Open Letter to Senator Lindsey Graham

Below is a letter I have sent to Senator Lindsey Graham who is my senator from South Carolina and chairman of the Senate Judiciary Committee.

Dear Senator Graham:

The death of Justice Ruth Bader Ginsburg and the process of replacing her has placed you at the center of the intensifying crises facing our country. Far more is at stake than the choosing of a member of the Supreme Court. Trust in the democratic processes and those who lead them has been eroding for years and has now reached a tipping point. Such trust depends upon the integrity, truthfulness, and commitment to the common good of people such as you who wield political power.

You, President Trump, and Senator McConnell are now the decisive leaders who will determine the timing and process for filling the vacancy on the Supreme Court and the integrity with which the process unfolds. Your personal character and the integrity of the Senate hangs in the balance. You unequivocally declared in 2016 that if a vacancy occurred during the presidential primary season the naming of a replacement would be made by the person elected in November.

 Senator McConnell, with the full support of the Republican caucus in the Senate, blocked the duly nominated Judge Garland with the rationale that no Supreme Court nominee should be approved in an election year. The decision to move forward in replacing Justice Ginsburg with less than two months remaining before the election is rank hypocrisy and Machiavellian duplicity.

By creating the precedent of blocking President Obama’s nominee, you and Senate Republicans sowed poisonous seeds of cynicism and exacerbated the dysfunction of the Senate. Whatever rationalization you use to justify reversing that principle when the president is of your own party, you will further undermine your own personal integrity and our trust in the Senate and those of you who occupy the position.

I appeal to your personal sense of integrity and fairness, and your commitment to the ideals of our democracy to delay consideration of a replacement of Justice Ginsburg until after the election. Doing so will send a signal that personal character still matters to you and your Republican colleagues; and it will be one step toward restoring trust in you and our democratic institutions.

 As a person of faith, I am reminded of the words of Jesus, “What will it profit a person if he/she gains the whole world and loses his/her soul.” You and your colleagues may gain this Supreme Court seat; but doing so at the cost of your character and integrity will eventually destroy you and further weaken the credibility of our democratic institutions. Providence and history will not look kindly on such action. Neither will voters in the upcoming election.

Sincerely,

Kenneth L. Carder

Relationships Break Down Racial Barriers*

In June 1962, when Linda and I loaded our few belongings in a U-Haul trailer in Watauga, Tennessee, and headed to Gaithersburg, Maryland, so that I could begin seminary, racial tensions were intensifying. Politicians fanned the flames of hatred, bigotry, and division.

George Wallace, a staunch segregationist, had just been elected governor of Alabama. He angrily stood in the doorway at the University of Alabama in an  attempt to block the admission of two Black students, Vivian Malone and James Hood. Racial strife dominated the daily news.

Linda and I grew up in the segregated world of eastern Tennessee. I had no relationships with African-Americans and no experiences across the boundaries of race and ethnicity.

I had been appointed as student pastor of the Hunting Hill and MacDonald Chapel Methodist Churches while attending Wesley Theological Seminary in the nation’s capital. The two churches were located within 2 miles of one another on Darnestown Road. Hunting Hill was a former Methodist Episcopal Church, and MacDonald Chapel was part of the MEC South. The Methodist Episcopal Church had split into the two denominations over slavery in 1844.

The two denominations reunited in 1939 to form The Methodist Church. As a concession to the MEC South, the racially segregated Central Jurisdiction was formed for Black members.

Located on the same road and between Hunting Hill and MacDonald Chapel was Pleasant View Methodist Church, whose members were African-Americans.

So within two miles on the same stretch of road, three churches represented the history of the United Methodist Church’s struggle with racism.

As I drove past Pleasant View Church one weekday afternoon, I noticed a car parked beside the Parish Hall. I had not yet met the pastor. Perhaps this was my chance. What followed changed my life and approach to ministry.

I met The Reverend Tom Barrington, the pastor of Emory Grove and Pleasant View Methodist Churches. I was twenty-three years old, a seminary student, and a part-time pastor. He was in his mid fifties with a seminary degree and thirty years’ experience as a full-time pastor.

