If You are a Primary Text, What’s Your Mission?

Each month, we post a series of blogs around a common topic. This month, Lee Hinson-Hasty is curating a series identifying books that Presbyterian leaders are reading now that inform their ministry and work. Why are these texts relevant today? How might they bring us into God’s future? We invite you to join the conversation on Facebook and Twitter!

by Lee Hinson-Hasty

“You are the primary text.”

Early in my ministry, my father-in-law, the Rev. Dr. E. Glenn Hinson[1] reminded me how closely both friends and enemies pay attention to one another. Counselor orientation week at YMCA Camp Sea Gull pounded this point daily in another way: “They watch and remember what you do, how you do it, when it is done, and where you do it, even more than what you say.”

Curating blogs this March by leaders who think theologically from across cultures and ethnicities, sexual and philosophical orientations, generations, genders, and a variety of geographic locations reminds me how much I learn and respect those I choose to be in relationship with. One of my favorite questions to get to know or catch up with someone (thank you, George Anderson) is “What are you reading?” Thank you, NEXT Church, for providing a wonderful opportunity for me and all who read, wrote, and participated to be a part of that question and to strengthen relationships and insight in these days entrusted to our care.

The recommendations, reviews, and responses to my question have hopefully added a few – if not many – new books to your wish list to read. But I have a confession to make. I asked another question to the writers: What is your vocation or call? I put it this way: “Please include in the blog a brief description of your social location and ministry context so people have a sense of who you are, what has been formative, the kind of questions and ideas you often address, and the way(s) God is calling you to serve.” Many dove into this question in amazing ways, giving all of us a deeper look into who they each are. In that moment, they revealed themselves in a more focused and clarifying way. They became, I think, a primary text for us all. For this, I am grateful.

So I was pleased to read Teri McDowell Ott’s description from the autobiographical notes of James Baldwin’s Notes of a Native Son: In them “Baldwin shares what could be read as his personal mission statement: ‘I consider that I have many responsibilities, but none greater than this: to last, as Hemingway says, and get my work done. I want to be an honest man and a good writer.’”

Ken Kovacs points out that Charles Marsh “maintains that, [D]ogmatic proclamation would never be enough for Bonhoeffer, because every confession of Christ as Lord must bear concretely on the immediate work of peace. Obedience could not be separated from confession.’

I wonder if it is time for each of us to clarify our own vocation and write or re-write our own personal mission statements? What are we responsible for together and individually? And how are we living out those commitments?

Join me in giving thanks for those who contributed over the last month and the ways they are writing and living what they believe.  In so many ways, they are a primary text worth returning to again and again:

