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Written by Deb Crawford
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Sunday, 30 March 2008 |
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The Americans with Disabilities Act (ADA) was signed into law by President George Bush on July 26, 1990. This momentous legislation affirmed the rights of 49 million Americans with disabilities and has been considered the most important civil rights legislation in decades.1 Historically, people with disabilities have been stereotyped into roles of dependency and unfulfilled potential. Passage of the ADA has shifted federal policy from a charitable view to one of social, economic, political and psychological diversity. Many areas of American society have been dramatically altered by the ADA to include employment and the provision of reasonable accommodation in the workplace, delivery of state and local services, access to public and paratransit transportation, public accommodations, telecommunications and, to some degree, the religious community.2
Some places of public worship have avoided inclusion of people with disabilities on the basis that the church is exempt from portions of the ADA. This argument is insubstantial in light of the church’s call to obey a higher moral law. It is not too much to state that people with disabilities have been minimized, marginalized and excluded from the church. These are all characteristics of the stranger identified as Israel while under the dominion of Egypt (Ex. 11:19). Because the people of Israel understood, from experience, the treatment of the stranger, they were called to love and care for the stranger, taking him as neighbor (Lev. 19:33). Furthermore, the church received reaffirmation of its call to a higher moral law elsewhere in scripture by way of a rhetorical question: “and what does the LORD require of you but to do justice, and to love kindness, and to walk humbly with your God? (Mi. 6:8). Doing justice and loving kindness encompasses welcoming people with disabilities into the church and helping them to find their place around God’s table. Welcoming people with disabilities forces each member of the church to examine attitudes and to look for barriers which must be removed.
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Written by Bruce Laverman
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Friday, 29 February 2008 |
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We’re all very aware that the future of Social Security is uncertain due to the bulge in population represented by the aging of the largest group of cohorts in American history, the Baby Boomers, i.e., those born between 1946 and 1964.
According to Anthony E. Healy in Visions, January-February, 2002, boomers “will push the proportion of elderly to more than a fifth of the U.S. population.”*
A large question for the twenty-first century church might be: Will this large segment of the American culture be coming to church on Sunday, or any other time of the week?
Tex Sample estimates that only one-third of the most conservative “Boomers” are currently in the church. Will the other two-thirds of the Boomers have a change of heart and join the church down the street as they retire? If so, why? If not, why not? What are the characteristics of the kinds of spirituality “Boomers” are seeking vs. that of those who preceded them, namely the seniors or Builders?
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Written by Kwasi Kena
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Thursday, 31 January 2008 |
 Kwasi Kena
Have you ever heard someone in an aging church in decline suggest the following remedy for evangelism?
"We need a young, energetic pastor with small children. That would help our church grow."
Various pastor-centric remedies exist. “We need a good preacher who can pack ‘em in. We need a pastor who can reach young people.”
Just how effective are pastors in reaching and relating to the unchurched? According to George G. Hunter III, “Pastors typically discover that they lose credibility with about half of the unchurched population the day they get ordained.” (Radical Outreach, Abingdon Press, 2003, p. 30) Hunter’s statement is logical. Clergy generally spend most of their time interacting with church members and other clergy. The people who rub shoulders with the real world are laity.
People are connected to networks of other people. You go to work and network with people. You are a part of a family system—another network. You socialize with friends and acquaintances—more networks. Laity has access to people networks that clergy never will. Laity can talk to people within their networks easily because a relationship exists. Imagine how long it would take a clergyperson to establish the level of trust that you currently have in your various networks. |
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Monday, 31 December 2007 |
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Are you looking for some engaging data about a church like yours and the one down the street? And, are you interested in some new hope for mainline churches like yours?
Are you and others in your church in need of a personal spiritual uplift for the beginning of another year?
Are you in need of some resources that get a handle on how you can get from here to there in a world with spiritual hunger but no place to go?
If you aren’t sure there’s anything out there like that there’s some good news for you today!
First of all…the data: Unbinding the Gospel is a book about an amazing Lilly grant study of mainline churches authored by Martha Grace Reese. It is a “good read” and more than that it offers hope for mainline churches like yours, whether big, small or medium-sized. |
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Monday, 12 November 2007 |
"I would like to thank you and your church for the Christmas celebration Sunday, December 2nd. You and your organization have no idea of the miracle that took place. My son and daughter have not spoken to each other for over 18 months. They each have little girls and the two grand children have been begging to play together but because of the parents differences this was not possible. The only gift that I had wanted for Christmas was to have my children and grandchildren get together and enjoy each other’s company. My daughter and granddaughter arrived at the celebration, and I called my son, he and his daughter came and everyone put aside their differences and enjoyed the lovely celebration. |
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