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그리스도로그리스도로그리스도로그리스도로 화목되어화목되어화목되어화목되어 David Kagiwada Memorial SundayDavid Kagiwada Memorial SundayDavid Kagiwada Memorial SundayDavid Kagiwada Memorial Sunday

데이빗데이빗데이빗데이빗 가기와다가기와다가기와다가기와다 기념기념기념기념 주일주일주일주일 September 10, 2006

And NAPAD Ministry WeekNAPAD Ministry WeekNAPAD Ministry WeekNAPAD Ministry Week

아시안아시안아시안아시안 목회목회목회목회 주간주간주간주간 September 11-16, 2006

Cindy Kim, ModeratorCindy Kim, ModeratorCindy Kim, ModeratorCindy Kim, Moderator Sandhya Jha, Newsletter Sandhya Jha, Newsletter Sandhya Jha, Newsletter Sandhya Jha, Newsletter Editor August 2006 Editor August 2006 Editor August 2006 Editor August 2006 Dr. Geunhee Yu, Executive PastorDr. Geunhee Yu, Executive PastorDr. Geunhee Yu, Executive PastorDr. Geunhee Yu, Executive Pastor 130 E. Washington St. Indianapolis, IN 46204130 E. Washington St. Indianapolis, IN 46204130 E. Washington St. Indianapolis, IN 46204130 E. Washington St. Indianapolis, IN 46204

Kagiwada Sunday Moderator InvitationKagiwada Sunday Moderator InvitationKagiwada Sunday Moderator InvitationKagiwada Sunday Moderator Invitation

Greetings members of the NAPAD family!

After a busy summer of attending convocations, spending

time with the family, and meeting the ever-changing

needs of various aspects of our lives, may we take some

needed time to reflect as we come to the close of

summer.

As we reflect upon our lives, let us think of how God has

used us to impact the lives of others. Let us think of how

and when others have impacted us; be it physically,

emotionally, or spiritually. Think of God’s handiwork in

placing these people in our lives at the opportune

moments which we needed God’s presence the most.

May these reflections bring us to remember the work of

Reverend David Kagiwada and how much of an impact

he had in the life of the Christian Church (Disciples of

Christ) and especially in the life of the NAPAD

community. Rev. Kagiwada’s ministry and meaningful

work has changed the life of many people. The results of

his faith and work speak volumes about how one person

can impact the lives of others—especially through our

God.

As we commemorate the life and ministry of Rev. David

Kagiwada this Sunday, I invite you to live life as Rev.

Kagiwada did—ever faithful and aware of how you will

impact the lives of others through your own ministry. I

invite you to continue praying, specifically during the

NAPAD Ministry Week, for the life of NAPAD and its

churches and how your work as God’s peoples will make

an impact on one another.

Respectfully in the name of Christ,

Cindy Kim Moderator

Dear NAPAD family: 친애하는 제자회 가족 여러분 Let us all come together to celebrate a special Sunday in

commemoration of the life and ministry of Rev. David Kagiwada on

September 10, as well as September 11-16 to celebrate NAPAD Ministry

Week. The theme of our celebration is “Reconciled in ChristReconciled in ChristReconciled in ChristReconciled in Christ: to serve, to love, to give” (2 Cor. 5:18). Enclosed is the resource packet for your use.

Under the same theme, we also gathered at our 14th biennial

Convocation of NAPAD in Berkeley on August 10-12, 2006. It was a

joyful event of 198 people who came to rejoice a reconciled life in

Christ. We give our heartfelt thanks to all of you for participating in

the life of NAPAD and for your untiring support of our beloved

NAPAD ministry.

There are two highlights of our recent Convocation that I’d like to

point out here: 1) the pre-convocation program for youth leadership

development; 2) the establishment of a named endowment fund (by anonymous donors) for NAPAD ministry. These two should go

together hand in hand for a full fledged practice of ministry in our

NAPAD community. Leadership development of laity and clergy is a

crucial component in ministry for which adequate funding is the

backbone and lifeline. We sincerely urge you and pray that you will

give your best support to these two important ministries with your

fervent prayers and generous funds throughout this year’s celebration

of Kagiwada Day and Ministry Week, as well as in the days to come.

Would you join us in our celebration of the life that is “Reconciled in

Christ: to serve, to love, to give”? May God bless you in your good

work for Christ. 우리에게 매우 중요한 절기가 돌아왔습니다: 가기와다가기와다가기와다가기와다 주일주일주일주일(9 월 10 일)과 아시안아시안아시안아시안 목회목회목회목회 주간주간주간주간 (9/11-16). 금번 행사의 주제는 “그리스도그리스도그리스도그리스도 안에안에안에안에 화목되어화목되어화목되어화목되어” (고후 5:18) 입니다. 행사 진행에 필요한 자료들을 동봉하오니 사용하시기 바랍니다. 지난 10-12 일까지 Berkeley 에서 열린 아시안 대회의 주제도 같은 것이었습니다. 198 명의 대표들이 모여 그리스도 안에서 화목된 삶을 경축하였습니다. 대회에 참석하며 물심양면 협력해 주신 여러분들께 감사 드립니다. 금번 대회의 두가지 특별 성취사항을 요약해 드리지요: 1)청소년 대표자 수련회 개최; 2)아시안 사역 후원을 위한 기본재단 설립. 평신도 지도자와 목회자 양성에 주력하는 우리의 계획을 보여 줍니다. 그 일들을 이루려면 충분한 물질적 후원이 뒷받침 되어야 합니다. 이런 사역들을 원활하게 이행하도록 여러분께서 기도와 성금으로 적극 후원해 주시기 부탁드립니다. 특히 이번 가기와다 주일과 아시안 목회 주간 동안에는 물론 앞으로 지속적인 후원을 간청하는 바입니다. 금년 행사들에 적극 참여해 주시기 부탁드립니다. 하시는 사역에 주님의 큰 은총을 기원 합니다.

Rev. Geunhee Yu 유 근희 목사 드림 Executive Pastor

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David Kagiwada Memorial SundayDavid Kagiwada Memorial SundayDavid Kagiwada Memorial SundayDavid Kagiwada Memorial Sunday 데이빗데이빗데이빗데이빗 가기와다가기와다가기와다가기와다 기념기념기념기념 주일주일주일주일

Order of WorshipOrder of WorshipOrder of WorshipOrder of Worship ((((예배예배예배예배 순서순서순서순서))))

PreludePreludePreludePrelude (전주전주전주전주)

GreetingsGreetingsGreetingsGreetings (인사인사인사인사 및및및및 소개소개소개소개)

Today, we remember the ministry and life of Rev. David Kagiwada. As a second generation Disciple of Christ, he helped to inspire people to ministry and leadership in the greater church. He was a strong advocate for unity and reconciliation among cultures and communities. We recognize his contributions and his everlasting spirit of peace, unity and justice.오늘은 가기와다 목사님의 생애와 사역을 기념 하는 주일입니다. 그분은 일본인 2 세로서 제자회 목사가 되어 수많은 사람들을 주님의 사역자들로 길러 냈습니다. 다민족, 다문화 가운데서 일치와 화해를 이루는 일의 선구자였습니다. 우리는 그분의 화평과 일치와 정의 실현의 정신을 기리며 본 받아야 할 것입니다. Call to WorshipCall to WorshipCall to WorshipCall to Worship (예배로예배로예배로예배로 부름부름부름부름)

O God of wonder and of light,

We enter into a time of sacredness and communion with you.

We bring our sorrows, our brokenness, our celebrations, our lives.

We come, O God, into your presence to make a joyful noise and to know peace that is everlasting.

Grant us mercy, fill us with your hope and create in us a new song! Amen.

InvocationInvocationInvocationInvocation (기도기도기도기도)

Opening HymnOpening HymnOpening HymnOpening Hymn(찬송찬송찬송찬송) ) ) ) “Come, Christians, Join to Sing” (Chalice Hymnal #90) “성도여 다 함께” (찬송 29 장)

CCCCOMMEMORATION OF THE OMMEMORATION OF THE OMMEMORATION OF THE OMMEMORATION OF THE LLLLIFE AND IFE AND IFE AND IFE AND MMMMINISTRY OF INISTRY OF INISTRY OF INISTRY OF RRRREVEVEVEV.... DDDDAVID AVID AVID AVID KKKKAGIWADAAGIWADAAGIWADAAGIWADA (가기와다 목사님의 생애를 기념하며) LeaderLeaderLeaderLeader We remember, on this day, the life and spirit of Rev. Kagiwada. The witness and welcome that he brought to

all those that he encountered reflected a God of peace, justice, hospitality and grace. 인도자인도자인도자인도자 오늘 우리는 가기와다 목사님의 모범된 삶을 추모 합니다. 그분이 주위 사람들에게 보여준 증거와 환영은 하나님의 평화, 정의, 자애 그리고 은혜를 보여 주었습니다.

PeoplePeoplePeoplePeople O God, we give our thanks and praise. 회회회회 중중중중 오 하나님, 주님께 감사와 찬양을 드립니다.

LeaderLeaderLeaderLeader We acknowledge the hard realities of our world today. There is hunger, war, sickness, pain and suffering.

May we work to be the makers of peace and continue in the vision of Rev. Kagiwada towards of wholeness,

humility and love.