He greeted me with a warm smile and firm handshake. I learned that he was originally from the South — North Carolina as I recall. I immediately felt at ease in his presence and was impressed with his graciousness. It marked the beginning of my first friendship with an African-American colleague.

Soon, I confronted the institutional racism in The Methodist Church. Even though Reverend Barrington was far more experienced and educated than I and served full time, my annual salary exceeded his by $300!

During one of our subsequent informal conversations, Reverend Barrington mentioned that he wished he had enough boys to start a scout troop. Since we had an active scouting program at Hunting Hill, I suggested that his boys join the troop. His response exposed my naivete.

“Son,” he remarked, “do you want trouble?” “You may get run out of here if you try that. I couldn’t ask you to do that.”

I insisted that I ask the scout master, George Righter, if it would be okay to have the boys from Pleasant View join the troop. Much to the surprise of Reverend Barrington, George and the assistant leaders welcomed the new members of the troop without fanfare and minimum resistance.

Months later the Women’s Society of Christian Service (now United Methodist Women) of Pleasant View invited the women from MacDonald Chapel to a time of conversation and fellowship. Within a matter of weeks, the Methodist Men had a similar gathering. Barriers began coming down as relationships were formed across racial barriers.

Hunting Hill and MacDonald Chapel entered into a merger agreement during my last year as their pastor in 1965. Included in the agreement was expanded fellowship with Pleasant View and the possibility of them joining in the formation of the new church.

Suggestions for names for the newly formed church were received. I had placed in the suggestion box the name Fairhaven, from Acts 27.

Fair Haven was a temporary safe harbor amid a storm as Paul continued his journey to Rome.  The name seemed an appropriate image for a church — a place of nurture and renewal for a community on the journey toward God’s reconciled community of justice and love.

In 1968, a transformative step on that journey was taken when the members of Pleasant View became part of the new church. While racial strife and division dominated the media, three strains of Methodism’s division came together in a congregation on Darnestown Road in Gaithersburg, Maryland.

In September 2008, Linda and I shared in a Homecoming and 40th Anniversary of Fairhaven. Following the service, a woman approached me.

“I want to apologize to you and thank you. You likely don’t remember me, but you may remember my father,” she remarked.  After sharing his name, she reminded me that the family left the Hunting Hill Church in disagreement with the merger between Hunting Hill and MacDonald Chapel and the growing fellowship with Pleasant View.

She added, “I have returned to this church for the very reason my parents left it. My family is part of this church because of its diversity.”

Little did Reverend Barrington or I realize at the time that a small group of Boy Scouts, a women’s meeting, and a gathering of Methodist Men would be seeds from which a flourishing multi-racial congregation would spring forth.  What we did realize, however, is that relationships matter!

Fifty-seven years have passed since that fateful day that I drove into the parking lot of Pleasant View and met Tom Barrington. Tom died in 1966. He never knew the impact he had on a young, naïve seminary student from East Tennessee.

Today, Fairhaven United Methodist Church stands as visible testimony to the reconciling power of the gospel when embodied in relationships of compassion, justice, and hospitality.+

September 27, Fairhaven will celebrate homecoming by Zoom with the theme “Through it All God Remains Faithful.” I will be giving thanks that those three small membership congregations demonstrated to a young pastor from the segregated South that relationships across racial barriers are the soil out of which grows new life.

*This is the third in a series as I engage in the coming months on a pilgrimage of remembering sixty years of ministry and life with my deceased wife, Linda. When possible, I will be visiting the communities where Linda and I lived and served.

Prayer of Blessing for Beginning of School Year

My granddaughter, Emily Nash, began her teaching career this week. She has been working hard all summer to prepare her classroom and curriculum. I wrote this prayer as a blessing for her; but I have edited it here to include all teachers, students, and staff as they face a particularly challenging and uncertain year.

colorful prayer hands



Blessed are You, God of love, truth, goodness, and beauty. As our teachers prepare for a year of teaching, bless them, their classrooms, and all the kids who will soon gather.

