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열매열매열매열매 맺맺맺맺자자자자 David Kagiwada Memorial SundayDavid Kagiwada Memorial SundayDavid Kagiwada Memorial SundayDavid Kagiwada Memorial Sunday

데이빗데이빗데이빗데이빗 가기와다가기와다가기와다가기와다 기념기념기념기념 주일주일주일주일 September 14, 2008

And NAPAD Ministry WeekNAPAD Ministry WeekNAPAD Ministry WeekNAPAD Ministry Week

아시안아시안아시안아시안 목회목회목회목회 주간주간주간주간

September 15-20, 2008

Rev. Rev. Rev. Rev. DDDDr. r. r. r. Lian Jiang,Lian Jiang,Lian Jiang,Lian Jiang, Moderator Moderator Moderator Moderator Rev. Paulo LealaitafeaRev. Paulo LealaitafeaRev. Paulo LealaitafeaRev. Paulo Lealaitafea, Ne, Ne, Ne, Newsletter Editor August 200wsletter Editor August 200wsletter Editor August 200wsletter Editor August 2008888 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 SundayKagiwada SundayKagiwada SundayKagiwada Sunday,,,, Moderator Moderator Moderator Moderator’’’’ssss Invitation Invitation Invitation Invitation

As the new moderator of NAPAD for the next two years, I greet you in the name of our Lord Jesus Christ. We just had a very blessed convocation in New York. Let the wind continue to blow and the fire continue to burn as we embark on another stage of our common journey. I invite everyone of you to take a more active and creative role in the ministry of NAPAD and the general church. What a wonderful way to start by celebrating the Kagiwada Sunday and NAPAD Ministry Week from September 14 to 20!

As the forerunner of NAPAD history, Rev. David Kagiwada helped us see how to live out a Christ like life of reconciliation. He did it through committed advocacy and support to Christian education. My suggestion is that during this time not only our churches engage in discernment and apply related themes into our special Sunday worship on September 14 and other communal events in the week that follows more creatively, but also each individual should think “how do I live out this spirit in my life of faith with Christ? How do I support NAPAD ministry as a whole?” Dear sisters and brothers, we are all one in Christ. “There is no longer Jew or Greek, there is not longer slave or free, there is no longer male and female;” this is not just a theory to know but a practice to do.

Rev. Lian Jiang

NAPAD Moderator

Dear NAPAD family and friends: 친애하는친애하는친애하는친애하는 제자회제자회제자회제자회 친지친지친지친지 여러분여러분여러분여러분 I pray that your summer rolls into a fruitful autumn. The Lord has been so good to us that we have been faithful to “the upward call of God”.

September comes to us for appreciation and celebration of our roots. The second Sunday in September (14th) is observed in commemoration of the life and ministry of the late Rev. David Kagiwada, and the following week (15th - 20th) is in celebration and promotion of NAPAD ministry. You are cordially invited and welcomed to the celebration.

The theme of our celebration is “Bear Fruit” (Mat.7:20) which was also the theme of our 15th biennial Convocation of NAPAD, held on Aug. 6-9 in New York. The three renowned keynoters challenged, inspired and even provoked all the participants to ‘bear much fruit” (John 15:8). It was another success story of NAPAD.

Enclosed are the resource materials of celebration for your use. It is prepared for individual and group use, as well as for congregational worship and other activities. It is encouraged of you to participate in the celebration, so that all of us together promote further fruitful life and ministry of NAPAD. May God bless you in your celebration. 결실이 풍성한 가을을 기원합니다. “위에서 부르신 부름”에 합당한 삶을 살도록 우리를 지켜주신 주님께 감사를 드립니다. 9 월은 우리의 “뿌리”를 감사하며 경축하는 달입니다. 9 월 둘째 주일은 우리 교단의 아시안 사역의 창시자인 데이빗 가기와다 목사님을 기념하며 연이어 한 주간은 아시안 사역의 발전을 위하여 기도하며 후원하는 주간입니다. 모든 교회가 이 특별 주간을 지키기를 간청합니다. 주제는 “열매열매열매열매 맺자맺자맺자맺자” (마 7:20)로서 지난 8 월 6-9 일에 뉴욕에서 열린 아시안 대회 주제와 같습니다. 아시안 대회는 명망있는 특별 강사들을 통해 도전과 영감과 자극을 받아 열매가 풍성한 삶을 결단하는 매우 성공적인 대회였습니다. 동봉하는 자료들은 개인적으로나 단체로 사용할 수 있고, 교회가 주일 예배로 사용하도록 준비되었습니다. 금년의 특별 주간 행사에 아시안 제자들 모두 참여하여 우리의 사명인 아시안 태평양계 (NAPAD) 사역의 번영과 발전을 위하여 협력해 주시기 바랍니다. 맡으신 사역 위에 주님의 은총을 기원 합니다. Geunhee Yu 유 근희 목사 드림 Executive Pastor 실행 목사