(This is a guide for your worship service. Please adapt the service to the needs of your

congregation. We encourage you to invite members of the congregation from all ages and

genders to share in reading the scriptures, leading in singing and prayers, and sharing their

own stories of witness) 이것은 기념 예배 예문입니다. 교회 실정에 맞게 수정/보충하여 사용하십시오. 예배의 모든 순서에 나이와 성별을 망라하여 여러 사람이 참여 할 수 있도록 배려 하시기 바랍니다)

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인도자인도자인도자인도자 우리는 이 세상의 어려운 사정을 잘 알고 있습니다. 기근, 전쟁, 질병, 고통과 재난이 계속 되고 있습니다. 우리는 가기와다 목사님의 유지를 받들어 치유와 겸비와 사랑을 이루어 가게 하옵소서.

PeoplePeoplePeoplePeople O God, we lift our hearts and minds to you. 회회회회 중중중중 하나님, 우리의 마음을 주님께 엽니다.

LeaderLeaderLeaderLeader We remember the lives and legacies of all the saints that have passed on. We are embraced and inspired by

this cloud of witnesses’ that have gone on before us. 인도자인도자인도자인도자 우리는 이시간 앞서간 선배 성도들을 기억합니다. “구름 같이 허다한 증인들”이 우리를 감싸고 있음을 감사합니다. PeoplePeoplePeoplePeople O God, we rejoice in your holy name. 회회회회 중중중중 하나님, 주님의 거룩한 이름으로 우리는 기쁨을 누립니다.

LeaderLeaderLeaderLeader On this special Kagiwada Sunday, we renew our commitment to loving in peace and proclaiming the Gospel

Message. May we be mindful of our connections to one another and live out lives, as did Rev. Kagiwada, for

the glory of God’s holy kingdom. 인도자인도자인도자인도자 가기와다 기념 주일에 우리는 평화와 복음전파의 사명을 다시 확인 합니다. 우리 모두 하나되어 하나님의 거룩한 나라의 영광을 위해 살았던 가기와다 목사님을 본 받도록 하옵소서.

People People People People Amen. 회회회회 중중중중 아멘

NNNNOTEOTEOTEOTE: : : : Life of David Kagiwada “Surrounded by a cloud of Disciples witnesses” (“구름같이 둘러싼”제자회 증인들과 가기와다 목사 ) (A video<1.5min.> on David Kagiwada can be downloaded for your use at www.napad.net .

1.5분 되는 비데오가 준비 되어 있으니 napad.net 에서 다운로드 받아 여기서 사용 하십시요) Prayer for the PeoplePrayer for the PeoplePrayer for the PeoplePrayer for the People & Lord’s Prayer & Lord’s Prayer & Lord’s Prayer & Lord’s Prayer ((((인류를인류를인류를인류를 위한위한위한위한 기도와기도와기도와기도와 주기도문주기도문주기도문주기도문))))

Passing of Christ’s PeacePassing of Christ’s PeacePassing of Christ’s PeacePassing of Christ’s Peace ((((그리스도의그리스도의그리스도의그리스도의 화평화평화평화평 전하기전하기전하기전하기)))) As the risen Christ greeted his beloved disciples with the greeting, “Peace be with you,” let us now turn and

greet one another in mutual love. 부활 주님께서 사랑하는 제자들에게 보여 주신대로 우리도 앞뒤, 옆 사람들에게 “평안을 기원합니다”로서 인사 하십시다.

Hymn(찬송찬송찬송찬송) ““““God made all peopleGod made all peopleGod made all peopleGod made all people”””” (Chalice Hymnal #685)

“인류는 하나되게” (찬송 272 장) Scripture ReadingScripture ReadingScripture ReadingScripture Reading(성경봉독성경봉독성경봉독성경봉독)))) 2 Corinthians (고후) 5:17-20, Acts (행) 10: 9-16

Matthew (마태) 5:23-24

Sermon MessageSermon MessageSermon MessageSermon Message (설교설교설교설교)))) * As a resource, please refer to 3 Sermons (Reverends Lee & Pimentel & Yu) attached. You may incorporate all

of them in your sermon on “Reconciled in Christ” (오늘의 설교는 금년 아시안 대회의 주 강사 세분의 설교문을 참조 하십시오)

Call to DiscipleshipCall to DiscipleshipCall to DiscipleshipCall to Discipleship((((결단결단결단결단))))

HymnHymnHymnHymn(찬송찬송찬송찬송) “What Does the Lord Require of You?”“What Does the Lord Require of You?”“What Does the Lord Require of You?”“What Does the Lord Require of You?” (Chalice Hymnal #660) “우리가 지금은” (찬송 270 장)

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Special Offering for the leadership of NAPADSpecial Offering for the leadership of NAPADSpecial Offering for the leadership of NAPADSpecial Offering for the leadership of NAPAD (아시안아시안아시안아시안 사역을사역을사역을사역을 위한위한위한위한 특별헌금특별헌금특별헌금특별헌금)))) We invite you to be in mindful reflection and prayer for the NAPAD community. There are over 85 NAPAD congregations with a large Asian/Pacific cultural community, those are part of the Christian Church (Disciples of Christ). The special offering from today will go directly to two special Scholarship Funds (Kagiwada & Choi) that help support NAPAD seminarians during their time of study and training for ministerial leadership. Please give generously. Thank you. 아시안 사역을 위해 기도하며 특별 장학 헌금을 드리기를 간청합니다. 현재 85 교회가 NAPAD 소속입니다. 미국 내에 1300 만이 넘는 아시안 그리고 태평양계 사람들에게 복음을 전해야 할 큰 사명을 감당하려면 잘 훈련된 사역자들이 많이 필요합니다. 오늘 드리는 특별 헌금은 이 목적을 위한 기금 (가기와다 및 최순국 장학금) 으로 사용 될 것입니다. 정성어린 헌금으로 적극 후원해 주시면 대단히 감사하겠습니다.

Offertory PrayeOffertory PrayeOffertory PrayeOffertory Prayerrrr(봉헌기도봉헌기도봉헌기도봉헌기도))))

Invitation to Invitation to Invitation to Invitation to CommunionCommunionCommunionCommunion(성만찬으로성만찬으로성만찬으로성만찬으로 초대초대초대초대)

Invitational HymnInvitational HymnInvitational HymnInvitational Hymn(초대초대초대초대 찬송찬송찬송찬송) “Seed, Scattered and sown”“Seed, Scattered and sown”“Seed, Scattered and sown”“Seed, Scattered and sown” (Chalice Hymnal #395)

“주예수 해변서” (찬송 284 장)

Prayers at the TablePrayers at the TablePrayers at the TablePrayers at the Table(축사축사축사축사)))) Leader Leader Leader Leader (인도자인도자인도자인도자): The Lord be with you. 주님께서 여러분과 함께 하십니다.

People (회중): And also with you. 당신과도당신과도당신과도당신과도 함께함께함께함께 하십니다하십니다하십니다하십니다.

LeaderLeaderLeaderLeader (인도자인도자인도자인도자): Lift up your hearts: 마음을 여십시다.

People (회중): We lift them up to the Lord. 우리우리우리우리 마음을마음을마음을마음을 주님께주님께주님께주님께 엽니다엽니다엽니다엽니다.

LeaderLeaderLeaderLeader (인도자인도자인도자인도자): Let us give our thanks to the Lord. 주님께 감사 드립시다.

People (회중): It is right to give God thanks and praise. 하나님께하나님께하나님께하나님께 감사와감사와감사와감사와 찬양을찬양을찬양을찬양을 드림이드림이드림이드림이 마땅마땅마땅마땅 합합합합 니다니다니다니다.

Prayer over the BreadPrayer over the BreadPrayer over the BreadPrayer over the Bread (떡을떡을떡을떡을 위한위한위한위한 축사축사축사축사), Prayer of the CupPrayer of the CupPrayer of the CupPrayer of the Cup (잔을 위한 축사)

Partaking of CommunionPartaking of CommunionPartaking of CommunionPartaking of Communion (만찬만찬만찬만찬 나눔나눔나눔나눔)

Closing PrayerClosing PrayerClosing PrayerClosing Prayer ((((공동기도공동기도공동기도공동기도)))) Refreshed and renewed, O God, we emerge with new life and hopeful spirit into the world. May we be instruments of your peace and voices of change for your glory. We are whole once again and we praise you for the transformation. Holy, holy, holy, our Lord God almighty. Amen. 우리 하나님, 회복되고 새로워진 마음으로 희망찬 새날을 향하여 세상으로 나아 갑니다. 우리가 주님의 영광을 위한 평화의 도구가 되게 하소서. 우리를 다시 하나되게 번화시켜 주심을 감사 드립니다. 거룩, 거룩, 거룩, 전능하신 하나님이시여. 아멘

Closing HymnClosing HymnClosing HymnClosing Hymn (폐회폐회폐회폐회 찬송찬송찬송찬송) “Let There be Peace on Earth”“Let There be Peace on Earth”“Let There be Peace on Earth”“Let There be Peace on Earth” (Chalice Hymnal #677)

“온 세상 위하여” (찬송 268장)

Congregational BenedictionCongregational BenedictionCongregational BenedictionCongregational Benediction (공동공동공동공동 축도축도축도축도)

May we see the day when war and bloodshed cease, when a wondrous peace will embrace the world. When nation will not threaten nation, when humankind will not experience war, for all who inhabit this world shall realize that we have not come into being to argue, to hate, or to be violent. For we have come into being to praise, to labor and to love. Compassionate God, bless us with the power of compassion. Fulfill the promise conveyed in Scripture: I will bring peace to the land and you shall lie down and no one shall make you afraid. I will rid the land of vicious beasts and it shall not be ravaged by war. Let love and justice flow like a mighty stream. Let peace fill the earth as the waters fill the sea. Amen.

