drawn from it are ones we strongly disagree with. Recognizing this vulnerability is an act of compassion, reflecting the call to “clothe yourselves with compassion, kindness, humility, gentleness and patience” (Colossians 3:12).

Consider the perspective from some rural areas. They might see rapid cultural shifts portrayed in national media that feel alien to their daily lives and values. It can foster a sense of “us vs. them,” a feeling that their way of life is misunderstood, mocked, or under siege by distant forces. Similarly, older individuals often have decades invested in the world as it was; rapid change can feel particularly destabilizing when you’ve built a life within a certain framework. This isn’t necessarily about rejecting progress wholesale, but about the speed and nature of the change feeling overwhelming and imposed.

When people feel anxious, destabilized, and ignored, they become understandably receptive to narratives that offer clarity, validation, and a sense of control. This is where political leadership and messaging become crucial.

Narratives of Restoration and the Appeal of the Strongman

Fear and anxiety create fertile ground for leaders who promise to restore order, defend traditional values, and fight back against the perceived sources of disruption. The appeal lies in the promise of stability, of returning to a time when things felt more certain or when their group held a more central place in the American narrative.

This is often accompanied by identifying clear ‘enemies’ or scapegoats – be it immigrants, ‘elites’, liberals, or specific minority groups. Channeling complex anxieties about economic insecurity or cultural change onto specific groups simplifies the world. It offers someone to blame and unites people in shared opposition. This mechanism is as old as politics itself, but it finds powerful resonance in times of widespread unease. As people of faith, we must be wary of such divisions, remembering the call to unity and the inherent worth of all people.

When a figure like Trump speaks directly to these feelings – validating the anger, acknowledging the sense of loss, promising to “make things great again” – it can feel incredibly powerful to those who feel left behind. His actions, such as rolling back regulations or appointing conservative judges, can be interpreted by supporters as concrete proof that he is fulfilling his promise to turn back the clock, providing tangible reassurance that someone is fighting for them against the tide of change. It’s less about critical analysis of policy impacts and more about the symbolic affirmation that their fears are recognized and acted upon.

Bridging the Gap: A Christian Mandate to Reach Out

Acknowledging these underlying dynamics doesn’t mean we agree with the conclusions or condone the prejudices that can arise. The real-world consequences of certain political choices and rhetoric are severe, and faithfulness often requires speaking out against them. Faced with the pain and division these viewpoints can cause, many of us, understandably, have made the difficult choice to distance ourselves, sometimes cutting ties altogether to protect our own well-being. That decision is deeply personal and often necessary. Yet, we must also recognize that disengagement, while preserving peace in one sense, closes the door on the possibility of mutual understanding or gentle influence.

If we hope to be agents of reconciliation, however small, it likely won’t come through winning arguments that prove weare right. Rather, it might emerge from embodying Christ’s love through compassionate engagement – an approach that seeks to understand the person behind the views and, perhaps, opens a door for them to encounter alternative perspectives as human and valid, not just threatening.

How, then, do we navigate this tension? How do we remain faithful to truth and justice while also heeding Christ’s radical command in Matthew 5:44: “Love your enemies and pray for those who persecute you”? This isn’t a suggestion; it’s a core tenet of following Him. It challenges us to see even those whose views we find harmful not merely as opponents, but as people loved by God, potentially captive to fear or misinformation.

So, how can we embody this difficult love in practical ways?

  1. Listen with Humility: Approach conversations with genuine curiosity and humility, seeking to understand before seeking to be understood (James 1:19). Ask open-ended questions about their experiences, worries, and hopes. Resist the urge to immediately rebut or formulate your counter-argument. Focus first on hearing their story, recognizing their inherent dignity.
  2. Seek Common Ground: Look for shared values or frustrations outside of hot-button politics. Concerns about family, community well-being, honesty, fairness – these often transcend political labels. Connect on shared humanity first. Remember Paul’s approach in Athens, finding common ground before introducing a different perspective (Acts 17).
  3. Validate Feelings, Not Necessarily Beliefs: You can acknowledge someone’s frustration or fear (“It sounds like you feel really left behind by the economy”) without agreeing with their explanation for it. This reflects compassion and opens doors rather than slamming them shut.
  4. Share Your Story with Grace: Sometimes, sharing your own experiences or perspectives, perhaps how your faith informs your views on social justice or compassion, can be powerful. Do so gently, focusing on shared values and human experience. (As my own LGBTQIA+ activism has shown, personal stories can sometimes reach hearts when facts alone cannot.)
  5. Challenge Ideas Gently, Focus on Impact: If you do discuss contentious issues, focus on the impact of policies or actions, guided by principles of justice and love for neighbor. Instead of judgment (“How could you believe that?”), try inquiry (“Have you considered how that policy might affect the ‘least of these’ Jesus spoke of?”). Avoid personal attacks, striving to “live at peace with everyone,” as far as it depends on you (Romans 12:18).
  6. Pray and Be Patient: Deeply held beliefs rarely change overnight. Pray for wisdom, for patience, and for the hearts of those you engage with. Aim for relationship and faithful witness, not necessarily immediate conversion or political agreement. Building bridges is slow, often unseen work, like planting seeds (1 Corinthians 3:6-7).