  • Derrick McQueen: “Spirit in the Dark” Examines the Boundaries of Religious Life: “One focus of my work is in bringing community and congregational experience into conversation with the bible through theological reflection. I am interested in reclaiming church as community on the inside to do the work of justice, love and righteousness outside the doors of the church.” He posits that “African-American literary tradition is ripe for bringing in texts to be in conversation with the bible and the community. It also provides a way for preachers and pastors to parse culture without giving in to the demand to ‘do something new to fill the pews.’”
  • Teri McDowell Ott: Prophetic Theology From a Non-Theologian: “After serving in parish ministry for 13 years, Teri now feels called to the liminal space between the sacred and the secular, the church and the ‘nones,’ the traditional and the contemporary. Teri feels called to build bridges between these spaces, especially through her writing and blogging.” She reminded us that James Baldwin’s “Essays… in Notes of a Native Son “reside in the realm of prophetic theology because of the extraordinary way they describe and illuminate the African-American experience and call to account those of us who live in privileged ignorance.”
  • Ken Kovacs: Bonhoeffer Biography Espouses Transforming “The Proud and Hateful” into Love: Ken says he has “come to believe that the social justice and advocacy engagement of the Church needs to be rooted and grounded psycho-spiritually in our individual core identities as children of God. Cultivating and nurturing the inner-lives of Christ’s people, helping individuals become more conscious of the transforming work of the Holy Spirit, enhances the vitality of the church and strengthens the effectiveness of its witness in the world.”
  • Linda Kay Klein: Speaking Our Truth without Shaming Those Who Don’t See It: Linda blends research and stories to expose unseen social problems and devise potential solutions “for communities that are, like me, trying to find ways to unapologetically speak and fight for our truths while honoring the humanity of those who disagree with us.”
  • Erin Hayes Cook: Living in a Constant State of Motion: Erin believes her call is to be bridge between cultures and generations where she currently serves. She encourages us to “Be ready to be moved by the Spirit wherever she blows.”
  • Vilmarie Cintrón-Olivieri: Becoming Who You’ve Always Been: Vilmarie feels called to serve as a teacher/mentor, looking for ways to share the grace God has bestowed upon me without reservations. She recommends reading Parker Palmer’s Let Your Life Speak to “those who, like me, find themselves at a crossroads or for those who feel “true self” is still to be discovered.”
  • Kathy Wolf Reed: Resist Right Now: Kathy reminds us that “God gives us not just an option but a direct order to place boundaries on our inclinations to perpetuate anxiety.”
  • Doris Garcia Rivera: Reaching Out with the Gospel in Intercultural Mode: Doris describes her “vocation as a teacher and my call and work as missionary in theological education and development for 23 years shaped me to develop ministries to reach out to others, to make connections, to create spaces for personal, community and spiritual growth.” She finds “Interculturality … defined as a posture, a disposition to share our lives with the other – a space where all cultures are required to truly read and interpret the world in a more comprehensive way, …(as) challenging” but an imperative.
  • MaryAnn McKibben Dana: The Civil Rights Movement: Important History, but Not in the Past: MaryAnn’s reading of King’s life and legacy has led her to understand her greater role in the world. “The struggles of 2017 are different, yet frustratingly similar. King was a pastor, like me. But that also means I am a pastor, like King.And it’s time for me — for all of us who lead Christ’s church — to make that real.”
  • Nanette Sawyer “feels called to guide people in spiritual practices that prepare us to be deeply rooted in God’s love and brave in extending that love to others.” Drawing from Jonathan Haidt, she encourages us to consider that “Our intuition is like an elephant that we ride – It’s large, powerful, and in control.”
  • Bridgett A. Green “resources people as they practice Christianity with the tools of sound biblical interpretation, rigorous theological inquiry, and good questions.”
  • Elizabeth Hinson-Hasty is “committed to teaching as well as ecumenical and interfaith dialogue and writing on the intersections of theology, ethics, and economics.” The books she recommends, she says, “will disturb your conscience and force you to confront the realities faced by economic migrants and refugees. Their stories will remain with you as you develop your own theology of migration and sense of God’s mission for the church today. You will not be surprised to hear, Elizabeth’s stories and wisdom deeply influences my own vocation and theological thinking and action.
  • Jan Edmiston, co-moderator of the 222nd General Assembly, lives out part of her vocation and reminds us to do the same saying, “We are called to be like Emmett Till’s mother, Mamie, and not allow victims of racially motivated deaths to be forgotten.”

For each of these contributors, and for the authors they introduced us to or reminded us; for these cloud of witnesses, I am grateful. Lee

[1] Dr. Hinson would tell you he’s made plenty of mistakes, and you can read about many in his 2012 autobiography, A Miracle of Grace.


Lee Hinson-Hasty is senior director of Theological Education Funds Development at the Presbyterian Foundation and curator of our March blog series.

Emmett Till: Then and Now

Each month, we post a series of blogs around a common topic. This month, Lee Hinson-Hasty is curating a series identifying books that Presbyterian leaders are reading now that inform their ministry and work. Why are these texts relevant today? How might they bring us into God’s future? We invite you to join the conversation on Facebook and Twitter!

by Jan Edmiston

Emmett Till was murdered more than 60 years ago and since that terrible day, more than 10 books have been written to tell the story. But Timothy B. Tyson’s book, The Blood of Emmett Till, is especially timely for a 21st century audience, telling the story once again within the context of the increasingly reported deaths of so many unarmed black men as well as the creation of the Black Lives Matter movement.

