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World Communion Sunday at Minneapolis’ Westminster Presbyterian Church Celebrates Its Global Partners

October 1 was the Sunday for Minneapolis Westminster Presbyterian Church’s joyous celebration of World Communion Sunday and its global partnerships in Cuba, Cameroon and Palestine.[1]

The Calls to Worship

The three Calls to Worship were provided in their native languages by Joseph Mukete (a Westminster member from Cameroon), Reinerio Miguel Arce (a Cuban pastor involved with our Cuban partners and the General Secretary of the Presbyterian-Reformed Church in Cuba) and Rihab Fitzgerald (a Westminster member from Lebanon). Here are the English translations of those Calls:

“From the nations of Africa, we come to worship the God whose image we bear, and who created us to be one community, united in love.”
“From the islands of the Caribbean, we come to worship the God whose image we bear, and who created us to be one community, united in love.”
From the ancient land of Palestine, we come to worship the God whose image we bear, and who created us to be one community, united in love.”

The Call to Confession

The following Call to Confession was provided by Westminster’s Rev. David Tsai Shinn, who is Taiwanese:

“Merciful God, in your gracious presence we confess our sin and the sin of this world. Although Christ is among us as our peace, we are a people divided against ourselves as we cling to the values of a broken world. The profit and pleasures we pursue lay waste the land and pollute the seas. The fears and jealousies that we harbor set neighbor against neighbor and nation against nation. We abuse your good gifts of imagination and freedom, of intellect and reason, and have turned them into bonds of oppression. Lord, have mercy upon us; heal and forgive us. Set us free to serve you in the world as agents of your reconciling love in Jesus Christ.”

The Holy Scripture

Matthew 28: 16-20: “Then the eleven disciples went to Galilee, to the mountain where Jesus had told them to go. When they saw him, they worshiped him; but some doubted. Then Jesus came to them and said, ‘All authority in heaven and on earth has been given to me. Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age.”

Rev. Dr. Tim Hart-Andersen’s Sermon: “We Are the Church: Go forth into the world in peace” [2]

“As I enter my final month with you before retirement, I begin a five-part sermon series on the Charge and Benediction I have used to conclude worship every week that I have preached here. I learned it from my father, and always figured he thought it up, only to learn later in seminary that it’s actually from scripture – that’s even better.”

“I heard it every Sunday growing up. It starts like this: “Go forth into the world in peace”.

“That line echoes the scripture text from Matthew 28: ‘Go, therefore, into all the world and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit and teaching them to obey everything I have commanded you.’”

“We call it the Great Commission, and that one sentence has had more definitional impact on how the church engages with the world than any other particular part of the Bible. It has had profound impact on the Church and the world. In the 19th century, Christian churches in North America and Europe heard the words of Matthew 28 as a compelling call to move out across the globe to bring the good news of Jesus Christ.’

“So we went. We taught the faith, started churches, set up schools, established hospitals, and spread the practice of Christianity. We also brought Western culture and ideas to those living in the global south and other areas of the world. It was the theological corollary to the doctrine of Manifest Destiny.”

“When Jesus says, ‘All authority in heaven and on earth has been given to me,’ many in the Church mistakenly heard that as ‘all authority in heaven and on earth has been given to us.’ We tended to assume that authority unto ourselves. Well-intentioned or not, the impact of this missionary zeal often caused abrupt, and even devastating change – the opposite of what the love of Jesus would have wanted.”

“Some American churches sent missionaries overseas; others focused on North America. The westward movement of white settlers in the 1800s brought the new nation into conflict with indigenous peoples living on the land. As we know from our history lessons, military conflict and violence accompanied the displacement of first nations. A different, lesser-known kind of violence followed, often with the church’s complicity.”

“The ‘educational’ institutions established by churches in collusion with the federal government were part of a 19th century systematic campaign of assimilation. The federal government aimed to take away Native culture, language, religion, practices, and traditions in order to Americanize and Christianize them. And they started with the kids; we started with the kids. Children.”

“The federal Commissioner for Indian Affairs said in 1886, ‘The government aid furnished (to churches) enables them to sustain their missions, and renders it possible…to lead these people, whose paganism has been the chief obstacle to their civilization, into the light of Christianity.’” (https://www.pbs.org/newshour/amp/national/u-s-report-details-church-state-collusionon-indigenous-schools)

“Ben Sherman, who was taken as a child to Oglala Community School in Pine Ridge, South Dakota, remembers the pain. ‘The government was not done with war,” he said, “So the next phase involved war against the children’”

“At one point in the late 19th century, 85% of school-age indigenous children in this country were living at one of the nation’s 523 boarding schools. According to a report by the U.S. Department of the Interior, “thousands” of children likely died while at the schools. The cemeteries are now being uncovered. Half of those schools were operated by churches under a contract with the federal government, or run independently by religious groups, including Presbyterians. Some of them kept operating through much of the 20th century.” (https://www.nytimes.com/interactive/2023/08/30/us/natice-american-boarding- schools.html) (https://www.pcusa.org/news/2022/2/23/restorative -history/)

“American Christians went ‘into all the world,’ intending to bring the Good News, but the news was not always good for those on the receiving end. Denominations – including ours – are only now coming to terms with what they did in the name of God. Repairing the harm begins with facing the truth and listening.”

“Missionaries brought with them, wherever they went, their predilections and prejudices. The impact of the coming of Christianity was traumatizing in some contexts. Dutch Reformed leaders, Presbyterians from the Netherlands, provided a theological rationale for racist apartheid policies in South Africa, much as Christian preachers had done in this country in support of the enslavement of Africans. Missionaries cut people off from their own language and culture and indigenous religious practices.”

