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KATRINA 

by Dr. Kristina “Tina” Campbell

Last Sunday I had the opportunity to observe Dr. Gloria Smith sit on the floor surrounded by young adults.  She was addressing the 20th anniversary of Hurricane Katrina, an event that took place before most of them were born.  In her typically respectful posture toward the young, Dr. Smith carefully explained the rise of the storm and the circumstances that made it so devastating.  She went on to clearly describe not only the real-life physical aftermath of Katrina, but the reality of those who were the most physically, emotionally and morally injured…the harsh reality for the poor and disenfranchised.  However, Dr. Smith did not stop here.  She talked about the importance of the concept of neighbor helping neighbor, how the UCC rolled up its collective sleeves, and began picking up one stick at a time. 

Katrina slammed into New Orleans, reportedly as one of the worst five storms in American history, and like the open casket of Emmett Louis Till, forced Americans to see the ugly divide of race.  I watched in horror as Brian Williams reported his personal experience with Katrina’s aftermath in an NBC news special that appeared a year after the storm hit. Williams repeated over and over again that the post Katrina situation did not resemble anything that could happen in the United States, and that the human suffering was incredible by modern standards.  As the crowd in the Superdome grew to more than 30,000, Williams lost his reporter’s neutrality, and talked about the inhabitants as being “obviously poor” and mostly African American.  He went on to report that the Superdome inhabitants were treated roughly by the National Guard, and the whole situation “felt bad.”  After the storm passed, and the levees broke, flooding at least 80% of the city, Williams, hoping to use the media’s influence in a positive way, further dropped his neutrality and pleaded with any authorities who would listen to recognize that there were people still in desperate need of help.  Williams stated in an interview that he viewed the situation from his own standing as a father and husband, and related back to his childhood values that we are all of equal value.  He summarized that the families of color in New Orleans were not treated with equal value. 

This news special put my own mind and heart into motion.  Who were these people who remained in New Orleans during and after the storm?  Why did they stay?  How did the rest of the country view them?  Why didn’t we know about them before? 

The term “underclass” was coined in the United States by journalist Ken Auletta, and it focuses attention on the basement of the American social system (those who are viewed to be “under” the rest of us).  Christopher Jencks suggests three different kinds of “underclass”:   economic (those who are working age and unable to get steady work); moral (whose with deviant behavioral norms such as addiction) and educational (those lacking in cultural and social skills).  These citizens are the least privileged in our culture.  Many of those most harshly affected by Katrina were already the poorest of the poor.  The people who remained during and after Katrina lacked basic resources to evacuate the area. 

Barack Obama responded by saying, “I hope we realize that the people of New Orleans weren’t just abandoned during the hurricane.  They were abandoned long ago—to murder and mayhem in the streets, to substandard schools, to  dilapidated housing, to inadequate health care, to a pervasive sense of hopelessness.”   

The moral question becomes:  Will Americans continue to turn a blind eye to the underclass and support political decisions based on hate, privilege and prejudice or will we come together to form a community of hope, picking up one spiritual stick at a time?  Will we learn the painful lessons that Katrina was trying to teach?  Will we, like Dr. Gloria Smith, pass on our learnings to the next generation, roll up our sleeves, suit up and show up, and say a resounding “no” to hate and hopelessness???  I say it’s time to get to work. 

Image by Milano Ryce on flickr

12 Safeguards for Spiritual Caregivers

by Christopher Schouten

For clergy or lay members engaged in the demanding and holy work of pastoral care, sustainability is key. The following safeguards are designed to help you protect your spirit, maintain healthy boundaries, and continue to serve from a place of fullness rather than depletion, preventing burnout and compassion fatigue.