전쟁과 유혈극이 없는 그날을 기원합니다, 세상에 진정한 평화가 깃드는 그때를 원합니다. 나라가 나라를 위협 하지않는 그날을, 인류가 다시는 전쟁을 격지않는 그때를 소원합니다. 이땅위에 사는 모든 사람들이 우리가 세상에 태어난 것은 찬양과 근로와 사랑을 위함입니다. 자비로우신 하나님, 자비의 능력을 주시옵소서. 성경에 약속 하셨습니다: 내가 이땅에서 맹수들을 없애리니 이땅이 전쟁으로 휩쓸리지 않으리라. 사랑과 정의가 강같이 흐르게 하소서. 물이 바다를 채움같이 평화가 온 세상을 가득 채우게 하소서. 아 멘.

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A Week of A Week of A Week of A Week of Reflection Reflection Reflection Reflection &&&& PrayerPrayerPrayerPrayer ((((명상과명상과명상과명상과 기도의기도의기도의기도의 한한한한 주간주간주간주간))))

KKKKAGIWADAAGIWADAAGIWADAAGIWADA SUNDAYSUNDAYSUNDAYSUNDAY

andandandand NAPAD MINISTRY WEEKNAPAD MINISTRY WEEKNAPAD MINISTRY WEEKNAPAD MINISTRY WEEK SEPTEMBERSEPTEMBERSEPTEMBERSEPTEMBER 11110000 –––– 16, 2006 16, 2006 16, 2006 16, 2006 ((((아시안아시안아시안아시안 목회목회목회목회 주간주간주간주간))))

The following activities are suggestions that can be done with your church, family members, and community. We

encourage you to be creative and add on to these activities. “Reconciled in Christ; to serve, to love, to give” 여기에 제안된 행사들은 교회적으로, 가족적으로, 또는 공동체적으로 할 수 있는 일들입니다. 그러나 형편에 맞게 조정하여 사용하시기 바랍니다. 우리 NAPAD의 아시안 목회 주간을, “기억하고, 경축하고, 선포하기” 부탁드립니다.

SSSSUNDAYUNDAYUNDAYUNDAY (9/10)(9/10)(9/10)(9/10)

1. For Sunday school classes and small groups, the following topics may be discussed. (주일 성경공부 반이나 소구룹 모임에서 다음의 주제들을 놓고 토의할 수 있음) a. Race relations in North America: Christian responsibility for racial integration and conflict (racially

motivated hate crime, anti-immigration hostility, etc.) 북 미주의 인종 관계: 인종 화합과 인종 불화에 대한 성도들의 책임은 무엇인가? 특히 인종 차별, 인종 증오, 반 이민 감정 등에 어떻게 대처해야 하나? b. Biblical understanding of diversity, inter-racial integrity, and multi-culturalism. 다양성, 인종 화합, 다문화 사회를 위한 성경적 이해를 생각해 보자. Scripture selections (참조할 성경):

Genesis(창) 12:1-9; Micah (미가)4:3-8; 6:6-8: Isaiah (사) 11:6-9, 58:6-11.

Luke (눅) 4:14-22; Matthew (마)8:5-12, 25:31-46; 1 Corinthians (고전) 12:12-27;

Ephesus (엡) 2:11-22; 1 Peter (벧전) 2:1-20

c. Talk about how to support, promote, and participate in NAPAD ministries (new church start,

leadership development, scholarships, etc.) NAPAD 목회에 적극 참여하며, 후원하며, 장려할 수 있는 길(개척교회, 인재양성, 장학금 후원 등)을 검토하고 추진 하도록 한다.

d. Understanding of God’s plan (providence) for our church that “three of the four founding fathers” of the Christian Church (Disciples of Christ) are adult immigrants. (Thomas and Alexander

Campbell, and Walter Scott) 교단(창립)을 위한 하나님의 특별 계획(섭리) 이 무엇일까? (특히 창립의 주역 4 명 중 3 명이 이민자들이라는 사실이 무엇을 말해 주는가?)

2. Other activities suggested (especially for non-NAPAD congregations and groups) 아시안 교회가 아닌 회중이나 구룹을 위한 제안.

a. Pulpit exchange with NAPAD ministers b. Invite NAPAD members to your church (Sunday school classes & worship services) and listen to them about their life experiences in America. c. Preach on topics, such as “multi-cultural society,” “the gifts from the East,” “anti-racist and pre- reconciling church,” “2020 Vision of Disciples.” d. Have a moment of prayer for NAPAD ministries. e. Promote scholarship funds (D. Kagiwada and S. Choi)

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MONDAYMONDAYMONDAYMONDAY (9/11)

� Spend time as a family talking about American-Asian history in the United States. What do you know

about this history? What are your biggest questions? What would you like to learn more about? 가족이 함께 모여 미국에 사는 아시아인들의 (이민) 역사를 이야기한다. 이민 역사를 얼마나 알고 있는가? 가장 큰 의문은 무엇인가? 더 알고 싶은 것은 무엇인가? � Take some time to reflect on the scripture, 1 Thessalonians 1:2-3. “We always give thanks to God for

all of you and mention you in prayers, constantly remembering before our God and Creator your work

of faith and labor of love and steadfastness of hope in our Lord Jesus Christ.” As you reflect, consider this passage in relation to the contributions of American – Asians in the history of the United States.

Why do we honor and celebrate these contributions? 데살로니가 전서 1:2-3 을 읽고 명상하고 느낀 바를 서로 나눈다: “우리가 너희 무리를 인하여 항상 하나님께 감사하고 기도할 때에 너희를 말함은 너희의 믿음의 역사와 사랑의 수고와 우리 주 예수 그리스도에 대한 소망의 인내를 우리 하나님 아버지 앞에서 쉬지 않고 기억함이니.” 이 성경 말씀을 미국 역사에 끼친 아시아인들의 공헌과 관련하여 음미할 것. 왜 우리는 이런 공헌들을 존중하며 경축해야 하는가?

TUESDAYTUESDAYTUESDAYTUESDAY (9/12)

� With a group of friends/or as family, set aside some time to write a letter to someone who lives in Asia or in the Pacific Islands. What do you want to know about their lives? What similarities are there between the U.S. and places in Asia or the Pacific Islands? What more would you like to learn? 친구들끼리 또는 가족끼리 모여, 아시아나 태평양 군도에 살고 있는 친지들에게 편지를 쓴다. 그들의 생활에 대해 알고 싶은 것이 무엇인가? 그들과 미국에 있는 우리가 유사한 점이 무엇일까? 더 배우고 싶은 것은 무엇인가?

� Share an Asian cultural dinner with family/or friends. Begin discussions around what you are eating and the thoughts or memories that the food brings. 다른 민족인들과 아시안/태평양식 음식을 나누도록 한다. 식사하는 동안 식탁을 돌아가면서 지금 먹고 있는 음식이 무엇이며, 그 음식과 연관된 추억들을 서로 교환하도록 한다.

WEDNESDAY WEDNESDAY WEDNESDAY WEDNESDAY (9/13) � Choose a country in Asia or the Pacific Islands and reflect on its people and current status in the world.

What can you pray for? What areas do these communities need support? 아시아나 태평양 군도에 있는 나라 하나를 택하여 거기 사는 사람들에 관해 생각해 보고 현재 그들이 처해있는 (정치/경제적) 상황을 알아본다. 그들을 위해 기도해야 할 일들이 무엇일까? 그들이 필요로 하는 것들은 무엇일까? � Take some time to reflect on the scripture, Romans 12:5. “So we, who are many, are one body in

Christ, and individually we are members one of another.” As you reflect, consider this passage in

relation to cultural unity and reconciliation. How can we strive to be “one body in Christ?” 로마서 12:5 를 읽고 음미해 보자: "이와 같이 우리 많은 사람이 그리스도 안에서 한 몸이 되어 서로 지체가 되었느니라." 이 성경 말씀을 문화적 단합과 화해에 관련하여 생각해 볼 것. 우리가 어떻게 "그리스도 안에서 한 몸 됨"을 이룰 수 있을까?

THURSDAY THURSDAY THURSDAY THURSDAY (9/14)

� Form a “Chain of Prayer” in your church community to pray for NAPAD ministries. 교회 안에 "기도 고리"를 조직하여 일주간 동안 쉬지 않고 NAPAD 교회들과 목회를 위하여 기도 할 것 � Use this day to celebrate the ministries of NAPAD in the Christian Church (Disciples of Christ).

Research more about NAPAD on the website at www.napad.net, 그리스도의 교회 (제자회)내에서 가지는 우리 NAPAD 사역을 기념 축하하며 NAPAD website 를 열어보고 더 깊은 이해를 갖도록 하자:

www.napad.net

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� Find out if there is a NAPAD church in your community. Contact a leader in that church and discuss possible activities the two congregations can share in the future. Discuss possible plans to help each other in congregational vitality, community service, and evangelism. What stories are there that you

can share about your church? Ask about the history and stories of the NAPAD congregation. 우리 주위에는 어떤 NAPAD 교회가 있는지 알아보자. 주위의 NAPAD 교회들이 연합하여 할 수 있는 행사들을 교회 지도자들과 상의해 보자. 인근 NAPAD 교회들이 합동으로 교회성장, 사회봉사, 전도활동을 펴 나갈 수 있는 길을 함께 모색해 본다. 소속 교회의 자랑스러운 점들은 무엇인가? NAPAD 교회들의 역사와 전통들을 들어보자.