There was a time when the murders of unarmed black men and boys went largely unreported. And while hundreds more have been killed since Emmett Till, some of their names are part of our national liturgy of lament: Michael Brown, Trayvon Martin, Tamir Rice, Clementa Pinckney, Freddy Gray. “America is still killing Emmett Till,” writes Tyson, but we are increasingly speaking the names of men and women of color who have died in the throes of racial bias and white supremacy. We are called to be like Emmett Till’s mother, Mamie, and not allow victims of racially motivated deaths to be forgotten.

There was a time when the NAACP was considered a radical organization – much like the Black Lives Matter movement has been decried by some today. Timothy Tyson points out the NAACP was once considered to be “a left-wing power-mad organ of destruction” which had been “infiltrated by communist sympathizers.” Similarly incendiary descriptions of Black Lives Matter can be heard today even though that organization’s stated mission is to affirm “black folks’ contributions to this society, our humanity, and our resilience in the face of deadly oppression.” We are reminded in The Blood of Emmett Till that what was once considered radical can become mainstream – and treasured – when we consider the true life experiences of people we have ignored.

Tyson’s book reminds us about the essential nature of testimony. It was his interview of Carolyn Bryant for this book which led to her to admit that Emmett Till never assaulted her in that tiny Mississippi grocery store in 1955. We are reminded what happens when we live by fear even in the face of cultural pressures. False narrative kills.

And we are also reminded that brave truths spoken even at the risk of death is what God has called us to speak today. Tyson powerfully describes what it meant for witnesses like Frank Young and Moses Wright to be brave in the face of darkness. Even though – as expected – the murderers of Emmett Till were found not guilty, the testimony spoken by brave witnesses in the 1950s bolsters our own courage for these days.

If you are just now “waking up white” after reading Debby Irving’s book, reading Tyson’s book about distant days – which are not so distant after all – will further stir a desire to dismantle racism. You may be completely familiar with the story of Emmett Till, but is an important read for our time.


Jan Edmiston serves as Co-Moderator of the 222nd General Assembly (2016) of the Presbyterian Church (U.S.A.). Jan was born, raised, and educated in Chapel Hill, NC, where she grew up in the University Presbyterian Church. She attended Andover-Newton Theological School and was ordained to the ministry of Word and Sacrament. She later earned a Doctor of Ministry in Christian Spirituality from Columbia Theological Seminary.She currently serves as Associate Executive Presbyter for Ministry at the Presbytery of Chicago.Edmiston blogs at A Church for Starving Artists. Throughout her parish ministry years, Edmiston served as moderator of the social justice committee and personnel committee, and took leadership roles in the areas of church revitalization, new church development, and presbytery council.

2017 National Gathering Monday Afternoon Worship

On Monday afternoon of the National Gathering, our worship service consisted of liturgy, music, and readings.

Scripture: John 4:1-10
Music: Neema Community Choir

Worship Liturgy

A Thought for Personal Meditation

“I knew too that this new war was not even new but was only the old one come again. And what caused it? It was caused, I thought, by people failing to love one another, failing to love their enemies. I was glad enough that I had not become a preacher, and so would not have to go through a war pretending that Jesus had not told us to love our enemies.”

                    – Wendell Berry, Jayber Crow

Call to Worship

Ho, everyone who thirsts, come to the waters;
And you who have no money, come, buy and eat.
Come buy wine and milk without money and without price.
Why do you spend your money for that which is not bread,
and your labor that that which does not satisfy?
Listen carefully to me, and eat what is good,
and delight yourselves in rich food.
We come now,
for we are a people of parched throats
and hungry hearts.
We come now,
for we are hungry
for the brokenness of our yesterdays
to be gathered up in mercy,
for the injuries we have caused one another
to be healed in honest forgiveness,
for the talent we have to see the wrong
to be replaced with the gift to see the good.
Ho, everyone who thirsts, come to the waters.