  1. Anchor Yourself in Personal Spiritual Practices You cannot pour out what you have not first received. Your personal time for prayer, scripture study, and quiet contemplation is not a luxury – it is the very source of the grace you extend to others. Protect this time fiercely so you can minister from a place of genuine connection with God.
  2. Acknowledge the Sacred Weight of the Work The stories you hear and the pain you witness are heavy. Acknowledge the emotional and spiritual toll of this ministry. Like Jesus in the Garden of Gethsemane, it is okay to feel the weight of this work. Naming it prevents the burden from silently crushing your spirit.
  3. Set Healthy Ministry Boundaries Your role is to be a companion, not a savior. Practice compassionate detachment by walking with people in their pain without taking their burdens on as your own. Know when a visit is over, be clear about your availability, and protect your family and personal time.
  4. Actively Give and Receive Care Within Your Team Your care team meetings should be more than just case management. They must be a safe space for you to be vulnerable, to share your own struggles, and to pray for one another. Intentionally practice being a caregiver to your fellow team members.
  5. Know When to Refer You are a spiritual companion, not a professional therapist or social worker. A critical part of responsible pastoral care is recognizing situations that are beyond the scope of your training. See it as a strength, not a failure, to connect someone with professional counseling or other resources.
  6. Practice Spiritual and Emotional Self-Awareness Regularly and prayerfully check in with yourself. What are your personal signs of stress or fatigue? Are you feeling irritable, cynical, or emotionally numb? Pay attention to these signals from your body and spirit as a prompt to seek rest and support.
  7. Embrace the Discipline of Sabbath True Sabbath is more than just a day off; it is a deliberate ceasing from work and worry to delight in God and creation. Intentionally schedule time for rest, hobbies, and activities that replenish your soul and have nothing to do with your ministry role.
  8. Nurture Your Life Outside of Ministry Your identity is more than “pastoral caregiver.” Cultivate your friendships, family relationships, and personal interests. Maintaining a full and varied life provides perspective, joy, and resilience that will, in turn, enrich your ministry.
  9. Seek Continual Spiritual Formation Continue to be a student of faith. Participating in Bible studies, attending workshops, or going on retreats for your own spiritual growth will deepen your wellspring of wisdom and grace, equipping you for the long haul of ministry.
  10. Practice Grace-Filled Self-Compassion You will not always have the right words. You will sometimes feel like you have failed. In these moments, extend the same grace to yourself that you are called to extend to others. Remember that your worth is not in your effectiveness, but in your identity as a beloved child of God.
  11. Reconnect with Your Calling When you feel weary, take time to remember and reflect on why you first felt called to this ministry. Sharing these stories with your team can be a powerful reminder of your shared purpose and God’s faithfulness.
  12. Lean on Church Leadership You are not in this alone. Your senior minister and other church leaders are there to support you. Be honest with them about the team’s weariness and your personal need for support. A healthy ministry is one where caregivers feel seen, valued, and supported by their leadership.

Based on the works of:

Barton, R. H. (2008). Strengthening the Soul of Your Leadership: Seeking God in the Crucible of Ministry. InterVarsity Press.

Burns, B., Chapman, T. D., & Guthrie, D. C. (2013). Resilient Ministry: What Pastors Told Us About Surviving and Thriving. IVP Books.

Harmonizing Faith and AI: An Emerging Trend in Modern Church Music

by Christopher Schouten

In an era where technology increasingly intersects with every facet of our lives, it’s perhaps no surprise that even the sacred halls of worship are beginning to feel its transformative touch. My recent experiment with Suno.com, an innovative AI-powered music creation platform, has opened my eyes to a fascinating and rapidly emerging trend: the use of artificial intelligence to compose and produce music for churches. This isn’t just about novelty; it’s about a profound shift in how congregations can express their faith, embrace inclusivity, and deepen community bonds through the universal language of music.

My first SUNO.COM album created for the Open & Affirming Coalition National Gathering in Kansas City in July of 2025 (click image to listen).

The “Why”: Modernizing Theology and Embracing Diverse Voices

For centuries, church music has served as a cornerstone of worship, a vehicle for communal expression and spiritual reflection. However, as societies evolve and theological understandings broaden, traditional hymns and anthems, while beautiful, may not always resonate with the diverse experiences and contemporary sensibilities of modern congregations. Many churches are grappling with how to make their worship more relevant, inclusive, and reflective of progressive theological stances – those that champion social justice, environmental stewardship, and radical inclusivity for all, regardless of background or identity.