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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)

Disciples affirmation of faithDisciples affirmation of faithDisciples affirmation of faithDisciples affirmation of faith (제제제제자자자자회회회회 신신신신앙앙앙앙선선선선언언언언)))) (see P.2)

Opening HymnOpening HymnOpening HymnOpening Hymn(찬송찬송찬송찬송) ) ) ) “Joyful, Joyful, We Adore Thee” (Chalice Hymnal #2) “기뻐하며 경배하세” (찬송 13 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.

(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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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. 인도자인도자인도자인도자 우리는 이 세상의 어려운 사정을 잘 알고 있습니다. 기근, 전쟁, 질병, 고통과 재난이 계속 되고 있습니다. 우리가 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. 3333 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)))) Matthew (마태복음) 7:15-20, John (요한복음) 15:1-11

Sermon MessageSermon MessageSermon MessageSermon Message (설교설교설교설교)))):::: ““““BearingBearingBearingBearing Heavenly FruitHeavenly FruitHeavenly FruitHeavenly Fruit”””” ““““신신신신령령령령한한한한 열열열열매매매매를를를를 맺맺맺맺기기기기”””” * As a resource, please refer to Dr. Brock’s sermon that was given at the opening service of 15

th Convocation of

NAPAD. You may incorporate it in your sermon on “Bear Fruit” (오늘의 설교는 금년 아시안 대회의 주 강사 Brock 박사의 설교문을 참조 하십시오)

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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)

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 95 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 95 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 268 장)

BenedictionBenedictionBenedictionBenediction (축축축축도도도도)

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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 11114444 ———— 20202020, 200, 200, 200, 2008888 ((((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. Theme: “Bear Fruit” 여기에 제안된 행사들은 교회적으로, 가족적으로, 또는 공동체적으로 할 수 있는 일들입니다. 그러나 형편에 맞게 조정하여 사용하시기 바랍니다. 아시안 목회 주간의 주제: “열매 맺자”

SSSSUNDAYUNDAYUNDAYUNDAY (9/1(9/1(9/1(9/14444))))

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 <Matthew (마태) 7:15-20, John (요한) 15:1-11>

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 (9/15)

� Spend time as a family talking about American-Asian and Pacific Islanders 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, Romans 2:9-11: “Tribulation and anguish, on every soul of

man who does evil, of the Jew first and also of the Greek; but glory, honor, and peace to everyone who

works what is good, to the Jew first and also to the Greek. For there is no partiality with God.” As you reflect, consider this passage in relation to the life of Asian and Pacific Islanders in America. 로마서 2:9-11 을 읽고 명상한 후 느낀 바를 서로 나눈다: “악을 행하는 각 사람의 영에게 환난과 곤고가 있으리니 첫째는 유대인에게요 또한 헬라인에게며 선을 행하는 각 사람에게는 영광과 존귀와 평강이 있으리니 첫째는 유대인에게요 또한 헬라인에게라. 이는 하나님께서 외모로 사람을 취하지 아니하심이니라.” 이 성경 말씀에 비추어 미국에 이민와서 살고 있는 아시안 그리고 태평양계 사람들이 격는 인종관계의 어려움을 생각해 본다.

TUESDAYTUESDAYTUESDAYTUESDAY (9/16)

� 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 Asian and Pacific Islanders cultural foods 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 (9/17) � 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 (9/18)

� 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, 크리스천 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 (9/19)

� 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 “Bear Fruit” in this context. 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. 이러한 상황에서 “열매 맺는 삶” 이란 무엇인지 생각해 보자.

SATURDAY SATURDAY SATURDAY SATURDAY (9/20)

� 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 “”Bearing Fruits” in out lives? 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 “열매 맺는 삶”의 정신을 실현시킬 것인가를 기도하며 결심하도록 하자.