FRIDAYFRIDAYFRIDAYFRIDAY (9/15)

� With a group of friends/or family, discuss the differences in Asian/and Pacific Island cultures compared to American culture. Discuss how we can use these differences to strengthen our community, congregation, and relationships. How do these differences relate to your church? If a guest visited your church and did not fit in, how would the congregation react? Discuss what it means

to be an open, inclusive, and affirming congregation. 친구들이나 가족끼리 모여 아시안/태평양 민족들의 다양한 문화를 생각해 보고 그것과 미국 문화를 비교해 보자. 이런 다양성을 어떻게 우리 사회와 교회와 대인관계에 적용할 수 있을까 토의해 보자. 우리 교회에 (문화/인종적으로)낯선 사람이 방문했을 때, 우리 교인들은 어떻게 대우하는지 조사해 보자. 우리 교단이 지양하는 "열린 교회, 포용적인 교회, 무차별 교회"란 무엇을 의미하는지 토의하자. SATURDAY SATURDAY SATURDAY SATURDAY (9/16)

� Remembering the gifts of this week, what changes can we make in our congregation, spiritual life, and actions to become a more open, inclusive, and affirming culture? This week, we focused on Asian/Pacific Island cultures. How can we incorporate these same changes to be “One body in Christ,”

open, inclusive, and affirming to other differences we face? 이번 주간의 행사들을 통하여 얻은 지혜를 가지고 어떻게 우리 교회와 신앙과 봉사활동에 있어 좀더 열린, 포용적인, 그리고 차별이 없는 풍토를 이루어 나갈 것인가? 우리는 한 주간 동안 아시안/태평양 군도의 문화를 생각해 보았다. 여기서 그칠 것이 아니고 우리의 매일생활 속에서 어떻게 하면 “그리스도 안의 한 몸”을 이루며, “열린, 포용적인, 무차별”의 정신을 실현시킬 것인가를 기도하며 결심하도록 하자. � Send your words of support to (우리의 대표자들에게 격려 편지를 보내자):

Cindy Kim Rev. Dr. Geunhee Yu Moderator Executive Pastor kimcinthia@hotmail.com gyu@dhm.disciples.org (847) 219-0131 1-888-346-2631

NAPAD History and AntiNAPAD History and AntiNAPAD History and AntiNAPAD History and Anti----ImmigraImmigraImmigraImmigration Laws: tion Laws: tion Laws: tion Laws:

A Chronological OverviewA Chronological OverviewA Chronological OverviewA Chronological Overview Prepared by Dr. Timothy S. Lee (Brite Divinity School)

1790: Federal law stipulates that only “free white persons” are eligible for naturalization in the United States. The racial requirement is kept on the books until 1952, although in the 1940s, some Asians, such as the Filipinos, were allowed to naturalize.

1867: There were some 50,000 Chinese in California, most of them manual laborers.

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1868: The Burlingame Treaty between the United States and China guaranteed the right of Chinese immigration without the right of naturalization.

1869: Transcontinental Railroad was completed.

1880: The U.S. press China into accepting a new treaty that allows the U.S. to regulate the number of Chinese immigration without banning it.

1891: Chinese mission started in Portland, Oregon, by Christian Women’s Mission Board

1882: The Chinese Exclusionary Act suspends for ten years immigration by Chinese laborers. This is in violation of the treaty.

1892: The Chinese Exclusionary Act renewed.

1902: Chinese Exclusion Act renewed.

1904: Chinese immigration banned outright from the United States and all U.S. territories.

1907: Gentlemen’s Agreement between the U.S. and Japan. “The United Sates promises not to ban Japanese immigration in exchange for Japan’s pledge not to issue passports to Japanese laborers for travel to the continental United States (although they remain welcome to become agricultural workers in Hawaii. By a separate executive order, President Roosevelt prohibits secondary migration by Japanese from Hawaii to the mainland.)” The National Immigration Forum

1907: Chinese Christian Institute in San Francisco founded.

1908: Japanese Christian Church (DOC) organized in Los Angeles

1921: Quota Act of 1921 passed, which established a national-origins quota. According to this law, immigration was allowed for only those ethnicities already represented in the American population, and a 3-percent quota, based on 1910 census, was set for each ethnicity. This law favored Northern Europeans at the

expense of all others.

1924: Immigration Act (Johnson-Reed Act) further tightened the national-origins law. Now, the quota was reduced to 2 percent and the base year were changed to 1890. This rule practically banned Asian immigration.

1924: United Christian Missionary Society closes Chinese missions in Portland and probably San Francisco.

1933: Filipino Christian Church (DOC) founded.

1941: Declaration of war on Japan

1942: Executive Order No 9066-Internment authorized. War Relocation Authority (WRA) established. About 120,000 Japanese-Americans interned.

Japanese Christian Church closed/ the church become All Peoples Church

Japanese churches in Berkeley, San Bernardino, and Colorado also closed.

1943: U.S. War Department called for J-A volunteers for the war. The U.S. Supreme Court upheld the constitutionality of the evacuation program.

1944: First internment camp closed by the War Relocation Authority.

1946: Last internee left the internment camp. (1988: the Reparations Act)

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1943: Due to wartime considerations, the U.S. government repeals the Chinese Exclusion Act and allows a token quota of 105 Chinese, selected by the U.S. government, to immigrate to the United States.

1948: A group from the Japanese Christian Church establishes West Adams Church.

1952: Immigration and Nationality Act (McCarran-Walter Act) totally eliminates a racial criterion for citizenship but retains the quotas.

1965: Immigration and Naturalization Act abrogates national origins quotas; now 20,000 people per countries are allowed in, with priority given to those with skills and family in the United States.

NAPAD Keynote SermonNAPAD Keynote SermonNAPAD Keynote SermonNAPAD Keynote Sermon

What God Has Made Clean, We Must not Call Profane: What God Has Made Clean, We Must not Call Profane: What God Has Made Clean, We Must not Call Profane: What God Has Made Clean, We Must not Call Profane:

Let’s Not Get Too Comfortable with the FamiliaLet’s Not Get Too Comfortable with the FamiliaLet’s Not Get Too Comfortable with the FamiliaLet’s Not Get Too Comfortable with the Familiarrrr Rev. Timothy S. Lee

Text: Acts 10: 9-16 Today’s text is an excerpt from that famous narrative about how Apostle Peter and the Roman centurion Cornelius came to meet each other. Cornelius is not a Jew, yet he is a devout believer of God. One day, he has a vision in which an angel tells him that his devotion has so impressed God that God wants to do something for him, and tells him to send messengers to Peter to have him come over to Cornelius’s house. While the messengers are on their way, Peter also experiences a vision—a strange one in which he sees cows, hogs, lizards, and bunch of other animals thrown together in a huge sheet that moves up and down in the air three times, with a voice telling him he should eat all those animals, with Peter himself protesting he would never eat anything as profane as a lizard, and finally with the voice saying “What God has made clean, you must not call profane.” (v. 15)

Even as Peter is trying to puzzle out this vision, he is led by the Spirit to meet Cornelius’s messengers, who

direct him to their master’s house. “On Peter’s arrival,” Scripture tells us, Cornelius . . . falling at his feet, worshiped him,” causing an alarmed Peter to say “ ‘Stand up; I am only a mortal.’” Peter went on to say “ ‘You yourselves know that it is unlawful for a Jew to associate with or to visit a Gentile; but God has shown me that I should not call anyone profane or unclean.’” (v. 28) Thereafter, Peter preached about Jesus Christ, in the course of which “the Holy Spirit fell upon all who heard the word,” (v. 44) and baptized Cornelius and his household in the name of Jesus Christ.

Let’s think about Peter’s vision a little bit. The crucial part, I think, is where God tells Peter to eat the animals

and he protests. Peter protests because he thinks of himself as a devout Jew—and devout Jews didn’t eat just any animal! Chickens and cows, yes; but hogs and lizards?—no way! Only those animals allowed by the dietary law, would he eat. Peter was puzzled because he didn’t get the symbolism of it all. What did those hogs and lizards stand for?—why would God want him to break a familiar routine that he thought was so important? But by the time he arrived at Cornelius’s house, he had everything figured out: The animals stood for people of different races, nations, ethnicities, and other kinds of groupings; Peter’s eating of them symbolized his fellowshipping with them. In other words, eating exotic animals like lizards meant fellowshipping with exotic people like . . . well . . . Koreans! . . . or how about Anglo-Italian-Polish-Swedish Americans!

My dictionary defines exotic as “intriguingly unusual or different.” Normally, we are conservative about dealing

with things different or unfamiliar—unfamiliar food, stocks, people. To an extent, such a disposition is reasonable because it enhances our chances of survival. But problems occur when we get too comfortable with the familiar, to the extent we lose the awareness that there are other ways of doing basically the same thing that are just as valid as ours. White bread and burrito may be natural food to folk in Ft. Worth, Texas, where I currently live, but rice and kimchee are more natural to folk in Korea Town, Los Angeles. But, in the end, they both accomplish basically the same thing, feeding the hungry stomach. When we lose the awareness that there are diverse ways of doing basically the same thing, we run the risk of falling into the us-versus-them kind of thinking where what is comfortable and familiar to us is transmuted into something natural and eternally true—while what is different to us is transmuted into something

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abnormal and essentially inferior. We, in short, run the risk of calling people or things profane even when they come clean off God’s hands.