A Responsive Prayer of Confession

Confession of 1967       

The life, death, resurrection, and promised coming of Jesus Christ
has set the pattern for the church’s mission.
His life as mortal involves the church in the common life of humanity.
His service to humanity commits the church to work
for every form of human well-being.

And we, the church of this living-dying-rising-coming again Christ
Have brought shame on his name,
     for tolerating human suffering,
     for justifying human oppression,
     for accepting racial division,
     for ignoring the enslaving power of poverty.
This is the history we all share.

His suffering makes the church sensitive
to all the sufferings of humankind
so that it sees the face of Christ
in the faces of all in every kind of need.

And we, the church of this living-dying-rising-coming again Christ
have ignored his sensitivities
as we fail to see him in the face of the stranger,
as we refuse to see him in the suffering of the stranger,
as we deny that we see him in the dying of the stranger.
For we are sensitive to our own suffering,
     and our own fear,
     and our own cynicism.
This is the history we share.  

His crucifixion discloses to the church God’s judgment
on humanity’s inhumanity and
the awful consequences of its own complicity in injustice.

And we, the church of this living-dying-rising-coming again Christ,
are participating in his crucifixion,
as the way of the world is to crucify love.
We confess our complicity in humanity’s inhumanity.
But not only this:
We confess that we are hungry for
     the broken to be mended,
     the bruised to be comforted,
     and the sinful to be turned around and made right.
We, the church of this living-dying-rising-coming again Christ
thirst for living water for all.
This is the prayer we share.

(Silent Prayer)

Assurance of God’s Grace

In the power of the risen Christ and the hope of his coming
     the church sees the promise of God’s renewal of life
     in society and
     of God’s victory over all wrong.
The church follows this pattern in the form of its life and
in the method of its action.
So to live and serve is to confess Christ as Lord.

As a forgiven people,
bathed in grace,
given one more day to live and serve the living-dying-rising-coming again Christ:
We live trusting on God’s victory over all wrong,
     in us
     in Christ’s Church
     in God’s World.

The Sending                                                   

Jesus Christ came into a world where Jews do not share things in common with Samarians—
in this world we are called to live in faithfulness to Jesus Christ.

His life, death, resurrection, and promised coming
has set the pattern for the church’s mission.
In the power of the risen Christ and the hope of his coming
     The church sees the promise of God’s renewal of life
     in society and
     of God’s victory over all wrong.
So to live and serve is to confess Christ as Lord.

Bearing witness to a promised day that we have yet to see,
but on which we base our lives,
we will live this day in trust.

In whom do you trust?
I trust in Jesus Christ my Savior, and acknowledge him Lord of all and Head of the church, and through him believe in one God, Father, Son and Holy Spirit.

How does God’s Word come to you?
I accept the Scriptures of the Old and New Testaments to be, by the Holy Spirit, the unique and authoritative witness to Jesus Christ in the Church universal, and God’s Word to me.

I further receive and adopt the essential tenets of the Reformed faith as expressed in the confessions of our church as authentic and reliable expositions of what Scripture leads us to believe and do, and will be instructed and led by those confessions.

How shall Christ shape your life?
I will serve in obedience to Jesus Christ, under the authority of Scripture, and continually guided by the confessions.

How will you live in Christ’s church?
I will be governed by our church’s polity, and will abide by its discipline.  I will be a friend among my colleagues in ministry, working with them, subject o the ordering of God’s Word and Spirit.

How will you serve the world?
I will seek to follow the Lord Jesus Christ, love my neighbors, and work for the reconciliation of the world.

How will you serve the church?
I promise to further the peace, unity and purity of the church.

How will you serve the people?
With energy, imagination intelligence and love.

To live and to serve is to confess Jesus Christ as Lord.