� Send your words of support to (우리의 대표자들에게 격려 편지를 보내자): Rev. Lian Jiang Rev. Dr. Geunhee Yu Moderator Executive Pastor lianjiang@hotmail.com gyu@dhm.disciples.org

NAPAD Keynote SermonNAPAD Keynote SermonNAPAD Keynote SermonNAPAD Keynote Sermon

Bearing Heavenly FruitBearing Heavenly FruitBearing Heavenly FruitBearing Heavenly Fruit (a sermon at opening service at the Convocation)

Rita Nakashima Brock Aug. 7, 2008

NAPAD Convocation, Stony Point, NY

We’ve probably all heard the saying: “Everybody wants to go to heaven, but nobody wants to die.”

Heaven has not been all that popular these days. It is hard to find a serious feminist, liberation, Asian or Black theologian

who talks about it. The decline of heaven started back in the nineteenth century.

Marxist thinkers accused Christianity of using the promise of heaven to keep people trapped in oppressive systems. It is

true many leaders of the church told people to be patient and wait for their heavenly reward. These clergy said God

required obedience to authority. Because of this kind of advice, Marxists called Christianity the opiate of the masses.

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Science also helped the decline of heaven. The research methods of science made heaven seem supernatural and old-

fashioned. No one can prove scientifically that heaven exists. Even the astronauts couldn’t find it when they sailed

around the earth and flew to the moon. Of course, many Marxists and scientists were atheists, so we might consider their

criticism of heaven irrelevant.

However, even the Baptist theologian, Walter Rauschenbusch took a swipe at heaven a hundred years ago. He

contrasted the pale, individual eternal life of heaven with the rich, emotionally satisfying life of family and friends on earth.

This life on earth is the one we all love. Even with all its ups and downs we appreciate being alive. What makes us feel

so alive?

We have moments of singing together. Depending on our talents the song may be great or bad, but singing together

is a great joy. We learn to humor our aggravating uncle who tells really bad, corny jokes, but who is so generous.

We enjoy eating delicious food together, especially after a day of airport sandwiches.

We love the beautiful earth so much that we struggle to walk up a mountain to see the magnificent view, even though we

know we will have aching bodies when we go back down.

We sit with friends, laughing at stories or movies, and we sometimes even appreciate a good argument to sharpen

our thinking. When we feel all alone and sad, our cat or dog crawls into our lap, or our son or daughter or wild and

crazy cousin calls to say, I was just thinking of you. If we live long enough, some of us get a chance to holding our first

grandchild in our arms, and then we have to change the diaper.

A hundred years ago, Walter Rauschenbusch contrasted these emotional joys and sensual experiences in this life with the

weak life of heaven. He thought imaginary visions of heaven were just silly.

He asked: who needs individuals in white robes, each with their own harps sitting on clouds, and what kind of a place is

it, where people each have a harp and have not even bothered to organize an orchestra!?

Rauschenbusch was a founder of the Social Gospel movement that transformed American society during the first half of the

twentieth century. Christians who followed the Social Gospel thought, instead of sitting around waiting for heaven, we should get

busy creating the kingdom of God on earth. They said Jesus called us to defeat the principalities and powers of empires, of

militarism, and of capitalist greed, which destroyed the lives of children, women, and the poor.

In the 1930s, the work of Social Gospel Christians helped to create Franklin Roosevelt’s New Deal. Those Christians helped

end child labor, insisted on at least one day off for workers, fought for a minimum wage and health care benefits, and advocated for

Social Security so people did not have to work until they died. The Social Gospel movement also deeply influenced the thinking of

Martin Luther King, Jr., and Liberation theology. Both the Civil Rights movement and liberation theology combined the biblical call

for justice with sharp criticisms of militarism and exploitation of people who are poor. Social Gospel theology is focused on

salvation in this life as the mission of Jesus Christ, and it has shaped much of contemporary Disciples theology, as well as liberal

theology as a whole. We tend, I think, to accept the criticism that a focus on heaven keeps us too passive about the evil in this world.

Actually, however, I think the problem of heaven in traditional Christianity is worse than the Marxists and Rauschenbusch

thought. Rather than being an opiate of the masses that drugged people to sleep, heaven was the whip people used to beat

themselves into submission. Heaven was promised as the reward of those who could suffer the most pain to atone for their sins. In

the middle of the eleventh century, just before the time of the Crusades, a monk and Cardinal Bishop named Peter Damian traveled

through northern Europe encouraging people to fast, whip themselves, and reject all creaturely comforts. Like many of his day, Peter

believed humanity’s sins were of such a magnitude that only extreme suffering could offer hope of heaven. Some women saints of

this period tried to live only on food from the Eucharist, and some starved themselves to death.