More specifically, when we become overly comfortable with the familiar, we tend to make two kinds of blunders.

One is that we are likely to lump together everyone and everything that is different from us under one catchall category called the Other. This otherizing tendency—an extreme example of which is to call people who are different from us an “evil empire” or “axis of evil”—may bring some simplistic order to our own minds but hinders our ability to truly understand other people or to appreciate the fact that they themselves may be very diverse. This blunder hinders us from entertaining the notion that each of these individuals and peoples might have a unique history, a special culture, and unanticipated gifts.

One of my favorite Disciples is Joe Nagano, a cheerful Japanese-American who lives in Los Angeles. He once

told me this joke. It’s such a good joke that I want you to hear it too. He said he had heard it from a rabbi, so it has to be kosher. Bear with me. A Korean man was riding in a New York subway train. At a station stop, he was joined by a Jewish man. As the

train was in transit, the Jew, for some reason, kept eyeballing the Korean; he then he walked up to the guy and socked him in the face, shouting, “That’s for Pearl Harbor, you Jap!” Bewildered, the Korean looked up and protested, “But I am a Korean.” To which the Jew replied, “Ah, what’s the difference: Koreans, Japanese, Chinese—they’re all the same!” When the Jew returned to his seat, the Korean regained his composure and now he began eyeballing the Jew. Before long, he too got up, walked up to the Jew, and socked him in the face, saying, “That’s for Titanic!” The Jew got befuddled and protested, “Titanic . . . what does that have to do with me!” The Korean retorted, “Ah, what’s the difference: Goldberg, Spielberg, iceberg—they are all the same!”

You are right to laugh—this is very funny joke. But once we’ve finished laughing, it would pay to reflect on it a

little bit. Would we be laughing if we were at the receiving end of a punch? Would we be laughing if we were one of those 120,000 Americans who during the Second World War were forced to suffer internment simply because they were of an unfamiliar ancestry—in this case Japanese? One of those “unfamiliar” people was David Kagiwada, whom we know so well as a founder of the North American Pacific Asian Disciples (NAPAD). I could easily imagine a bewildered David protesting when he was told by soldiers to pack up his belongs and head for the camp, “but we are Japanese-Americans,” only to be told, “Ah, what’s the difference!” We won’t be laughing if we were Sikhs and just because we wore a turban, we got lumped up with Osa Bin Laden and found ourselves literally at the receiving end of a punch. In my flight here from Fort Worth, I read an article in USA Today about how a lot of Muslim Americans have been suffering psychological problems since September 11, 2001, because of anti-Muslim prejudices. There was one particular case of an American-born Muslim man who received an e-mail from his co-worker that began “Dear Terrorist.” Imagine getting an e-mail like that!

The second blunder we make when we become too comfortable with the familiar is really the flip side of the first

blunder. In the first blunder we lump together all those people and things that are different from us and demean them. In the second blunder, we make ourselves, or that which is familiar to us, the norm of what is good and beautiful—and usually end up looking quite bad and ugly. Take for example, the skin color. There is no getting around the fact that our skin color—our physical appearance—is familiar to us. That in itself is not a problem. The problem occurs when we get too comfortable with our skin color—our own family, our own culture, our own gender, our own sexual orientation—to the extent that we make it normative for all humanity. We know this problem all too well, and it comes with different labels: racism, ethnocentricism, sexism, and homophobia. But whatever we call it, we know it is wrong, because it forces us to call profane what God has made clean.

We are well aware of racism’s harmful effects—how it poisons everything it touches. I already alluded to the harmful effects it had on Japanese-American Disciples. There is another NAPAD group that was equally hurt by racism—the Chinese-American Disciples—and theirs is a story that has rarely been told.

A large majority of Disciples are Euro-Americans, and most of our white brothers and sisters know very little

about Asians in their midst. Those who do know something about us tend to think we are some kind of Johnny-come-lately, brought in by the latest 747s that landed at LAX. The truth of the matter is that Asians have been part of the Disciples for over a hundred years—at least since 1897 when the Christian Women’s Board of Missions helped to found a Disciples community among the Chinese in Portland, Oregon. This community grew to be a full-blown church holding weekly worship, Sunday schools, and night classes. They were led by Chinese themselves, lay and ordained. Two of the leaders were graduates of Drake College, which was a Disciples institution back then. In 1907 CWBM established another Chinese “mission” in San Francisco, called the Chinese Christian Institute. There Chinese Christians, with the help of the missionary society, conducted church services, Bible schools, and night classes teaching English. They also ran day school for Chinese children, held classes on music and home economic, as well as house-to-house work programs for girls and women.

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These two communities were never very large. Neither church’s adult membership seems to have gone beyond one hundred, although Sunday school enrollment at the Chinese Christian Institute usually numbered around one hundred fifty. Nonetheless what is important is that these two churched served vital needs of their respective communities. Also the memberships were small not for want of evangelistic zeal on the part of the Chinese. The main problem was a racism that was rampant against Chinese—that shut off Chinese immigration and harried many Chinese who were already in the country out of it.

You may be aware that Chinese were encouraged to immigrate to the United States till about 1870s mainly

because the country needed their cheap labor, especially to build the transcontinental railroad. In 1868 Congress even passed a treaty (Burlington Treaty) that guaranteed Chinese immigration. But after the railroad was completed (1869), Chinese were seen as competitors by white laborers and subjected to lynching and discriminatory laws. Beginning in 1880 a series of Chinese Exclusion Acts were passed, including an act passed in 1924 (Johnson-Reed Act) that made it virtually impossible for Chinese and other Asians to immigrate to the United States. Speaking in support of this act, Senator Ellison DuRant Smith of South Carolina made the following remark that illustrates what I mean by the danger of becoming too comfortable with the familiar. He said:

Thanks God we have in America perhaps the largest percentage of any country in the world of the pure, unadulterated Anglo-Saxon stock; certainly the greatest of any nation in the Nordic breed. It is for the preservation of that splendid stock that has characterized us that I would make this not an asylum for the oppressed of all countries, but a country to assimilate and perfect that splendid type of manhood that has made America the foremost Nation in her progress and in her power, and yet the youngest of all the nation. . . . without offense, but with regard to the salvation of our own, let us shut the door and assimilate what we have, and let us breed pure American citizens and develop our own American resources. (Speech by Ellison DuRant Smith, April 9, 1924, congressional Record, 68th

With racist rhetoric like this prevailing even in halls of Congress, you may not be surprised to learn that in the same year that this act was passed—1924—the Chinese Disciples church in Portland (and most likely San Francisco’s Chinese Christian Institute) was shut down. Was it a mere coincidence? I have my doubts. Be that as it may, what is certain is that after the closure of those churches in Portland and San Francisco, Disciples would not have another Chinese church for a long time—not till 1990 when First Chinese Christian Church (DOC) was founded in Alhambra, California. What God has made clean, we must not call profane!

Though the closure of the Chinese churches was deplorable, the picture wasn’t entirely bleak even back than.

Not long after the Chinese churches were closed, another Asian community—Filipinos—came to the attention of some Anglo Disciples. In 1933 these Anglos and Filipinos worked together to establish Filipino Christian Church (DOC) in Los Angeles. A few years ago I had the privilege to briefly serve this church as interim pulpit minister and in the process learned about some of its history. What I learned was extremely encouraging. From the outset, the Anglos did not seek to make the church in their image but helped it become a Filipino Christian Church. And what a marvelous job they and the Filipinos have done! In its seventy plus years of history, Filipino Christian Church has ministered not only to spiritual needs of Filipino Christians but also social needs of thousands of Filipino immigrants in Los Angeles. The church had become such an important part of the Filipino community that in 1998 the City of Los Angeles declared its buildings a historical-cultural monument. On top of all that, the church has produced some of the most loyal Disciples you will find anywhere, such as the late Royal Morales, the fiery civil rights leader, and Patricia (Cisa) Payuyo, who served as the First Vice Moderator of the General Assembly in the past two years. What God has made clean, we must not call profane!

When I was in seminary I had to take a preaching class, and in that class my classmates and I took turns

preaching to the class. One day, it was Steve’s turn. Steve was a preacher’s kid and must have been in his late twenties. He was a veteran, a veteran of the Gulf War—the first Iraq War—which, as you know, took place in 1991. He preached about an experience he had in that war. Steve was captain in some kind of special unit, and one day he and his men were sent to take an enemy territory. When he arrived there, however, he found that the battle had already been fought and won—by the Air Force. Iraqi debris was everywhere—bombed out tanks, some of them still smoldering, and dead bodies, broken and strewn all over. Among the debris were some Iraqi soldiers that had been spared—all dazed and traumatized, waiting to be captured. As Steve and his men rounded them up, one of them approached him and asked for permission to do something. He asked that he be allowed to pray—pray for his friends who had perished in the bombing. A strange request, Steve thought, but like a good preacher’s kid, he granted the wish. The man then unfurled a prayer mat on the sand, and for the next thirty minutes, in the midst of the horrific ruins, he gave the most heartfelt prayer Steve had ever heard—beseeching Allah, calling forth the names of his slain friends. Witnessing this prayer, Steve said he was deeply moved. He felt he was in the presence of God, and felt a profound bond between him and the man who was supposed to have been his enemy, who was supposed to have been so profane. Just as St. Peter, in the presence of God, was able to see an essential commonness between him and the Roman centurion who

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was supposed to have been profane, Steve, in the presence of God, was able to see a similarity between him and the Iraqi solider, and this similarity dwarfed whatever difference that may have existed between them.