 

2017 National Gathering Testimony: Tom Charles

Tom Charles, ruling elder at Nassau Presbyterian Church in Princeton, NJ, gives his testimony about the church’s refugee resettlement ministry at the 2017 National Gathering. In his presentation, Tom references a refugee resettlement guide for churches, individuals, and organizations looking to start such a program in their own context. You can find that guide here:

2017 National Gathering NEXT Church Update

Karen Sapio, Lori Raible, and Shavon Starling-Louis give an update on the work of NEXT Church at the 2017 National Gathering. Following them, three writers of the Sarasota Statement give more information on this new confession of faith.

2017 National Gathering Ignite: Peace for Peoria

Stephen McKinney Whitaker gives an Ignite presentation on “Peace for Peoria,” an initiative in Peoria, IL, at the 2017 NEXT Church National Gathering.

2017 National Gathering Transformative Learning II

Jen Kottler and Leslie Mott served as our Transformation Leaders at the 2017 National Gathering, joining us throughout the week during plenary sessions to help us find ways to process what we experienced and equip us to take those learnings home with us. Here is their second session from Monday afternoon.


Watch Jen and Leslie’s other sessions:

Transformative Learning I
Transformative Learning III
Transformative Learning IV

Thinking About Your Own Theology of Migration

Each month, we post a series of blogs around a common topic. This month, Lee Hinson-Hasty is curating a series identifying books that Presbyterian leaders are reading now that inform their ministry and work. Why are these texts relevant today? How might they bring us into God’s future? We invite you to join the conversation on Facebook and Twitter!

by Elizabeth Hinson-Hasty

Theological perspectives are noticeably lacking in news reports and political debates about the Trump administration’s immigration policies even though many religious leaders and faith communities are inspiring non-violent demonstrations and advocating for a new, more robust sanctuary movement. Indeed, there is a deep well of resources to inspire faith-filled activism.

Two “must reads” remain easily accessible on my desk: Daniel G. Groody’s and Gioacchino Campese’s co-edited volume entitled A Promised Land, A Perilous Journey: Theological Perspectives on Migration (Notre Dame, 2008) and Miguel de la Torre’s Trails of Hope and Terror: Testimonies on Immigration (Orbis, 2009).

Groody and Campese have assembled a vivifying collection of essays written by the world’s leading theological voices on economic migrants and refugees. Essays explore the basis for a theology migration in biblical stories and the traditions of the early church, attend to the politics of human rights, and imagine a constructive theology of migration. Groody is well-known for his work with migrants seeking to cross the U.S. Southern border. He has also collaborated with John Carlos Frye to produce films such as Dying to Live and One Body, One Border which partner well with A Promised Land, A Perilous Journey.

Another important book, Trails of Hope and Terror by de la Torre dispels the myths about migrants informing our contemporary politics of fear. Most important, de la Torre includes powerful testimonies given by people crossing the U.S. Southern border, border patrol officers, and ministers and activists carrying water out into the desert so people don’t die of thirst.

De la Torre also includes creative voices through poetry and songs. Corridos are Mexican ballads that convey news and can express the feelings of people who are oppressed by the most powerful. The excerpt below was translated from Spanish into English and originally written by a Salvadorian factory work about a Sheriff in Maricopa County, Arizona.

“… he says that they are criminals.

But they only look for a decent job,

That in their country they have not found,

And without any apparent sense or reason,

Down the streets while in chains he paraded them”

(de la Torre, Trails of Hope and Terror, 130).

 These books will disturb your conscience and force you to confront the realities faced by economic migrants and refugees. Their stories will remain with you as you develop your own theology of migration and sense of God’s mission for the church today.


Elizabeth Hinson-Hasty is chair of the department of theology at Bellarmine University in Louisville, Kentucky and member of the Presbytery of Mid-Kentucky. The church’s role in addressing issues of social and economic justice has long been one of her principal concerns. She is author of Dorothy Day for Armchair Theologians (2014), Beyond the Social Maze: Exploring the Theological Ethics of Vida Dutton Scudder (2006), Reconciling Paul: A Contemporary Study of 2 Corinthians (2014-2015 Horizons Bible Study) and The Problem of Wealth: A Christian Response to the Culture of Affluence (forthcoming from Orbis in 2017).  She co-edited Prayers for the New Social Awakening (2008) with Christian Iosso and To Do Justice: A Guide for Progressive Christians (2008) with Rebecca Todd Peters. She is an alum of Louisville Presbyterian Theological Seminary (MDiv 1995) and Union Presbyterian Seminary (PhD, 2002). Elizabeth and her partner, Lee, make their home in the Highlands of Louisville with their two children, Garrison and Emme, and their dog, Bacsi.