Peter thought that every affliction was a gift from God to purge us of sin. Since Christ had paid such a price for human salvation,

and the body was the only true possession humanity could offer to God, discipline of the flesh should be the instrument of absolution

from sin. Many believed that suffering was holy and that a spiritual person should seek to suffer. Through physical austerities and

self-inflicted pain, a person could imitate Christ on the Cross. To cause oneself pain meant a person could escape torment in the

afterlife, and gain heaven.

Peter’s monastic community bound their bodies with iron bands and beat themselves with scourges while reciting psalms. Of his

self-inflicted pain Peter said:

This is the Cross which we are commanded to bear after the Lord daily. He who carries it truly shares in the passion of his

Redeemer. This emblem will separate the sheep from the goats in the last judgment. And the judge … will recognize the

mark as his own.

O happy exchange, where earthly wares are bartered for heavenly ones … Blessed indeed the market where one can buy

eternal life … where a short span of bodily affliction can buy the heavenly banquet.

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Peter asserted that such pain spared God from having to punish us:

“There is no need, Lord,” Peter said, “for you to order your officer to punish me … I have laid hands upon myself … I have

offered myself in place of my sins.”

For Peter, to appear before Christ without wounds would be to be damned. Salvation required a body in pain that imitated

crucifixion as a daily ritual of atonement. To be happy, to want healing from affliction, to find solace, joy, and comfort in this life

were the temptations of Satan.

Protestants rejected much of this kind of Mel Gibson Christianity. Unfortunately, though, we did not reject the idea of heaven as

the promise of another world. The Calvinists who arrived in the New World saw their genocide of Native Americans and destruction

of forests as part of the apocalyptic end of this evil world and their work to bring the arrival of a new heaven and earth. They lived

by an extreme segregationist mindset and felt the need to make sure the elect remained pure and separate from all others who were

agents of Satan.

Even Indians who converted to Christianity were not welcome in their world. Instead, they forced them to live in separate

villages, where they tried to “civilize” them by making them give up their culture and language. This kind of racism and segregation

still marks the most conservative attitudes of white Americans and anti-immigrant movements.

In addition to a mindset of racial purity and segregation, the Puritans embedded in American society what American historian

Richard Slotkin called a belief in the myth of regenerative violence. Americans tend to believe that violence, especially war, is

purifying and brings about renewal, that if we use it, we will get something better later, just like Peter Damian believed if he suffered

pain, he would gain heaven.

Wars and rumors of wars are fed by this myth to this very day, and Americans will readily believe a lie to take us to war rather

than believe a truth that can lead us to peace. Our tax dollars fund military academies and a war college but not peace academies and

a nonviolence college. The powerful myth of regenerative violence asserts, if we die for a noble cause, we will gain heaven.

So I think we can see that critics of heaven might have good reasons to attack or ignore it. But, you know, Jesus in the Gospel of

Matthew is obsessed with heaven.

Not only does Matthew give us parables of heaven, but Jesus refers constantly to the kingdom of heaven instead of the kingdom

of God. Matthew even attaches the phrase the kingdom of heaven to the beatitudes.

In chapter 16, when Peter confesses that Jesus is the messiah and the son of the living God, Jesus blesses Peter’s answer because

it was revealed to him by God in heaven. He gives Peter the keys to the kingdom of heaven.

Actually, I think the idea of heaven in the Bible has been seriously misunderstood—for a very long time. Heaven was not

originally just a promise to be awaited after death or something to be earned by great suffering.

In the time of Jesus, heaven was very real as part of this life, here and now. In Genesis, God created the heavens and the earth.

Together, they co-exist in different realms—at the same time, the dome of the heavens above, covering the whole earth and the

waters below.

Because of this understanding of creation, people in Jesus’ time knew that heaven was found just above the tops of high

mountains. Their peaks touched the dome of the heavens and united heaven with the paradise garden of life on earth. The surface of

the dome of the heavens was the great vault of sky and clouds. Above the vault the heavenly hosts dwelled, and the vastness of the

dome encompassed everything on the earth.

Jewish and Christian communities identified the tallest peak they knew of as their holy mountain because it was close to heaven.