Seeking similarities between us and those who are different from us, seeing the clean hand of God in all that

God has created, even if that means experiencing discomfort, is one of the things we are called to do as Christians. And only if we can do that, will it be possible for use to reconcile in Christ. What God has made clean, we must not call profane!

A Ministry of ReconciliationA Ministry of ReconciliationA Ministry of ReconciliationA Ministry of Reconciliation (Text) 2 Corinthians 5:18

Rev. Huberto Pimentel

Paul attributes his changed perspective of life to God, who did two things for him. First, he reconciled Paul to himself

through Christ, and second, he gave him the ministry of reconciliation (v. 18). This is an amazing statement. The reconciled become reconcilers (Tolbert 1983:68). The word rendered ministry may also be translated “work” or “service”

(diakonia). CEV fills out the meaning with “the work of making peace between himself and others”.

We are called to be like Jesus. Are we peacemakers? Are our actions and deeds making the peace? This world is in a crazy turmoil of war and hatred actions between our brothers and sisters in Palestine and Israel, between the extremist

Muslims and the extremist Christians with no bridge builders in the middle.

Peace comes not as a new ideology or politics, but must come as the result of the identity and action of Jesus who call us to be peacemakers. Let not forget that the ministry of the new covenant includes the “publishing of peace” (Isa.

52:7; quoted in Rom. 10:15; Ac. 10:36; Eph. 6:15)

Paul is the only New Testament writer to use the noun katallage (reconciliation) and verb katallasso (to reconcile). The

basic idea is to change or make otherwise. In Greek social and political spheres the term denoted a change in relations between individuals, groups or nations, while in the religious arena it was used of relationships between gods and

humans. In Paul's writings, God is always the reconciler. This is the reverse of Hellenistic religion, where it is the

human being that seeks restoration of the gods' favor, and also of Judaism, where confession of sin and repentance are

the means by which reconciliation with God is sought (as in 2 Macc 1:5; 7:33; 8:29, Vorlander 1978:167). The initiative now is with God who changes a relationship of enmity to one of friendship. This is accomplished through

Christ, that is, through his death on the cross (Rom 5:10). It is thus with good cause that we sing: "Lift high the cross,

the love of Christ proclaim / Till all the world adore his sacred name" (George Kitchin).

Reconciliation occurs because "God does not count their sins against them" (v. 19; not men's sins). To "count against them" (logizomenos autois) in the world of commerce referred to calculating the amount of a debt (Heidland

1967a:284-85). Today we might think of charges on a credit card for which we are held legally responsible. Here it

means not posting debts to our account that should rightfully be ours. The debts are called sins--or better, "trespasses"

(KJV, RSV, NRSV, NASB), a term that in Hellenistic Greek has to do with a false step, slip or blunder. The REB's

"misdeeds" catches the sense. To the Greek paraptomata are mistakes that result from ignorance. To the Jew they are deliberate actions knowingly committed against God (Bauder 1978:585-86). As someone once said, "sin is a clenched

fist and its object is the face of God."

The nature of Paul's appointment was to serve as one of Christ's ambassadors. The verb presbeuw (are

ambassadors) means to be "elder" or "first in rank" (Liddell, Scott and Jones 1978). Here we might think of the role of the statesman, where age and high rank often go together. Then as now, an ambassador was someone who

represented the interests of his or her nation abroad. A.T. Robertson says:” The ambassador has to be persona grata with both countries (the one that he represents and the one to which he goes). In the Old Testament the range of

duties included offering congratulations (1 Kings 5:1; 2 Sam 8:10), soliciting favors (Num 20:14), making alliances (Josh

9:3-7) and protesting wrongful actions (Judg 11:12). The Roman counterpart to the Greek presbeutes was the

legate (legatus), who was duly appointed by the emperor to administer the imperial provinces on his behalf. Paul was

similarly appointed by God to administer the gospel on Christ's behalf (hyper Christou; compare Eph 3:2). It is as though God himself were making a personal and direct appeal through Paul (v. 20). So, we are ambassadors

announcing our King’s “amnesty” (a general pardon, an official pardon, especially for those who have committed

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political crimes). I like the phrase “amnesty of the kingdom of God”. This means that if you have me out of the circle,

God have me in. This means that if you made me invisible, God made me visible. Right now our country is debating a controversial and difficult resolution regarding the heated debated of immigration law. All our politics needs to

understand that God declared an amnesty 2,000 thousands years ago granting to every human being a divine pardon.

Reconciliation is both an accomplished fact (v. 18) and a continuing process (v. 19). Although it is a done deed as a result of Christ's work on the cross, it nonetheless must be personally appropriated. This is where Paul and the gospel

ministry fit into the picture. He, and those like him, function as God's agents in proclaiming what has been accomplished.

To use Paul's language, God has appointed them to preach the word of reconciliation (v. 19) and so they proclaim: Be reconciled to God (v. 20).

An important concept fundamental to the gospel of Christ is that of "reconciliation". Reconciliation has two important

aspects, the vertical one that deals with God and us, and the horizontal one that deals between others and me.

God’s act of embrace towards sinners enables us to have a relationship with him, which in turn provides a mandate for

us to embrace others. Christ’s act on the cross, God extending an act of reconciliation towards us, compels us to reconcile with others. The Gospel provides a resource and a framework through which to approach the other and the

enemy. On the basis of the cross, we can all come together to live out the mandate for reconciliation.

Jesus’ experience of suffering and his teachings concerning the sufferer compel us to attitudes of compassion, even

towards our enemies. His sympathy towards the victim is not only a comfort to those who suffer, but also a demand for the same from us. In a conflict where both sides see themselves as the victims, often groups are unable to see the

suffering of the other side. A victimization mentality blinds one group to the suffering of the other. While also being a

source of redemption and relief, the cross presents a challenge to look beyond our own situation and to attend to the

suffering and pain of others. God is calling us to be like him, to have solidarity in suffering and bring freedom to the

oppressed.

CAN WE ALL REPENT AND BE RECONCILED?

The idea of 'social repentance' and 'social reconciliation' sounds like a secularist sop, at first. The world loves to take aspects of the faith and take God out of them. But think about it: aren't these societal needs expressed in Scripture,

too? The prophets called on whole nations to stop doing evil -- and not just Judah, but Edom and Babylon and Egypt

and Syria. The apostles practiced reconciliation, though fitfully, with lots of starts and stops, in whatever society they were in. And when Paul speaks of the character traits "against such things there is no law", he was speaking about the

fact that even wicked regimes usually want the kind of positive, nation-building effect that people of good character

have on a society.

So, what kind of sins might a nation, or a party, church denomination, ethnic group, or cultural sector within a nation, have to confess?

* Racism. Classism. Sexism. Or any other lie that let’s us treat someone else as being less than ourselves. * Treating those who spread views other than our own as if they were demons.

* Stifling the Spirit who speaks through others.

* Hindering peoples' growth instead of boosting it.

* Allowing our angers to fester instead of turning those energies to service.

* Profiteering at other peoples' expense.

* Taking action due to fear or self-interest instead of love.

* Building walls instead of bridges. * A willingness to let people go hungry or without shelter, or even to cause it;

* Creating a cultural climate that weakens the marital and parental bonds and encourages escape over responsibility.

* Creating trick reforms and sham dialogues which serve to evade any real sharing of power and block any real influence on public policy by others.

* Turning political races into sports, entertainment, and/or sales. * Keeping still as someone stomps all over the freedoms of someone else.

* Seeking new ways to excuse one's own behavior, always trying to see themselves in the exceptions to the laws and

moral rules that help hold a society together. * Denying our common lot, pretending that we're not all on the same ship.

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And what makes for reconciliation?

* Listening to the Spirit telling you that you have wronged others.

* Publicly acknowledging these sorts of sins as sins, in a clear and repeated way. * Living so as not to do them anymore.

* Acting, as far as is practical, to undo the damage;

* Working together daily with those we wronged to face the common problems that we all face in life.

* Celebrating what's in common, and at least some of the differences (though there are other differences which may

not be so wise to celebrate).

* Seeing our life together as a whole, not just in parts or categories, especially not as 'God vs. Devil' or 'pro-/con-' or 'them vs. us'.

* And, to learn to be just plain people with each other, beyond whatever roles we might have in this society.

John Dawson outlines a useful Biblical Model for Reconciliation:

· Confession: Stating the truth; acknowledging the unjust or hurtful actions of myself or my people-group

toward other people or categories of people.

·Repentance: Turning from unloving to loving actions.

·Reconciliation: Expressing and receiving forgiveness and pursuing intimate fellowship with previous enemies

·Restitution: Attempting to restore that which has been damaged or destroyed and seeking justice wherever

we have power to act or to influence those in authority to act.

(Dawson, J. 1998. What Christians Should Know About Reconciliation. UK: Sovereign World.)