This is where AI music creation steps in as a powerful ally. Platforms like Suno.com allow users to describe a specific “vibe” or musical style, enabling the creation of sounds that speak directly to marginalized communities and younger generations. Imagine worship songs infused with the rhythms of hip-hop, the introspective melodies of indie folk, the vibrant energy of electronic music, or the soulful depth of R&B. These are genres that often feel alien to traditional church settings but are deeply meaningful to many. AI’s versatility allows for this stylistic breadth, breaking down musical barriers and ensuring that the message of faith can be heard and felt by everyone, in a language they understand and appreciate, and representing and respecting the cultures they come from.

The “How”: AI as a Co-Creator in the Worship Experience

The process of creating music with AI is surprisingly intuitive and deeply collaborative. Users can input lyrical themes, specific phrases, or even entire poems, then select desired genres, moods, and instrumental arrangements. The AI then processes these inputs, generating unique musical compositions. This synergy between human intention and artificial intelligence is not about replacing human creativity but enhancing it. AI acts as a tireless co-creator, a boundless musical assistant capable of producing diverse arrangements and melodies at an unprecedented speed.

This capability is particularly transformative for churches with limited musical resources. A small congregation without a full band or a skilled pianist can now produce high-quality, contemporary worship music. AI can overcome the practical limitations of specific instruments or the availability of musicians skilled in certain genres. It allows worship teams to experiment rapidly with different sounds, iterating on ideas until they find the perfect sonic expression for their message. The pastor and worship leaders can work hand-in-hand with the AI, ensuring the music perfectly complements the sermon and the overarching spiritual theme of the service.

Beyond Sunday Service: Fostering Community and Engagement

The implications of AI-generated church music extend far beyond the Sunday service. Imagine an entire congregation having its own “album” – a collection of original songs that reflect their unique spiritual journey and community identity. This isn’t just a novelty; it’s a powerful tool for reinforcing faith and strengthening community bonds outside of formal worship. Members can listen to these songs throughout the week, deepening their connection to the church’s message and to each other. My own experiment, “UCC Open Affirming Anthems,” available on SoundCloud, offers a glimpse into this potential, demonstrating how a distinct musical identity can emerge.

Furthermore, this music becomes an invaluable asset for outreach and promotion. In an increasingly digital world, sharing AI-crafted songs on social media, integrating them into online ministries, or using them in youth group activities provides a fresh, engaging way to connect with potential new members and spread the church’s message. It allows churches to present a modern, vibrant image, attracting individuals who might otherwise feel disconnected from traditional religious institutions.

Practical Advantages and Accessibility

One of the most compelling practical advantages of using AI for church music, especially for non-profit endeavors, is the significant reduction in copyright complexities and costs. Traditional music licensing can be a labyrinthine and expensive process, often prohibitive for smaller churches. By creating original music with AI for non-commercial use, churches can sidestep these hurdles, freeing up resources and creative energy.

Beyond copyright, the cost-effectiveness is undeniable. Hiring professional composers, studio time, and licensing popular contemporary worship songs can incur substantial expenses. AI platforms offer a remarkably affordable alternative, democratizing access to high-quality music production. This accessibility empowers smaller, less affluent churches to produce music that sounds professional and relevant, leveling the playing field and ensuring that financial constraints don’t limit their ability to express their faith through song.

Maintaining Human Connection and Navigating Ethical Considerations

Crucially, the rise of AI in church music does not diminish the importance of human involvement; it redefines it. The goal is not to replace human musicians but to empower them. AI can generate “singable” songs, designed with church choirs and instrumentalists in mind, ensuring that human voices and hands remain central to the worship experience. The beauty lies in a hybrid approach: live performances of AI-inspired compositions, complemented by the playback of AI-generated recordings for more complex arrangements or styles that are difficult to replicate live.

However, as with any transformative technology, ethical considerations must be addressed. The impact on human composers and artists is a valid concern. While many church musicians are volunteers or paid modestly, the broader implications for the music industry warrant ongoing dialogue. Can AI truly convey the spiritual depth, the raw emotion, or the nuanced theological understanding that a human composer pours into their work? This philosophical question remains central. The answer likely lies in recognizing AI as a tool – a powerful brush in the hands of human artists and spiritual leaders – ensuring that the message remains authentic, pastor-led, and ultimately, deeply human.

My experiment with Suno.com has unveiled a promising frontier for church music. It’s a trend that offers unprecedented opportunities for inclusivity, creativity, and community building, inviting churches to explore new harmonies in their journey of faith.