Moving Forward in Faith

There are no easy answers to the divisions we face. But defaulting to dismissal, demonization or caricature of those we disagree with deepens the trenches and falls short of our Christian calling. By making an effort to understand the anxieties, fears, and desires that might fuel different political choices – particularly the profound human reaction to rapid, destabilizing change – we equip ourselves with the compassion needed to connect. It requires us to actively choose love over judgment, peace over conflict, and humility over certainty. It’s difficult, often thankless work, demanding patience and prayer. But perhaps it’s the very work Jesus calls us to: reflecting His love in a fractured world, one conversation, one relationship at a time.

Unpacking White Privilege: Personal and Church-Wide Reflection on Decentering Whiteness

by Christopher Schouten, Southwest Conference Decentering Whiteness Task Force

The Decentering Whiteness Task Force of the Southwest Conference of the UCC will be present at the 2025 Annual Meeting in Albuquerque. We will be offering a workshop titled “Calling People In,” a method designed to address problematic behaviors or statements, especially those rooted in racial bias, with compassion and education rather than public shaming. In the context of racial justice and decentering whiteness, this approach fosters accountability while recognizing that everyone is on a learning journey, prioritizing understanding and growth over punitive measures. This seeks to create a safer space for dialogue, particularly for those from marginalized groups, by fostering a learning environment where individuals can recognize and correct their biases, thus shifting away from a culture that protects white comfort at the expense of addressing systemic inequity. Additionally, we will host a table with various resources to support churches in their quest for decentering whiteness, both personally and within their congregations. 

We will also be revamping the Decentering Whitness Resources section of the conference website in order to offer a comprehensive set of ideas and tools for decentering whiteness in the church and in our own lives. This article is an example of the kinds of resources we will make available, providing a starting point for deeper reflection and action.

Introduction

Our journey towards racial justice and decentering whiteness is a dual path, demanding both personal introspection and communal accountability, particularly within our church communities. As individuals, we must confront the ways white privilege has shaped our lives. As a church, we must examine how our institutions and practices have perpetuated racial inequality. This article is designed to facilitate this dual reflection, providing separate sets of critical questions for personal and church-wide consideration. By engaging with these questions, we can move towards a deeper understanding and take meaningful action for racial justice.

Part 1: Personal Reflection on White Privilege

Introduction:

This section focuses on individual self-examination, encouraging white individuals to confront their own experiences and biases related to race.

10 Critical Questions for Personal Reflection:

  1. When was the first time you became aware of your own race, and what were the circumstances?
  2. How has your racial identity shaped your access to opportunities (education, housing, employment, etc.)?
  3. What are some instances where you’ve been treated as an individual, while people of color were treated as representatives of their entire race?
  4. How have you benefited from a system that historically and currently disadvantages people of color?
  5. In what ways have you been silent or complicit in the face of racial injustice, even if unintentionally?
  6. How have you perpetuated stereotypes or microaggressions, even if you didn’t intend to cause harm?
  7. What are the limitations of your current understanding of race and racism, and what steps are you taking to expand your knowledge?
  8. How do you center the voices and experiences of people of color in your life and work?
  9. What specific actions are you taking to dismantle white supremacy and promote racial justice in your sphere of influence?
  10. How will you hold yourself accountable for continued growth and avoid reverting to harmful patterns of thought or behavior?

Part 2: Church-Wide Reflection on Racial Justice

Introduction:

This section focuses on communal reflection within the church, encouraging congregations to examine their role in perpetuating or dismantling racial inequality.

10 Critical Questions for Church-Wide Reflection:

  1. How has our church’s history and demographics reflected or perpetuated racial segregation or exclusion?
  2. How do our church’s programs and outreach initiatives address or fail to address the needs of racially diverse communities?
  3. How do we ensure that the voices and experiences of people of color are centered and valued in our worship, leadership, and decision-making?
  4. How has our church benefited from or been complicit in systems of racial oppression, both historically and in the present?
  5. In what ways has our church remained silent or inactive in addressing racial injustice within our community and beyond?
  6. How might our church’s language, imagery, and traditions perpetuate harmful stereotypes or microaggressions?
  7. What resources and educational opportunities are we providing to help our congregation deepen their understanding of race and racism?
  8. How are we actively building relationships with and supporting the leadership of people of color within our church and community?
  9. What specific actions are we taking as a church to dismantle white supremacy and promote racial justice within our congregation and community?
  10. How will we hold ourselves accountable as a church for continued growth and avoid reverting to harmful patterns of thought or behavior regarding race?