RECONCILIATION AND REPENTANCE

"People who fight fire with fire usually end up with ashes."

--- Dear Abby (Abigail VanBuren)

One of the things that are hard for a nation or a society to do is to come to grips with the evils it has done. It tries to

make excuses, saying 'it was the best choice we had at the time' or 'we didn't know better', or 'we did what we were

told', or 'that was our ancestors, not us'. The Bible says that there's a tie-in between what we know and what we are

responsible for (for instance, Heb 10:26), and this is true of whatever groups, cliques, neighborhoods, ethnicities, classes, and races we are in, no less than for each of us as a person. There is also a tie-in between what we know that

we are responsible to know, and what we are responsible for; deliberate (or even benign) ignorance is no excuse.

Historically, it's always been very easy for us to plead ignorance, but very hard to really get to believe it ourselves, because the truth is out there and some will see it, eventually toppling the house of cards that backs its evils.

When the powers in a society willfully and unjustly harm people, the Holy Spirit is disarmed from working through those

powers, since the Spirit is not one to use force to take control. The Spirit can often still be at work anyway, through

believers from among the victims of the injustice. Those victims are, after all, the ones who need the binding of wounds

and the caring and the feeding and the teaching, the ones who need the support of a powerful God.

But it does not do for a Christian to sit back and scream ruddy murder. That does nothing to transform things or to

make them better. The Spirit equips each believing Christian with gifts and skills, and opens doors of opportunity for using those gifts and skills in witness and service to other people. I believe that the New Testament holds within it the

key to rebuilding the societies we live in. But it won't be found by developing full-scale social ideologies (which fail, and

in any case will turn into socio-political idols). It will be found by looking at the example of Christ, the words of the Prophets, and the letters of Paul.

When I look at all the conflicts in this world, open and sub-surface, I think of Christ. Christ had a way of turning the

tables on the world -- and I don't just mean at the Temple. Christ stressed love, honesty, justice, diligence, active caring

for others, and reconciliation. Christ made it clear that the relationship with one's neighbors was the key sign of the

health of one's relationship with God (see especially Mt 5:21-24). Our societies need Christ's kind of reconciliation more

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than ever. Paul was even able to speak of Christians having a ministry of reconciliation. He set that ministry into the

context of what Christ did in bringing us back together with God; thus, reaching people with the gospel message is the most important aspect of this ministry of reconciliation. Yet, the other part of a reconciliation ministry is that Christ

liberates us all to live in solidarity with God and each other. I think a vision of reconciliation is the most important gift that Christian believers can give to the world and the political systems right now.

Indeed, the ultimate reconciliation is already under way, that between God and God's entire fallen creation. Unlike in the responsibility chain above, God (the one who did NOT commit the sin or ruin the relationship) takes on the full role

of the responsible One, and has brought it to the point of forming a new relationship. As usual, God did it, we didn't. If

God waited around for us to do it, it would never happen, for we are irresponsible. That's what got us into this bind to

begin with. "Every act of forgiveness involves at least three elements:

1. We rediscover the humanity of the person who has wronged us, seeing that individual as a human being, not just as

the one who offended us. 2. We surrender our right and desire to get even or punish the person.

3. We revise our feelings toward the individual and are open to a new relationship built on mutual respect. Seeing the person differently allows our feelings to change."

“Lewis Smedes”

"Forgiveness does not change the past, but it does enlarge the future."

“Paul Boese”

Final thoughts

This country, The United States of America, has had a long, frustrating time dealing with the truth about its racism. The

general public has admitted to racism, and has called it a sin. But America is very fitful in turning away from that sin. Many people and power bases don't really want racism to end. It feels good to make sure that someone's below you.

"The worldly man treats certain people kindly because he 'likes' them: the Christian, trying to treat every one kindly,

finds himself liking more and more people as he goes on -- including people he could not even have imagined himself

liking at the beginning. This same spiritual law works terribly in the opposite direction... The more cruel you are, the

more you will hate; and the more you hate, the more cruel you will become -- and so on in a vicious circle forever."

C.S. Lewis, *Christian Behavior* (Macmillan, 1943), p.52-53

It's here that we run across some of the most important of those big, churchy words: confession, repentance,

forgiveness, restoration, and reconciliation. In confession, you admit not only to having done something, but also that it

was wrong to do it. In repentance, you commit yourself to not do it again, knowing that the Holy Spirit is already working on it within you. God forgives the sinner who repents, and takes that burden of guilt off of you. When it can be

done without causing further harm, you can then restore for the harm caused by the wrong that was done, repaying whatever it cost, rejecting angry words or the devious acts, and doing that which uplifts and empowers those whom you

have wronged. With the effect of the wrongs softened or reversed, a new relationship can be started on a firmer and

more truthful footing, and reconciliation takes place.

Knowing it's a sin is one thing; discovering the many ways that this sin has affected you and the way you do things is

another. We are called on to turn away from the sin of racism, not just admit that it's a sin. This takes repentance. We

are called on to seek forgiveness from God. Then, we seek forgiveness from those whom we wronged, and where we as persons harmed someone because of our racism, we try to make it up in a fitting way. While we still may not like the

person(s), or may find the clash of lifestyle or philosophy to be too much to say 'friend', but we at least reach out to

find the common ground and see if friendship develops, or at least the ability to work and live together. We are called by God to be reconcilers to serve others, to love the others, and to give to others what God has gave us: His

Unconditional Love. So, please, no more talking about reconciliation and more action toward reconciliation. No more

“finger pointing toward the other” but embracing the others in an act of total reconciliation.

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“First be Reconciled“First be Reconciled“First be Reconciled“First be Reconciled”””” ““““먼저먼저먼저먼저 가서가서가서가서 화해하고화해하고화해하고화해하고”””” Matthew 5:23-24

Rev. Geunhee Yu (At Closing Service of NAPAD Convocation’06)

Sitting in an airplane for five long hours is no fun at all. It takes 5 hours to fly from Indianapolis to San Francisco. It makes me so weary and is deadly boring. The best thing I could do to kill the boredom was to chat with the person next to me - who was also bored to death, by the way. He and I shared stories about our family/kids, hobbies and professions, etc. Then, he asked me, what are you going to do in Berkeley? I said, I am going to the NAPAD convocation. This piqued his curiosity, and he asked, what kind of pad is NAPAD? I must admit that I haven’t thought about NAPAD in that way. I tried to show him what NAPAD stands for, but he was too tired and weary to listen to me. However, his innocent question got me thinking for the past couple of days: exactly what kind of pad is NAPAD? I am asking you now, friends, What kind of pad is NAPAD, anyway? We’ve been delving together for the last 40 hours to understand what being “reconciled in Christ” means in this world and in our church as well, haven’t we? I heard God’s “still, small voice’ (1King19:12) in my ear that NAPAD should be a “reconciliation pad” – a “peace pad” if you will. A pad is, as you know, a cushion, shield, shock absorber, or safe-guard. A pad goes in between two conflicting things/parties to protect both from ‘hurt.’ A pad is for reconciliation; it is a peace-maker. NAPAD is, I am sure, called to be a peace-pad in a world torn by conflict, strife, fight, and war. What this world, this society, this church needs is nothing but a PAD, a peace-pad, a reconciliation-pad. NAPAD is called to be a peace-pad; we are called to be a reconciliation-pad. Amen? Remember, Jesus our Lord clearly says, “Blessed are the peace-makers, for they shall be called sons/daughters of God” (Mat.5:9). The Apostle Paul proclaims that God “has committed to us the word of reconciliation.” Who here is commissioned for the word of reconciliation? We are: You and I are surely commissioned! (Amen?) As a matter of fact, each and every Christian is “commissioned” for the word of reconciliation. St. Paul also declares that God “has given us the ministry of reconciliation” (2 Cor.5:18-19). Who are the ministers of reconciliation? We are: You and I are! (Amen?) Each and every one of us in NAPAD is a minister of reconciliation. Let me remind you that a goal of our beloved church’s “2020 Vision” is to be an “Anti-Racist and Pro-reconciling church.” The Disciples are a pro-reconciling denomination; NAPAD is a reconciliation pad! Are we Disciples there yet? No way, Jose! Are we the NAPAD there yet? There’s a long way to go! Not even close! If we are not there yet, it implies that we are not with God either. Listen, my fellow NAPAD-eans, to what the Lord says to us: “Therefore if you bring your gift to the altar, and there remember that your brother has something against you, leave your gift there before the altar, and go your way. First be reconciled to your brother, and then come and offer your gift” (Mat.5:23-24). Is it clear what is first and what goes next? With us, however, the priority order seems to be messed up! I’m telling you, my friends - Let us keep ‘first things first’. The root meaning of “reconciliation” is derived from the Greek word, katallaso (diallaso), which means to “change”, specifically “exchange” your view or your position with another (person). In other words, if you are serious about reconciliation with someone, you ‘put yourself in his/her shoes’. That is exactly what God did for us: In order to reconcile with us humans, God ‘emptied’ Godself (Phi.2:7) and became a man - something we call “incarnation”. Jesus became a “pad” for reconciliation between God and humans (Eph.2:14-18). Jesus is a pad, a peace-pad, a reconciliation-pad; so is NAPAD. What kind of pad is NAPAD, anyway? NAPAD is a peace-pad, a reconciliation-pad! God bless NA-PAD. Amen.