There were many such holy mountains: Mt. Sinai, Zion, Carmel, Ararat, or Gerizim. These holy mountains were like Jacob’s ladder;

they were humanity’s route to the heavens.

Not everyone can reach the tops of mountains. Their peaks are dangerous places. Clouds often obscure them. Attaining them

requires knowledge, skill, and care.

But mountains confer the blessings of heaven. Mountain peaks capture the rain and snow in clouds and store this water of the

heavens in vast glaciers. They release these life-giving waters as cascading creeks that turn into many of the world’s great rivers: the

Nile, the Rhine, the Danube, the Ganges, the Yangzee, the Colorado, the Jordan, the Tigris, and the Euphrates. A few years ago I

was in the very tall mountains of eastern Turkey, as I mentioned this morning. Two of the rivers of Eden in Genesis 2, the Tigris and

the Euphrates originate there. The ancient people who migrated from those mountains settled in the fertile delta where the two great

rivers met at the Persian Gulf. Their land was called Sumer. In remembering those distant mountains, the ancient Sumerians wrote

the first stories of paradise on earth. In their stories, they describe how the paradise garden is moistened by the rivers from heaven

and they describe paradise as human life when it was lived at its best, life that honored justice, peace, and a responsible relationship

to creation. Abraham and Sarah were from ancient Sumer and those stories of paradise from long ago influenced our Genesis story

of Eden.

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Heaven in Matthew was a world constantly in touch with earth, ready to confer blessings. God, the angels, and other heavenly

beings resided above and descended, often unexpectedly, to visit and bless the world with spiritual presence through visions, dreams,

revelations, and insights. People, such as prophets of God, like Moses, Elijah, and Jesus could ascend mountains to commune with

the residents of heaven. Returning below, they conferred heavenly blessings upon the world. They delivered messages about how to

live well and resist evil, including resisting imperial wars and corruptions; they gained power to feed the hungry, heal the sick, and

raise the dead; and they warned the powerful about the dangers of misused power and greed.

Whenever the prophets of the Bible criticize the rulers and advocate for justice and peace, they use the images of creation and

paradise found in Genesis 1 and 2. Amos says justice is like cascading rivers, righteousness is like everflowing streams. Isaiah

proclaims that a people faithful to God will blossom like a garden. Jesus speaks in parables of the abundant life of earth and its

waters to describe the power of heaven in the world, and he says that heaven is a power hidden from the beginning.

Please note! Heaven is hidden—it is NOT absent from this world.

Heaven is not somewhere else with an entry ticket that requires dying. It is right here for those who can discern it.

I think in Matthew heaven is actually much closer than we think.

That is what the parables of the kingdom of heaven tell us.

Heaven is the spirit of God breathed upon creation.

Heaven is the invisible power of spirit in the smallest seed that can grow to become an entire ecosystem of life.

Heaven is in the tiny cells of yeast that gives rise to nourishing life.

Heaven is the pearl of great price.

Heaven reveals truth to us—the meaning of incarnation of the spirit in the flesh found in the Christ, the child of the living

God. Even when our enemies try to thwart us by throwing the seeds of injustice into our garden, the children of justice will grow.

As we grow in wisdom, we gain the power to recognize the demons in ourselves and our gardens and the powers of evil and

injustice in the world. This struggle, too, is part of life in paradise, where the serpent was there before the fall and reminds us that

we must become wise.

Heaven is the treasure hidden in every field. Knowing its power requires critical judgment to discern what is life-giving and

what destroys life. This is wisdom.

Heaven is in the midst of everything; we do not have to wait for it or earn it; the gift of faith helps us discern it and to take joy in

it. Heaven is the source of wisdom that affirms that spirit and flesh can be joined in a human body. Those who know that spirit bear

heavenly fruit.

In my senior year in college, in 1972, I spent some time in the seaside town of Pondicherry, in South India, where I was doing

some research at the Sri Aurobindo Ashram. Sri Aurobindo was a Hindu philosopher who had studied physics at Cambridge

University and was creating a new form of philosophy based in evolution and physics, much like Teilhard de Chardin, John Cobb,

Nikos Kazantzakis, and Alfred North Whitehead were doing with Christian theology. On my first evening in Pondicherry, I was

invited to a gathering at the home of one of the Ashram’s residents, an American who had taken the name Tatsat.

The simple apartment had a balcony directly over the beach.