You have already blessed our teachers with gifts and training. Now bless them with

  • Enthusiasm for the tasks ahead
  • Patience amid resistance
  • Gentleness amid conflict
  • Empathy for the troubled
  • Steadfastness when discouraged
  • Perseverance amid failure and mistakes
  • And joy when progress is evident

Bless the classrooms with beauty that

  • Sparks imagination
  • Enhances learning
  • Invites inquiry
  • Stimulates questions
  • Fosters belonging
  • Facilitates cooperation
  • Feels like home.

Bless the students with

  • Eagerness to learn and grow
  • Trust in their inherent worth and dignity
  • Willingness to learn from mistakes
  • Confidence in their ability and potential
  • Openness to guidance and correction
  • A sense of belonging in a community of learning.

Bless the administrators and staff with

  • Respect for one another
  • Love and compassion for ALL students
  • Mutual accountability for nurturing a learning community
  • Enduring commitment to excellence in education and formation.

Bless and fill each school with Love, Truth, Goodness, and Beauty so that each may be a beacon of hope for a world of peace, justice, and liberty for ALL people. Amen.

 

 

 

 

Pilgrimage to Where Seeds Were Sown

Last week I began a pilgrimage to the churches and communities where Linda and I lived during our almost 59 years of marriage. It has now been ten months since her death and I continue to adjust to life without her.

In the months ahead, I will visit several communities and churches that sowed fertile seeds of grace that grew for six decades in Linda and me.

Memories and feelings will be rekindled. Some will be painful. Most will be joyful. I will give thanks for the good memories, lament the painful ones, confess my failures, and celebrate the Grace which permeated them all.

I am convinced that pastors are formed by the congregations they serve as surely as pastors help to shape congregations. I realize how much the life Linda and I shared was shaped by the churches and communities in which we lived.

Sixty years ago, June 1960,  I was appointed as student pastor of Watauga Methodist Church, located on a hillside above the Watauga River, on the outskirts of Johnson City, Tennessee.

I was only nineteen and a student at East Tennessee State University.  I had received my “Local Pastor’s License” a year earlier.

The Watauga community had a population of fewer than 400 in 1960 and remains about the same today.  The businesses in the community included farms, a rock quarry, grain mill, and grocery store. Some people worked in either Johnson City or Elizabethton.

Watauga ChurchThe church had an average attendance of 22 which grew to 26 over the two years I was there, maybe the largest percentage increase in my subsequent years of pastoral ministry. Admittedly, much if not all of the increase was the number from my family who would occasionally attend to hear their “boy preacher.” Membership included only one young family with children.

My salary was $600 per year, with a raise to $800 my second year. The Conference added another $400 after we married in 1961, bringing the total to $1200.

Linda and I had been dating for about a year when I was appointed. She was a student at Emory and Henry College, majoring in religion. She decided to write a history of the church for one of her classes, a paper I still have. She attended services when she was home from college, which happened with increased frequency.

We decided to marry after her graduation, even though I would have another year of college. She got a job working at ETSU as a secretary in the department of health education.

House at Watauga1

There was no parsonage. However, the St. Johns, who owned a large farm and the grain mill, made available a small house across the driveway from the stately antebellum house than dominated the landscape.  The small structure  had once served as “servants quarters.” We paid $40 per month rent.

Though it needs painting today, the house looks as it did 59 years ago. The congregation helped us gather used furniture sufficient for our use. They were proud that their young preacher and wife would be living in the community, a first for them. Though the house was markedly smaller and less attractive than Linda’s middle-class home, she accepted our new residence with graciousness and gratitude.

Upon returning from our honeymoon, the congregation treated us with an “ole fashion pounding.” They brought ‘pounds’ of flour and sugar, plus canned goods, vegetables, and even household utensils for the newlyweds. It was quite a celebration!

The two dozen active members of Watauga were socio-economically diverse, from two large-farm families, a retired business man, and station owner to families on public assistance. One man even skinned skunks and sold the pelts for income. Two were college graduates and at least one could not read or write. Yet, they were like an extended family to one another.