A Method in the Midst of Madness

Each month, we post a series of blogs around a common topic. This month, Lee Hinson-Hasty is curating a series identifying books that Presbyterian leaders are reading now that inform their ministry and work. Why are these texts relevant today? How might they bring us into God’s future? We invite you to join the conversation on Facebook and Twitter!

by Bridgett Green

What happens when chaos steps in and disrupts our present circumstances? We become dizzy and disoriented us as our world changes beyond comprehension. We lose a sense of who we are and what we’re doing. And we wonder what is God doing and trying to show us.

When the method to the madness is lost and we are simply left with just madness, how are we to respond? Examining the courageous leadership of Chief Plenty Coups of the Crow nation, Jonathan Lear offers Radical Hope: Ethics in the Face of Cultural Devastation. His anthropological analysis with theological insight into Chief Plenty Coups and the Crow nation’s experiences of radical hope provides insights about how to face an uncertain reality with courage and conviction.

Chief Plenty Coups led the Crow nation at the turn of the 20th century when seismic cultural and political shifts devastated their way of life. Preserving their land, living off wild buffalo, and having a rich spiritual life were central to their culture. Invasions by white settlers, wars with other Indigenous nations, broken treaties with the U.S. government, and the utter annihilation of the buffalo created a massive shock wave to the Crow’s way of life and concepts of living.

Devastated by their reality, the Crow nation engaged in a radical hope to confront their present circumstances by synthesizing their traditions with a new conceptual framework for flourishing. Radical hope is the exercise of imaginative excellence for generating creative responses to world challenges. Rooted in vibrant ideals, it allows for a rewarding life in the face of hard realities. To have a radical hope, one must have a faith, or what Lear calls a psychological flexibility, to believe in possibilities without knowledge of how they would manifest.

As a young man, Chief Plenty Coups received a divine message warning him of future destruction and encouraging him to listen carefully and to learn from others. The elders and the community adopted his dream. Not knowing how it would manifest, the people allowed the dream to generate a radical hope for survival that would surpass their understanding.

With radical hope, the Crow nation kept their lands and mountains despite the pressures and broken treaties by the U.S. government enacted in the reservation system. Chief Plenty Coups encouraged generations to go to white schools, explaining that knowing what the white man knows would keep him from being able to oppress them. Eventually, the Crow nation built on their reservation Little Big Horn College that incorporated their history and traditions with western education. The Crow nation developed a new conceptual framework for flourishing.

When we experience a loss of identity, culture, or vocation, it’s an opportunity to follow the wisdom of Chief Plenty Coups: 1) access the real challenges; 2) seeks God’s will; 3) discern with community the vision; 4) have faith God’s vision (versus the prescription); 5) listen and learn from various sources; and 6) respond creatively and courageously to the present reality (and not a reconstructed version of the past).


Bridgett A. Green is a teaching elder and is completing her dissertation as a Ph.D. candidate in New Testament at Vanderbilt University. Living outside of Nashville, she serves the church as an acquisitions editor at Presbyterian Publishing Corporation; as a trustee on the board of Louisville Presbyterian Theological Seminary; and as a trustee on the board of the Mountain Retreat Association (aka Montreat). She resources people as they practice Christianity with the tools of sound biblical interpretation, rigorous theological inquiry, and good questions.

2017 National Gathering Ignite: Presbyterian College

Rebecca Davis, professor at Presbyterian College, and students Joaquin Ross and Jacob Kennedy, give an Ignite presentation on racial unrest and reconciliation on campus.