From October 2019 through the beginning of 2021 and for the foreseeable future, Lebanon continues to navigate its way through four simultaneous crises that compound the challenges faced by all who live here: political corruption; economic collapse; COVID-19 and the resulting health-care crisis; and recovering from the Beirut Port blast of Aug. 4, 2020. These crises have left young adults in Lebanon without hope for their future. No employment possibilities mean no capacity to marry and start a family. In this context, it has been easy to withdraw into one’s own community and to blame others, whoever they may be.
This past October, member churches of the National Council of Churches in the Philippines (NCCP) gathered for regional webinars to raise awareness about online sexual abuse and exploitation of children (OSAEC) and share their plans for action. NCCP is a global partner of Presbyterian World Mission. Resource people from ECPAT Philippines (End Child Prostitution and Trafficking) (facebook.com/ECPATPhilippines) and Child Rights Network (CRN, (facebook.com/CRNPhilippines) provided presentations to promote awareness. Pastor Hazel Salatan, a United Methodist pastor who is in the faculty development program focused on Christian education at Union Theological Seminary, Philippines, urged churches and faith communities to provide safe spaces for children.
The Presbyterian constitution directs believers “to manifest more visibly the unity of the body of Christ” (G-5.0101). Our daily reading from Ephesians suggests the way of Christian unity is made by speaking truth with love in a way that grows the body of Christ. Sunday’s readings included Paul’s writing to the church in Corinth where Paul is constantly challenging natural divisions with a greater goal of being the Body of Christ.
I’ve been spending a lot of time with Genesis 11:1–9 lately, or the story of Shinar and the so-called “Tower of Babel.” It’s a popular Sunday School lesson, an etiology we recount to children to explain why humanity is so varied in language and location. We don’t engage it as much when we get older. For that reason, how we read and are taught the story as children often stays with us well into adulthood.
“All human beings are born free and equal in dignity and rights.” That’s how the first article of the Universal Declaration of Human Rights begins. The declaration was drafted in response to the calamities and barbarous acts experiences by people all over the world during World War II. This year marks the 72nd anniversary of this historic document in moral consciousness that has been a beacon of hope and purpose throughout the world. The United States was instrumental in this effort, and Eleanor Roosevelt was the driving force in the drafting the document that would become the Universal Declaration of Human Rights.
World Community Day began in 1943 as a day for church women across denominations to study peace. After World War II, leaders of denominations felt that they should set aside a day for prayer and ecumenical study.
Every morning when I walk, I see the signs that remind me: We are surrounded by a great cloud of caregivers, too often invisible to us, though our well-being and that of our loved ones and communities is dependent upon their work and their commitment to their mission. When COVID-19 swelled to pandemic proportions this winter, most of us locked down to protect ourselves, but nurses, techs, chaplains, doctors and support staff remained at their posts without adequate personal protective equipment or knowledge of the scope of the virus, still serving the sick and the infected, knowing as they did that they were putting themselves and their families at risk. All paid a high cost, and some gave their lives. In nursing homes and elder adult living facilities, and with hospice and in-home care workers, the warning signs that kept everyone else at a safe distance did not prevent these caregivers from attending to the frail and vulnerable. Many of these essential workers could not have stayed home if they wanted to; as part of the nation’s vast informal economy, their ability to feed and house their families depended on the ability to show up, even when it meant risking infection. Many in this gig economy of caregivers themselves lack access to consistent health care … and still, they show up.
Thus says the Lord: Heaven is my throne and the earth is my footstool; what is the house that you would build for me, and what is my resting place? All these things my hand has made, and so all these things are mine … (Isaiah 66:1–2a).
Two hundred years ago, William Dunlop, a professor of church history at the University of Edinburgh, published two volumes of confessions that had enjoyed “public authority” in Scotland since the Reformation. While the Westminster Standards (1647–48) filled the first volume, more than 10 earlier confessional documents — including the Geneva Catechism (1542), the Scots Confession (1560) and the Heidelberg Catechism (1563) — filled the second. By placing Westminster in the broader tradition of Reformed (“Calvinist”) theology, Dunlop honored a distinctly Reformed custom: He compiled a book of confessions.
Presbyterians have always supported public education. Jesus calls us to love God with “heart, soul and mind.” Our Reformed tradition affirms education as one way we develop our mind and one way we love God. The PC(USA)’s most recent policy statement on public education stands in that tradition and recognizes “that quality public schools are essential to our society’s efforts to overcome poverty and address social inequality.” The policy statement states that “quality public schools offer a holistic education, one that equips our children to live both meaningful and productive lives. A quality public school … is a place where they learn to think critically and become effective citizens, where they gain an appreciation for the sweep of human history and for the arts. Public schools are one place where children and young people can learn about their own bodies, how to be healthy and stay fit.” The study acknowledges the role of private and charter schools while affirming that quality public schools impact most of our children. Loving our neighbor means loving our neighbors’ children and supporting the public schools, even if we do not have children attending those schools.