The church considered it their special God-given ministry to give young pastors a start. They made that clear on my first Sunday in June 1960. They celebrated my presence with them and no criticism ever reached my ears in those two years. Yes, they offered kind, sensitive suggestions for improvement; but they never put me down or humiliated me. They were quick to compliment and affirm every sign of progress and dutifully attended special studies that I suggested.  They were determined to support their young pastor.

It was a time of “firsts”: first pastoral visit, first funeral, first weekly worship leadership and sermon preparation, first Sunday night Bible study, first district pastors’ meeting, first time to be introduced as “my pastor,” first (and last) time Linda ate souse meat (look it up). I still remember the look on her face when I told her what it was! Still, she thanked our hosts, Sarah and Landon, for their warm and generous hospitality.

The pattern for our fifty-nine years of marriage and shared ministry was set during those two exciting years. That little congregation shaped us far more than we shaped it.

When we left in the summer of 1962 for Washington D. C. to attend seminary, the congregation rejoiced that we were taking this next step in preparation for ministry. They sent us off with celebration and thanksgiving.

During the Holston Annual Conference session in 1992, I was endorsed as a candidate for the episcopacy. At that same session, the dean of the Cabinet read the names of the churches to be declared discontinued and closed. On that list was “Watauga United Methodist Church, Johnson City District.” The perfunctory vote was taken, and the church where Linda and I began ministry and life together no longer existed.

I wanted to pause to give public testimony to the contribution that small, faithful church made to my formation and that of other pastors who were nurtured by its support and commitment.

It was at that conference session that I vowed to myself and to Linda that if I was elected a bishop, no church would pass out of existence without our pausing at Annual Conference to celebrate and give thanks for each of the “abandoned” and “closed” churches.

Watauga Church is no longer United Methodist, but it is an active church. The photo above was taken last week! Its appearance hasn’t changed nearly as much as that of the nineteen year old who showed up as the pastor sixty years ago.

I am convinced that faithfulness to the gospel consists primarily of sowing seeds of grace, which is God’s presence and power to create, shape, and transform human hearts, communities and the entire creation. In other words, seeds of the reign (kingdom) of God.

While I continue to grieve the loss of Linda’s presence, I am profoundly grateful for the seeds of grace which Watauga Methodist Church sowed in us and which give me comfort, joy, and hope.

 

 

 

Pilgrimage to Where Seeds Were Sown

Last week I began a pilgrimage to the churches and communities where Linda and I lived during our almost 59 years of marriage. It has now been ten months since her death and I continue to adjust to life without her.

In the months ahead, I will visit several communities and churches that sowed fertile seeds of grace that grew for six decades in Linda and me.

Memories and feelings will be rekindled. Some will be painful. Most will be joyful. I will give thanks for the good memories, lament the painful ones, confess my failures, and celebrate the Grace which permeated them all.

I am convinced that pastors are formed by the congregations they serve as surely as pastors help to shape congregations. I realize how much the life Linda and I shared was shaped by the churches and communities in which we lived.

Sixty years ago, June 1960,  I was appointed as student pastor of Watauga Methodist Church, located on a hillside above the Watauga River, on the outskirts of Johnson City, Tennessee.

I was only nineteen and a student at East Tennessee State University.  I had received my “Local Pastor’s License” a year earlier.

The Watauga community had a population of fewer than 400 in 1960 and remains about the same today.  The businesses in the community included farms, a rock quarry, grain mill, and grocery store. Some people worked in either Johnson City or Elizabethton.

Watauga ChurchThe church had an average attendance of 22 which grew to 26 over the two years I was there, maybe the largest percentage increase in my subsequent years of pastoral ministry. Admittedly, much if not all of the increase was the number from my family who would occasionally attend to hear their “boy preacher.” Membership included only one young family with children.

My salary was $600 per year, with a raise to $800 my second year. The Conference added another $400 after we married in 1961, bringing the total to $1200.

Linda and I had been dating for about a year when I was appointed. She was a student at Emory and Henry College, majoring in religion. She decided to write a history of the church for one of her classes, a paper I still have. She attended services when she was home from college, which happened with increased frequency.

We decided to marry after her graduation, even though I would have another year of college. She got a job working at ETSU as a secretary in the department of health education.