Conclusion:

This process of self-examination and communal reflection is not a one-time event, but an ongoing commitment. It requires vulnerability, a willingness to confront uncomfortable truths, and a dedication to continuous learning. By engaging with these questions, both personally and as a church community, we can move beyond passive awareness and actively contribute to building a more just and equitable society, reflecting the true nature of God’s love and justice. Remember, the goal is not to dwell in guilt or shame, but to transform understanding into meaningful action, fostering a church that truly embodies the unity and reconciliation envisioned in our faith. This is a journey of lifelong learning, and the commitment to this path, both individually and collectively, is what truly creates lasting change within ourselves and within our church.

The Stone of Resentment

by Rev. Lynne Hinton

The rock is cumbersome. And I keep taking it out of my pocket and leaving it places. In the car. On my desk. At the office.

It was my friend’s idea to ritualize my surrender of resentments for Lent. Carry a stone around with me to live into the weight of resentment. It’s been helpful as a reminder that I really want to let go. And the taking it out and leaving it reminds me that the things we carry around with us, the grudges, the bitterness, don’t just stay in one place, one relationship. Rather, we take them into other places, other relationships, other parts of our lives.

It is my intention to think of a different resentment each week, write a letter to the thing I resent, the person I have not yet been reconciled with and finally, let the rock go.

Then pick up another and start again.

It’s interesting to consider how the antagonistic feelings, the negative emotions take up so much room in my spirit, interesting to consider the ways stones block the flow of grace. I am now more aware than ever that unhealed wounds harden, what has been left unforgiven takes up soul space.

I’ve picked up my third rock this third week of Lent, working on an old resentment, one I thought I had made peace with. But the stone is sharp and clumsy in my pocket, reminding me that the old pain is still there and still in need of resolution. I take it out, turn it over in my hands and recall how it felt when the incident first happened, how raw and sore I was for a while, how I thought I was well past it.

I return the rock to my pocket and head out for a meeting, the weight of the suffering still present, still felt.

One by one, I pray to let go. One by one I ask for the burden to be lightened. One by one I know I stand in the need of grace in this work of forgiveness and surrender.

Lent has become important to me this year serving as the reminder that so often what I had imagined was over and done is still, sometimes, present and sometimes still weighing me down. And like Lazarus called forth from the grave by the Living Christ, I am invited to be unbound and set free.

“We refuse to practice cunning…” More of that, please!

by Rev. Deb Beloved Church

2 Corinthians 3:12-4:2 

“We have renounced the shameful, underhanded ways; we refuse to practice cunning or to falsify God’s word, but by the open statement of the truth we commend ourselves to the conscience of everyone in the sight of God.” (2 Corinthians 4:2) 

That verse is the last one in the chosen lectionary passage for March 2, from Paul’s Second Letter to the Corinthians (2 Corinthians 3:12-4:2). The last—and as far as I’m concerned, in this moment, the most important.  

We renounce the shameful ways. We renounce the underhanded ways.  

We refuse to practice cunning. We refuse to falsify God’s word.  

We commend ourselves by the truth of our claims.  

We commend ourselves for each in their own conscience to judge.  

We commend ourselves…with God looking on.  

If only those declarations were undeniably the way of the Church. If only those assertions were what people unequivocally experienced when they interacted with the people of the Church. If only those articulations were unquestionably what came to mind when people thought about Christians.  

But too often the way of the Church is to deliberately induce shame. And guilt. And fear. Not in the service of truth but in the service of manipulation.  

And too often the people of the Church intentionally employ cunning and the falsification of God’s word. Again, not in the service of truth but in the service of control.  

And too often people who self-identify as Christian commend themselves, yes, but in arrogance and self-righteousness, not inviting others to judge the truth of their claims, each within their own conscience, but rather doling out judgment to any who question their “truth.”  

The Church is not meant to dispense shame and guilt; we humans do just fine creating more than enough of that on our own. Rather, the Church is meant to hold us, with tenderness and compassion, when we see those things within ourselves…and offer us acceptance, and forgiveness, and freedom from shame and guilt!  

The people of the Church are not called to deceive and manipulate, using God’s word as a weapon and a tool for bullying. Rather, the people of the Church are called to live and love with integrity, using God’s word to express truth with kindness and courage. 

People who self-identify as Christian are not called to commend themselves by their certainty and unwavering trust in themselves, unwilling to be examined or questioned. Rather, they are to commend themselves by their humility and their unshakeable trust in God, inviting all others into their own examination of God’s truth.  