A Dutch Christian theologian named Rud Lohman and I stood on the balcony watching the sun set over the surf lapping the

sand while we enjoyed a cooling breeze after the day’s tropical heat. Tatsat soon arrived with tall glass tumblers filled with

something that looked like red lemonade. The drink was wonderfully cold in my hand as I took a sip.

I could not identify what I was drinking. It tasted like a fruit juice, but the refreshing liquid had something fragrant in it that I

had never tasted before. The fragrance was elusive but it permeated every delicious, cool sip as Dr. Lohman and I stood in the

twilight watching the sea grow dark. At the end of a culturally and intellectually rich evening, as I was leaving, I asked Tatsat what

had been in the drink in the tumbler. It was, he said, tropical fruit with hibiscus flower syrup.

Hibiscus flower.

Once I knew what it was, I could detect it in some of the fruit juices I drank in India.

I think Matthew’s heaven is like the hibiscus flower in the fruit juice.

It takes ordinary life and infuses it with a special invisible power that lifts it a little out of the mundane and gives it a

fragrant life.

Heaven is the elusive but wonderful presence that permeates life.

It makes the ordinary things we take for granted into a revelation.

Heaven is what makes paradise on the earth.

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When early theologians said that the church is paradise in this world, they asserted that Christians did not have to earn or wait

for salvation. The moment catechumens stepped from the baptismal font, they had entered paradise in this world. Forever after, it

was ours. It blessed us, empowered our ministries in the world, and held us accountable for being our best selves.

Christians had been given the spirit of God, which opens our eyes to how we can bear heavenly fruit. Our responsibility was to

use the power of our faith wisely to live in accord with this gift of grace, our salvation in paradise.

To bear heavenly fruit in the garden, we must care for the vulnerable,

take joy in the beauties and joys of life,

and to bless this earth with their lives.

We might fail and sin again, but those who live in paradise in this world hold each other accountable to its blessings in the midst

of a world of terrible suffering, violence, war, and hunger.

This ancient—and still true—gift of paradise drew slaves, women, and outcasts to Christianity, as much as it attracted the

educated and privileged, not because of a promise, but because of a commitment to hold fast to paradise as real and as life-giving.

To become bearers of heavenly fruit, we must come to know the kingdom of heaven touches ordinary life and God is never

absent from us.

We do not have to worry about earning salvation and we do not have to wait for it. We must learn the wisdom to bear heavenly

fruit, to cultivate it carefully, and to resist the principalities and powers of the world that leave people hungry, broken, abandoned,

homeless, and lost.

Heaven gives us the power and the responsibility to protect the fruit of paradise, to savor it, and to share it with each other. So

when we pick up the tumbler of life and sip from it, we can taste its heavenly fragrance in this life on earth.

Everybody wants to get to heaven. Nobody has to die. But we all have to learn how to savor heaven’s presence and cultivate its

fruit. So my sisters and brothers of NAPAD and our friends in the church, I leave you with these few words from my favorite ancient

poet, Ephrem of Syria as we gather around that very, very Disciples ritual, the feast of resurrection, the communion table:

The assembly of saints

bears resemblance to Paradise:

In it each day is plucked

the fruit of Him who gives life to all;

in it …. is trodden the cluster of grapes, to be the medicine of life. ___________________________________________ 1 To mark the Centennial Anniversary of the Social Gospel 1908 Social Creed for Churches, which came from the organization that became the National Council of Churches (NCC), the Presbyterians, Methodists, and NCC have created a 2008 Social Creed that now includes racial reconciliation, equality for women, and protection of the environment, all missing areas of the first Social Creed. I worked with the committees to help create this new creed. For the texts of both creeds, see C. Iosso, ed. Prayers for a New Social

Awakening, Westminster Press, 2007. Many Disciples, myself, Michael Kinnamon, and Peter Hetzel, have prayers in this collection.

napad ministry week

SEPTEMBERSEPTEMBERSEPTEMBERSEPTEMBER 14141414 ~ ~ ~ ~ 22220000, 2008, 2008, 2008, 2008

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NAPADNAPADNAPADNAPAD Scholarshi Scholarshi Scholarshi Scholarshippppssss

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: $69,239.05 (Market Value as of 6/30/08) 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.

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: $51,333.10 (Market Value as of 6/30/08) 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.

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NNNNorth AAAAmerican PPPPacific/AAAAsian DDDDisciples

Kagiwada

Memorial

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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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

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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).