House at Watauga1

There was no parsonage. However, the St. Johns, who owned a large farm and the grain mill, made available a small house across the driveway from the stately antebellum house than dominated the landscape.  The small structure  had once served as “servants quarters.” We paid $40 per month rent.

Though it needs painting today, the house looks as it did 59 years ago. The congregation helped us gather used furniture sufficient for our use. They were proud that their young preacher and wife would be living in the community, a first for them. Though the house was markedly smaller and less attractive than Linda’s middle-class home, she accepted our new residence with graciousness and gratitude.

Upon returning from our honeymoon, the congregation treated us with an “ole fashion pounding.” They brought ‘pounds’ of flour and sugar, plus canned goods, vegetables, and even household utensils for the newlyweds. It was quite a celebration!

The two dozen active members of Watauga were socio-economically diverse, from two large-farm families, a retired business man, and station owner to families on public assistance. One man even skinned skunks and sold the pelts for income. Two were college graduates and at least one could not read or write. Yet, they were like an extended family to one another.

The church considered it their special God-given ministry to give young pastors a start. They made that clear on my first Sunday in June 1960. They celebrated my presence with them and no criticism ever reached my ears in those two years. Yes, they offered kind, sensitive suggestions for improvement; but they never put me down or humiliated me. They were quick to compliment and affirm every sign of progress and dutifully attended special studies that I suggested.  They were determined to support their young pastor.

It was a time of “firsts”: first pastoral visit, first funeral, first weekly worship leadership and sermon preparation, first Sunday night Bible study, first district pastors’ meeting, first time to be introduced as “my pastor,” first (and last) time Linda ate souse meat (look it up). I still remember the look on her face when I told her what it was! Still, she thanked our hosts, Sarah and Landon, for their warm and generous hospitality.

The pattern for our fifty-nine years of marriage and shared ministry was set during those two exciting years. That little congregation shaped us far more than we shaped it.

When we left in the summer of 1962 for Washington D. C. to attend seminary, the congregation rejoiced that we were taking this next step in preparation for ministry. They sent us off with celebration and thanksgiving.

During the Holston Annual Conference session in 1992, I was endorsed as a candidate for the episcopacy. At that same session, the dean of the Cabinet read the names of the churches to be declared discontinued and closed. On that list was “Watauga United Methodist Church, Johnson City District.” The perfunctory vote was taken, and the church where Linda and I began ministry and life together no longer existed.

I wanted to pause to give public testimony to the contribution that small, faithful church made to my formation and that of other pastors who were nurtured by its support and commitment.

It was at that conference session that I vowed to myself and to Linda that if I was elected a bishop, no church would pass out of existence without our pausing at Annual Conference to celebrate and give thanks for each of the “abandoned” and “closed” churches.

Watauga Church is no longer United Methodist, but it is an active church. The photo above was taken last week! Its appearance hasn’t changed nearly as much as that of the nineteen year old who showed up as the pastor sixty years ago.

I am convinced that faithfulness to the gospel consists primarily of sowing seeds of grace, which is God’s presence and power to create, shape, and transform human hearts, communities and the entire creation. In other words, seeds of the reign (kingdom) of God.

While I continue to grieve the loss of Linda’s presence, I am profoundly grateful for the seeds of grace which Watauga Methodist Church sowed in us and which give me comfort, joy, and hope.

 

 

 

A Needed Challenge from a Black Friend

I have been reluctant in recent weeks to add my voice to the plethora of  commentaries on race and white supremacy. Careful listening, honest self-examination, and prayerful reflection have seemed a more appropriate approach.

I’ve tried to be attentive to the voices of the victims of racism and white supremacy. I have also attempted to probe my own experiences for residues of racism and participation in the benefits of being white in this culture.

White privilege has been my lot for almost eighty years, and I continue to reap the advantages of systemic racism.

Extricating myself from these sins has been a lifelong struggle.  I have made progress from my childhood days of segregation and Jim Crow. But, I still have work to do!

In the sermon I delivered at the worship service in which I was received as the bishop in Mississippi in September 2000, I acknowledged my own participation in systemic racism and white privilege. I called racism a diabolical sin from which I want to be delivered. I invited the clergy and laity present to confront me whenever they detected prejudice or racism in my actions, adding, “I may be embarrassed by your confronting me, but I’d rather lose face than lose my soul.”