“We have renounced the shameful, underhanded ways; we refuse to practice cunning or to falsify God’s word, but by the open statement of the truth we commend ourselves to the conscience of everyone in the sight of God.” (2 Corinthians 4:2) 

I claim to be part of the Church. I count myself among the people of the Church. I self-identify as a Christian… 

Please, God—may.it.be.so.  

Amen.  

What is the assignment?

by Rev. Louis Mitchell

What is the assignment?

This past Sunday that was the title of my sermon. It was a response to the question, “What do I do now?”

I realize that many of my congregation are completely off balance because of the rapid societal/political changes.

They feel like deer in the headlights and feel sad and ashamed that they don’t know what to do.

I offered this to them, and I offer it to you.

Please pray with me:
God of mercy, God of grace,
We come hungry for peace and hungry for justice.
Help us to not turn away from the suffering around us,
And give us places of unexpected joy.
Be healing, God.
Be nurture, God.
Be love, we pray.
May the words of my mouth and the meditations of our hearts
Fall on your ears, as pleasing.
You are our rock, our refuge, our guide, and our glory.
Amen.

The assignment.
What is the assignment?
What is our assignment, individually and collectively?
How do we get from here to there?

Listen
Listen to voices outside of your experience. Listen to hear. Ask thoughtful questions.

Learn
Ingest what you’ve heard. Look up names, circumstances that you didn’t know of. Learn of the histories of the people you want to support.

Consider
Deepen your learning by being prayerful. Imagine you experiencing life through their eyes.

Repent
Ask for forgiveness for any part that your ancestors and/or you played in the oppression of people, even when you didn’t know you were benefitting from or sustaining inequities.

Amend
Change something for the betterment of those you seek to help. You’ll only know what needs changing by asking them. Do not assume you know better than they what they need.

Heal
Give yourself space to grieve the old you. Learning that you have been part of the problem is hard and tender work. Align with others on this path for care and healing.

Stretch
Stretch your awareness even more. Find ways to seek relationship. Move from paternalism to partnership.

Reach
It will take some courage, patience, and thoughtfulness to forge these relationships that will be built on generations of broken trust, broken promises and smiling but lying eyes. This will not be a “microwave” experience.

Love
Figure out what love looks like in each situation. Lean in, ask, listen.

Serve
Do something to repair the harm done. Small things, big things, some thing.

If we can do these things, the assignments will place themselves right in front of us.
Some of us will move from good allyship to being accomplices.
Some of us will learn things that hurt our feelings and upset our sensibilities.
Some of us will learn that everything we’ve been taught hasn’t always been right.

And it’ll be okay. Not comfortable or easy and not without joy, love, and laughter.
But the time has come. It is not too late.
And lives are literally depending on us to be faithful followers of Jesus.

May the God of peace engulf creation.
And our deeds make differences in the world.
Go with peace and go with purpose. Amen.

Why is FAITH significant and meaningful to you?

by Gordon Street III, SWC Commissioned Minister for Reimagining and Connecting with the God of One’s Own Understanding

In these challenging times, why is FAITH significant and meaningful to you?

To address this question, let’s ensure we all understand the essence of the word FAITH. Technically, it’s a noun, but it truly functions as a verb. It entails acting as if something is true even when there’s no concrete evidence of its existence. How do we “prove” the existence of God? St. Thomas Aquinas dedicated his entire life to attempting to prove God’s existence, and he concluded that FAITH itself serves as the proof. Paul, in Hebrews, proclaims, “Now faith is the substance of things hoped for, the evidence of things not seen.”

Amidst the uncertainty, fear, and doubt that plague us during this pandemic, I find solace and strength in my faith. It provides me with a roadmap for navigating each day. For instance, I commence my day with a prayer for wisdom, fortitude, the willingness, and the courage to confront the challenges that lie ahead. I also extend my prayers to the world, my family, my church/ conference , and my friends, seeking their well-being and guidance in all their endeavors. Above all, I pray that God’s will be done in their lives as well as mine.

Furthermore, I make it a daily practice to reach out to others and offer my words of hope and encouragement.

In essence, I pray for my own faith, and the rest of my prayers encompass the needs and aspirations of everyone else. I shift the focus away from myself.

Faith serves as a guiding principle, guiding me through each day, each hour, and each minute. It commences with prayer.

I leave you with this thought:

Faith doesn’t guarantee that everything will be alright, nor does it guarantee that we’ll win the lottery. God doesn’t necessarily make everything better. However, God grants us the willingness, strength, and courage to confront whatever we are facing. God is with us, embracing us through it all, especially during challenging times. We can find comfort in knowing that we are not alone in our struggles.