You can listen to an example of my album, “UCC Open Affirming Anthems,” which explores these concepts further:

A Prayer In the Midst of Chaos

by Dr Kristina “Tina” Campbell

In the midst of the chaos, hear the wind blowing. The spirit is among us.

God of color and paint, yoga and yearning, God of laughter and longing, hear our prayer.

God of the damaged and dangerous, God of the dreamer and the dragon slayer, be with us today.

Christ the Risen and the revolutionary, lead us where you would have us go. Give us the direction, the dream, the desire to do your will.

God of the weak and weary, God of the faint of heart, breathe in us the breath of life, and armor us to defend the stranger and the vulnerable.

God of Justice. Christ the just. Spirit of the right thing to do, sway us in your wind, envelop us in the Holy Spirit. Catapult us into a world where justice crashes down like water and righteousness like an ever-flowing stream.

In remembrance of the martyrs, let us preach like Martin, seek like Romero, risk like the Freedom Riders. In the spirit of the living, let us embrace life like Mandela, laugh like Tutu and stand up like our UCC ancestors and leaders who have said no to war, no to hate, yes to the ordination of women, yes to the ordination of LBGTQ, and yes to extravagant welcome.

And, God, as you have welcomed us, we welcome your presence in this time of chaos and fear. Be with us. Guide us. Bless us as we offer ourselves to you. Thank you, thank you, and thank you again for the courage you have given us to face times such as these.

Let all of God’s people say Amen.

Keep Looking…

by Rev. Deb Beloved Church

I recently purchased a condo in Santa Fe, NM (my first home, as a single woman–super exciting!), and so am deep in the throes of unpacking. I just said to one of my sons this morning, “I guess I have it [the thing he was asking for] somewhere, but I have no idea where!” 

Since all of my worldly goods are here with me, I trust I’ll stumble upon the thing at some point. I’ll just have to keep my eyes open. I’ll just have to keep looking.
Like the psalmist, who kept looking for God. (Psalm 59:9)
In the time of the writing of this psalm, the author felt as though he was surrounded by “enemies” and “evildoers,” “powerful people” who were “attacking [him],” “growling like dogs, [and] prowling around the city” (Psalm 59:2, 3, 6).

Then, in the midst of the chaos, in the midst of his distress, he cried out to God.  
At one point–understandably!–he simply pleaded for God to notice what was going on: “Get up..! Look at what’s happening!…Wake up!” (Ps. 59:4-5)

Then he described some of the horrors around him, justifying his plea, explaining his plight. 

And then–perhaps as much a reminder to himself as an assurance to God–he confirmed, “I keep looking for you, my strength, because God is my stronghold.” (Ps. 59:9)

In the midst of the chaos, he reminded himself: I keep looking for God.

In the midst of his distress, he re-centered himself: I keep looking for God.

In the midst of fear and overwhelm and enemies, he re-claimed his orientation: I keep looking for God.

…because God is his strength, his security, his shelter.

God is his strength, his security, shelter.

And he believes, he trusts, he knows, this: “My loving God will come to meet me.” (Ps. 59:10)

I’m not only surrounded by boxes, but occasionally feel as though I’m surrounded by the “enemies” of worry and doubt… 

Yes, there seem to be “evildoers” out there in the world–but I’ve also been known to experience powerful and destructive voices of anxiety and fear within my spirit…
And all the neighborhood dogs I’ve met so far–thankfully–have not been growling or prowling, but have been sweet and friendly. But there are those things that growl and prowl in the recesses of my soul…

In the midst of the chaos, may I, like the psalmist, remind myself to keep looking for God.

In the midst of distress, may I, like the psalmist, re-center myself, and keep looking for God.

In the midst of fear and overwhelm and enemies, whether within or without, may I, like the psalmist, re-claim my orientation, and keep looking for God.
…because God is my strength, too, and my security, and my shelter.

God is my strength, and my security, and my shelter.

And because I, too, believe–I, too, trust–I, too, know–this: “My loving God will come to meet me.” (Ps. 59:10)

May it be so for me. And perhaps…for you, too.

Amen. And amen.

And please, God, may I find the thing! 🙂

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.