Following the service, a Black member of the Cabinet pulled me aside. He affirmed my openness and commitment to justice and reconciliation. Then, he added, “But, bishop, we Black people can’t cure your racism. Don’t put that burden on us, too!”

He spoke the truth! Racism is a problem we White folks have created, and we must work diligently to root out this deadly personal and systemic sin.

For too long, we have put the responsibility onto Blacks. If they will only respond, behave, do, act, and believe as WE want or expect, then racism would disappear. Such an expectation or projection is clear evidence of our White privilege and presumed superiority.

A first step toward a solution to racism is for us White folks to humbly acknowledge that WE are the problem. We must get beyond our defensiveness and engage the long process of repentance, turning toward the “beloved community” where reconciliation rooted in justice is possible.

The Cabinet member and friend who refused to take responsibility to overcome my racism contributed to my ongoing healing. I am grateful to him!

I’ll continue to listen, learn, reflect, and repent. Perhaps I will share more about my ongoing journey toward the beloved community. I want to contribute to the solution rather than add to the problem.

 

 

God Works Through Science Too

In response to Dr. Anthony Fauci’s expressed concern about a prevalent “anti-science”  bias in our society, Franklin Graham posted on his Facebook: “Science isn’t truth—God is.

The evangelist’s comment was an attempt to discredit or minimize scientists’ warnings and guidelines regarding COVID-19. The comment reflects a long-standing effort to drive a wedge between science and religion.

Pitting science and theology against one another is one of religion’s most costly and deadly mistakes. The church persecuted and executed scientists in the name of defending God; and the current attempts to undermine epidemiologists and other scientific specialists dealing with the COVID pandemic is killing people.

I was privileged to serve as pastor of First United Methodist Church in Oak Ridge, Tennessee in the 1980s. The congregation consists of scores of Ph.D. scientists and professional engineers.  Their intellectual brilliance, commitment to the pursuit of truth, devotion to contributing to the healing of creation, and humility in admitting their mistakes inspired me and broadened my own understanding of who God is and how God works in the world.

One of my Oak Ridge friends was Dr. William Pollard, a world-renowned physicist and Episcopal priest. He spoke and wrote often of how his science expanded his understanding of God and how his faith informed the purpose and use of his science. He reminded us all that God is the source of ALL truth, scientific and theological/Biblical, and that all truth must be approached with humility and mystery.

Franklin Graham is right: God is truth! He is wrong when he pits religious revelation over against scientific data. God’s revelation is contained within creation as well as the pages of Scripture. In reality, the creation itself is the first “Bible,” preceding the Hebrew and Christian Scriptures by millions of years.

From my perspective, science is one of God’s most generous gifts to humanity. Yes, it can be–and often is–misused, but no more than religion has been and continues to be used for devilish purposes. Both religion and science can also be arrogant and idolatrous.

But anti-science is a dangerous form of practical  atheism. It denies God’s sovereign presence and work in ALL creation and negates our stewardship of God’s gifts. Science is God’s gift over which we are to exercise stewardship in service to the healing of creation.

Albert Einstein put it succinctly: “Science without religion is lame, religion without science is blind.” 

God Works through Science Too

In response to Dr. Anthony Fauci’s expressed concern about a prevalent “anti-science”  bias in our society, Franklin Graham posted on his Facebook: “Science isn’t truth—God is.

The evangelist’s comment was an attempt to discredit or minimize scientists’ warnings and guidelines regarding COVID-19. The comment reflects a long-standing effort to drive a wedge between science and religion.

Pitting science and theology against one another is one of religion’s most costly and deadly mistakes. The church persecuted and executed scientists in the name of defending God; and the current attempts to undermine epidemiologists and other scientific specialists dealing with the COVID pandemic is killing people.

I was privileged to serve as pastor of First United Methodist Church in Oak Ridge, Tennessee in the 1980s. The congregation consists of scores of Ph.D. scientists and professional engineers.  Their intellectual brilliance, commitment to the pursuit of truth, devotion to contributing to the healing of creation, and humility in admitting their mistakes inspired me and broadened my own understanding of who God is and how God works in the world.