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David Kagiwada Memorial Scholarship Fund

The David Tamotsu Kagiwada Memorial Scholarship was established in memory of the Rev. David Kagiwada. David was a second generation Disciple who graduated from the University of Chicago Divinity School and ordained in the Illinois – Wisconsin Region of the Christian Church (Disciples of Christ). David was the first convener of the American Asian disciples (now, North American Pacific/Asian Disciples) and also faithfully served five congregations in California and Indiana. Some focal points of David’s life and ministry were to help reconcile and heal antagonism among all people. He was an advocate for the issues and struggles of racial/ethnic communities and women. He was a central figure in the effort to highlight the gifts, ministerial leadership and talent of Asian/Pacific Islander Disciples. Through the Kagiwada Scholarship, North American Pacific/Asian Disciples who are ministerial students at an accredited graduate theological school or seminary can qualify to receive scholarship assistance to help complete their education. The David Kagiwada Scholarship Fund: $67,647.64 (Market Value as of 6/30/06) 가기와다가기와다가기와다가기와다 기념기념기념기념 장학장학장학장학 기금기금기금기금 데이빗 다모추 가기와다 기념 장학금은 고 가기와다 목사 기념 장학 기금입니다. 그분은 일본인 2 세로서 시카고 대학에서 신학 교육을 받고 Illinois-Wisconsin 지방회에서 안수 받고 California 와 인디애나 여러 교회에서 사역하였으며 본 교단 아시안들의 조직인 NAPAD 를 창설 하였습니다. 가기와다 목사님은 인종적 갈등을 없애고 화목하게 사는 길을 위해 헌신 하였으며 여성의 권익을 위해서도 이 바지 하였습니다. 교단에서 아시아인들의 은사, 지도력, 역량을 발휘 할 수 있는 터전을 마련 하신 분입니다. 가기와다 장학금은 아시아계 신학생들에게 지급하여 복음 사역자들을 교육 시키는데 적절히 사용 되고있습니다.

* 2006-07 David Kagiwada Scholarship recipients:

가기와다 장학금 수상자

Kyung Min Daniel Lee Pacific School of Religion

Young In Cho Pacific School of Religion

Soongook Choi Scholarship Fund

The J. Soongook Choi Memorial Scholarship was established in memory of the Rev. Dr. J. Soongook Choi. Dr. Choi was born and raised in Japan, but went to Korea with the Student Volunteer Corps during the Korean War. Out of his painful experience in the conflict of inter-and intra-racial relations among Asian nations, he became a seeker for peace and justice in a world community of different peoples. Dr. Choi, who was one of three who survived from the 34 student volunteers sent to the Korean War, made a commitment to be a minister of the gospel of Jesus He joined the Campbell-Stone movement (Christian church – Independent). In 1959, he came to the United States for advanced theological education and earned several academic degrees: M.A.- Lincoln Christian Seminary (1962); M.Div.- Vanderbilt Divinity School (1965); D.Min. Notre Dame University (1989). He was ordained in 1962 and served the Lord as local church pastor, hospital chaplain, professor and president of Seoul Christian University (in Korea), and member of the General Board of the Christian Church (Disciples of Christ).

The J. Soongook Choi Scholarship Fund: $45,791.40 (Market Value as of 6/30/06) 최최최최 순국순국순국순국 장학금장학금장학금장학금은 고 최순국 목사 기념 장학 기금 입니다. 최 목사님은 일본에서 태어나 그 곳에서 자랐지만 한국

(6.25)동란이 터지자 학도병에 지원하여 전쟁에 나갔습니다. 일본에서 당한 인종 차 별, 한반도에서 격은 동족 상잔의 뼈저린 경험을 거울 삼아 그리스도 안에서 이룰 수 있는 인종 화합과 평화를 위해 헌신한 선구자 이십니다. 1959 년에 미국으로 건너와 링컨 대학과 벤더빌트 신학 대학원에서 수학 하고 1962년에 목사 안수를 받아 2002년 9월 작고 하기까지 그리스도의 교회 (제자회)의 지도자로서 사역하신 분입니다. 그분의 생애와 사역을 기념하고 유지를 받들기 위해 기념 장학금을 마련하고 아시아계 신학생들을 돕고 있습니다.

* 2006-07 Soongook Choi Scholarship recipient:

최순국 장학금 수상자: Sungdoh Ee San Francisco Theological Seminary

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NNNNorth AAAAmerican PPPPacific/AAAAsian DDDDisciples

Kagiwada

Memorial

Scholarship

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Dr. Geunhee Yu North American Asian Ministries Christian Church (Disciples of Christ) 130 E. Washington St. Indianapolis, IN 46204 Phone: (317) 713-2685 E-mail: gyu@dhm.disciples.org

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The David Tamotsu Kagiwada Memorial Scholarship was established in memory of the Rev. David Kagiwada (1929-1985). David was a native of Los Angeles and a second-generation Disciple. His mother was a graduate of the Disciples-sponsored Margaret K. Long School (Joshi Sei Gakuin) in Tokyo, Japan.

During World War II, David’s family was interned in a concentration camp in Arizona with other Americans of Japanese ancestry. The injustice he experienced made him keenly aware of the wider implications. Therefore, he sought to commit his life to fighting injustice, not only for people of Asian heritage, but for all people.

David chose to be a reconciler of antagonistic people, whoever they might be. Because he wanted his Christian faith to be a central part of his life’s work, he decided to enter the ministry. He graduated from the University of Chicago Divinity School and was ordained in the Illinois-Wisconsin Region of the Christian Church (Disciples of Christ). There were some focal points in his ministry: to reconcile and heal antagonism among all people; to support and be an advocate for racial/ethnic minorities and women; and to help the church recognize and appreciate the gifts of people of Asian heritage.

David faithfully served five congregations in California and Indiana. With his encouragement, at least 10 women entered ordained ministry during his six years as pastor of Crestview Christian Church in Indianapolis.He also persuaded historically antagonistic Asian people to gather together in the name of Christ, the Reconciler. David was the first Convener of the American Asian Disciples (now, North American Pacific/Asian Disciples).

There are about 12 million Asian Americans in the United States representing a number of nationalities and languages. Many are newcomers who tend to unite and find support in both language and religion as they establish homes, find jobs and face challenges of making a place for themselves in a new society. The church in North America has often been a place where new people affirm their own values and cultures, free from the pressures encountered in their secular lives. This is no different today among North American Pacific/Asian Disciples. The Kagiwada Scholarship is available to North American Pacific/Asian Disciples ministerial students enrolled (or accepted as an entering student) in an accredited graduate theological school or seminary. Lively, vital and sprit filled congregations depend on well-prepared, competent, pastoral leadership. Your gift to the Kagiwada Memorial Scholarship Fund makes it possible for North American Pacific/Asian Disciples (NAPAD) ministerial students to receive the best possible theological education.

YOU CAN MAKE A DIFFERENCE!

Your contributions help keep the

scholarship endowment fund growing

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NNNNorth AAAAmerican PPPPacific/AAAAsian DDDDisciples

J. Soongook Choi

Scholarship

Fund

Dr. Geunhee Yu North American Asian Ministries

Christian Church (Disciples of Christ) 130 E. Washington St. Indianapolis, IN 46204 Phone: (317) 713-2685 E-mail: gyu@dhm.disciples.org

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He was ordained in 1962 and served the Lord as local church pastor, hospital chaplain, professor and president of Seoul Christian University (in Korea), and member of the General Board of the Christian Church (Disciples of Christ).

The life mission of Dr. Choi was:

“To serve my neighbors and give them

the impression to love, to have peace,

to practice forgiveness, to produce

reconciliation is my way of serving God.” He had been a key figure in the life of the North American Pacific/Asian Disciples (NAPAD), especially for the growth of the Disciples church in the Korea-American community. In order to carry on Dr. Choi’s legacy in ministry, his friends and relatives set up a scholarship fund on the day of celebration of his retirement (March 16, 1997). The Choi Scholarship is available to Disciples seminarians of Asian and Pacific Islander descent who are in preparation for ministry in a multi-racial/cultural community.

YOU CAN MAKE A DIFFERENCE!

Your contributions help keep the

scholarship endowment fund growing

The Rev. Dr. J. Soongook Choi (1933-2002) was a Korean-American minister of the Christian Church (Disciples of Christ). He was born and reared in Japan, but went to Korea with the Student Volunteer Corps during the Korean War. Out of his painful experience in the conflict of inter-and intra-racial relations among Asian nations, he became a seeker for peace and justice in a world community of different peoples. Dr. Choi’s father was Confucian and his mother Buddhist, but he accepted Christ under the influence of his seventh-grade teacher. Because of his Christian faith, the teacher was persecuted—which included the removal of all his finger nails. This piqued Dr. Choi’s curiosity and he was deeply moved. While his parents’ religions did not give Soongook a clue as to the hunger and thirst in him for peace and justice, Christianity did so much for him that he became a disciple of Jesus. Five years later, Soongook, who was one of three who survived from the 34 volunteer corps sent to the Korean War, made a commitment to be a minister of the gospel of Jesus. Upon returning to Korea from Japan, Dr. Choi joined the Campbell - Stone movement (Christian Church - Independent). In 1959, he came to the United States for advanced theological education and earned several academic degrees: Master of Arts from Lincoln Christian Seminary (1962); Bachelor of Divinity from Vanderbilt University Divinity School (1965); Doctor of Ministry from Notre Dame University Graduate Theological Foundation (1989).