One of my Oak Ridge friends was Dr. William Pollard, a world-renowned physicist and Episcopal priest. He spoke and wrote often of how his science expanded his understanding of God and how his faith informed the purpose and use of his science. He reminded us all that God is the source of ALL truth, scientific and theological/Biblical, and that all truth must be approached with humility and mystery.

Franklin Graham is right: God is truth! He is wrong when he pits religious revelation over against scientific data. God’s revelation is contained within creation as well as the pages of Scripture. In reality, the creation itself is the first “Bible,” preceding the Hebrew and Christian Scriptures by millions of years.

From my perspective, science is one of God’s most generous gifts to humanity. Yes, it can be–and often is–misused, but no more than religion has been and continues to be used for devilish purposes. Both religion and science can also be arrogant and idolatrous.

But anti-science is a dangerous form of practical  atheism. It denies God’s sovereign presence and work in ALL creation and negates our stewardship of God’s gifts. Science is God’s gift over which we are to exercise stewardship in service to the healing of creation.

Albert Einstein put it succinctly: “Science without religion is lame, religion without science is blind.” 

What are the implications for the current pandemic crisis?

The novel coronavirus, COVID-19, is a public health challenge that requires the world’s best scientific minds. It is a new biological phenomenon about which science learns more every day. Let us support the scientists who are devoting their God-given expertise to understanding and defeating the virus.

The pandemic is also an ethical, theological challenge. The heart of our religious faith is summed up in the commandment that we shall love God and our neighbor. Science is showing us how we can best love our neighbors in face of COVID-19:

Wear a mask

Practice social distancing

Wash your hands

Avoid crowds

Support research for vaccines and therapeutics

Now is not the time for partisan politics and self-serving efforts to undermine scientists. Now is the time to seek and live the Truth revealed in science AND religion. For those of us who claim allegiance to Jesus, it boils down to loving one another as Christ loves us.

 

 

 

 

 

 

 

Tribute to Ted Jennings

Jennings-TedA virtual memorial service was held Saturday, June 27, for one of Methodism’s most provocative, challenging, and committed theologians, Theodore (Ted) Jennings. I was asked by his devoted spouse, Ronna Case, to speak briefly of Ted’s contribution to the church.

I first met Ted at a Symposium on Theology and Evangelism held, February 1992, in Atlanta. Later that year, I was part of a working group with him at the Oxford Institute of Methodist Studies. The theme of the Institute emerged from Ted’s recently published book, Good News to the Poor: John Wesley’s Evangelical Economics.

When the Council of Bishops adopted the Initiative on Children and Poverty, Ted became one of the theological consultants. As a member of the task force for the Initiative, I worked closely with Ted. We became good friends, and the friendship continued until his death in March of this year.

Ted’s contributions to the church are those of a prophet in the mode of an Isaiah, Jeremiah, Micah, or Amos, ever prodding and challenging the church to be a beloved community of liberation for ALL people. I briefly name four specific contributions.

One, Ted challenged the institutional church’s captivity to the consumerist, capitalist culture and institutional triumphalism. Ted’s vision and loyalty transcended preoccupation with institutional prominence, membership statistics, organizational structures, and marketing strategies. His was a vision of a reconciled and transformed world where justice prevails, and all have access to God’s table of abundance. And, as one of his former students said, “Ted made sure that we knew Jesus was with the crucified, not the crucifers; the oppressed, not the oppressors.”

Two, he called the church to presence among the marginalized, the outcasts, the poor, the vulnerable. In his work with the Episcopal Initiative on Children and Poverty, he regularly pushed the bishops toward the overarching goal of the Initiative: the transformation of the church in response to the God who is among “the least of these.” He persistently reminded us of God’s preferential option for the poor and most vulnerable, not as objects of charity but as friends and means of grace.

Three, Ted helped to reshape Methodism’s interpretation of Wesley, from a mere revivalist who focused on personal salvation to Wesley as a catalyst of a movement for holistic salvation that includes personal and social transformation. He challenged much conventional Wesleyan scholarship and spurred a new generation of scholars and pastors toward a more holistic vision of the Wesleyan heritage. He saw the tradition as something to be constructively built upon rather merely defended.

Four, Ted prodded the Church to confront its hypocrisy by courageously challenging us to embody radical love for God and neighbor, and to include ALL within the circle of God’s liberating love.  He had little tolerance for pious pretense and personal or professional posturing, whether by academics, bishops, or pastors. Indeed, he modeled leadership as derivative of authentic Christian discipleship. As a colleague scholar remarked, “Above all, Ted loved Jesus!”

Ted’s contributions will multiply in years to come, for he helped to form two generations of pastors and church leaders in the United States, Mexico, Korea, and beyond. Those leaders now form congregations as outposts of God’s present and coming reign of justice, generosity, and joy!

I give thanks to God for Ted Jennings’s devoted life, his faithful witness to Resurrection faith that liberates and transforms, and his enduring friendship.

 

Uncounted Victims of COVID-19

COVID-19 casualties, counted and uncounted, are mushrooming and getting closer to home!

Our family had a scare last week. Sandra, my daughter, is a social worker in a skilled nursing facility. She was exposed to the virus and developed familiar symptoms. We all anxiously waited three days for the test results. Fortunately, she tested NEGATIVE.

Among the many uncounted casualties are those who live and work in nursing homes like the one where Sandra serves and the one across the street from me.

Sandra eagerly returned to work Monday. She loves her work, her colleagues, the residents and their families.

Lowman across street

I live on the campus of a beautiful continuous care retirement community. Across the street is the nursing facility, where approximately 140 residents are cared for by a dedicated team of caring staff members.

I see family members come to the windows of their loved ones and press their hands against the pane. I watch as staff members arrive for their long shifts and leave exhausted. I hear the sirens of emergency vehicles arriving and realize someone is in crisis.

But this is only a microcosm of the realities in the approximately 15,000 nursing homes in the United States where  1.4 million people are cared for by approximately 1,663,000 employees.

Only a small percentage of the residents in nursing homes have the COVID-19 virus. However, many residents are showing increasing signs of depression and failure to thrive as the result of isolation from loved ones.

Family members are growing increasingly stressed and frustrated by the imposed guidelines and policies.

I wonder if the confusion and agitation of those with Alzheimer’s and other forms of dementia is intensifying.

Family members of those nearing death plead to be permitted to keep vigil beside the bed of their spouse and/or parent. Thousands are dying with only the staff present to comfort them. I can only imagine the added pain of family members as they now grieve without having had the opportunity to hold their loved one’s hand and whisper “I love you” as a final goodbye.

The medical staff, social workers, and administrators are caught between regulatory guidelines and policies and the relational needs of residents and families. They are taking on added responsibilities way outside their job descriptions: administrators substituting as beauticians and CNAs; social workers becoming conflict mediators and surrogate family members; chaplains sweeping floors and delivering meals; housekeepers assisting with bathing and feeding.

I would like to help. My ability to respond is limited. After all, I’m in the vulnerable age group myself. But I’ve decided that I can do something:

  • I can wear my mask and observe the CDC guidelines so that I don’t add to the workload of healthcare workers, or spread the disease to others.
  • I can pray each day for the staff and residents and the family members, and I now consider each siren a call to prayer.
  • I can walk past the windows with my dog, Millie, and wave at the persons inside.
  • I can speak and write words of appreciation to the staff and not complain if I am inconvenienced by their preoccupation with their added workload.
  • I can communicate with legislators for more attention and resources for the frail elderly, including nursing homes.
  • I can call and/or write to family members I know who are caring for frail persons.
  • I can plant and cultivate flowers in my own lawn that are visible to the residents and staff, providing some glimmer of beauty.
  • I can make an added contribution to agencies that advocate and serve the frail elderly.
  • I can work for systemic changes in attitudes toward and treatment of the elderly, especially the most frail.

And, we all can “love our neighbor as ourselves,” including our neighbors who live and work in nursing homes and their families. They, too, are victims of COVID-19.