“Jesus did not command us to take children from families and send them to boarding schools and strip them of their culture, their identity. Nowhere does Jesus tell us to reject long-established traditional ways of life that had been sustaining and identity-giving in communities for multiple generations – to wipe all that out, and insist that one culture or ethnicity or race would dominate others.”

“In the 19th century, in an act of ecclesiastical hubris, major American Protestant denominations divided up the globe as if it were theirs alone, in order to be efficient and not duplicate efforts. European Christians were doing the same, and our collective efforts were successful. There are 75 million Presbyterians in the world today; only 1.1 million are in our denomination. On any given Sunday in South Africa and South Korea and in Cameroon, there are more Presbyterians in worship than in the U.S.”

“What about Westminster? We were established in 1857, right at the time when the great missionary movements were gaining steam, and we joined in with enthusiasm in trying to fulfill the Great Commission. We “went into all the world.” In the 1870s our congregation began supporting missionaries in Asia, Africa, and Latin America, and continued doing so into the middle years of the 20th century. The work centered around education, healthcare, and evangelism. We had a story to tell, faith to spread, information to teach, and help to offer. We don’t know much about the specifics of the efforts of the people we supported, but we can imagine they had both positive and negative effects.”

“The helpful impact of efforts to fulfill the Great Commission is evident in the lands where Westminster engages in global partnerships today. In English-speaking Cameroon, for instance, the country’s towns and villages are covered by a network of Presbyterian schools, clinics, hospitals, and training centers. In Cuba the best high schools in that island nation before the 1959 revolution were run by Presbyterians and Presbyterians have played a key ecumenical role there since the triumph of the revolution. And in the Holy Land, in ancient Palestine, Presbyterians started churches in those places – Syria and Iraq – where we were giving the assignment in agreement with other denominations. We had historic relationships with other denominations in the region, which includes the Lutherans, which led us to partner with Christmas Lutheran Church in Bethlehem.”

“Our current global partnerships began in early 21st century with a visit to Cuba. That visit marked the shift of our congregation’s understanding of the Great Commission, a movement that had begun in Protestant churches across the north in the latter half of the 20th century. We began to change from the old ways of doing ‘mission.’”

“In Cuba we met a pastor named Carlos Piedra. He had attended La Progresiva, the top Presbyterian school on the island before it was nationalized by the revolution. From there he went on the seminary. Piedra was raised as part of the extended family of our two Cuban guests here today, Reinerio and Dora Arce.”

“When we met him, Piedra was serving as pastor of a Presbyterian congregation called El Redentor, The Redeemer, in the city of Matanzas. We spent several days with him, and he opened our eyes to a different understanding of the Great Commission, new ways of encountering and engaging the world. Piedra helped us see that so often in ‘going forth into all the world’ the North American church defines ‘mission’ by what we think is needed, without pausing to listen to people in other contexts – as if Jesus Christ did not exist in other lands and other cultures until we brought him there. This re-thinking has happened not only in global mission but locally, as well, including right here in our city, in our own outreach beyond the church.”

“I remember how Piedra said to us, ‘We don’t need your solutions to what you see as our problems. We don’t need your answers to what you see as our questions. We don’t want what you think of as your abundance to resolve what you see as our scarcity. But if you want to come pray with us, worship with us, study the Bible with us, eat and drink and dance with us, please come. What we want with you is amistad cristiana, Christian friendship, and solidaridad, solidarity.’”

“He was dismantling – deconstructing – the old way we had been doing ‘mission,’ and guiding us into a new way. That visit set the trajectory for Westminster’s relationships with the three global partnerships that developed and are still active, in Cuba, Cameroon, and Palestine – and also for how we would try to live out our ministry right here in Minneapolis, in the local context. We don’t parachute in to do something that we think needs to be solved and that will make us feel good about ourselves, and then move on to solve problems elsewhere.”

“Instead, we have created covenants with the local partners in each nation, five-year commitments to a defined mutual relationship, primarily about respecting and listening to each other. We agree to share our lives with one another – either in person or, now, through the Internet – as an expression of the love and grace of God.”

“From our Cameroonian partners we have learned the joy of praising God in music and dance. On our first visit to Kumba Town Presbyterian Church there were 11 adult choirs, and they all sang in worship – dancing and praising God. We saw their emphasis on educating children as we visited the elementary school the congregation supports. We visited agencies where they teach young people to develop job skills. We saw clinics and hospitals and their work to diminish the scourge of HIV/AIDS. The Presbyterian Church is strong and growing across the country.”

“From our Palestinian partners we have learned the importance of creative resistance to injustice. When Christmas Lutheran Church in Bethlehem was shot up and occupied by the Israeli military to use as a base for assaults in other parts of the city, they gathered up the colorful shards of glass and created beautiful things. They discovered the power of art as a way to persevere through trauma, a different way of responding to violence that can lead to healing. Today the university they started, Dar AlKalima, focuses on the arts, and thrives in that context as a beacon of a different way through conflict.”

“From our Cuban partners we have learned a theology of resilience. Congregations there have held on and continued to worship God and serve God through many difficult decades. The seminary has persisted in spite of enormous obstacles, and is now planning to expand to Havana, with the help of Westminster’s Enduring Hope capital campaign mission component. The people in our small partner congregation have virtually nothing, so they depend on and support one another. We are part of their WhatsApp group and watch as they seek and offer help, especially around medicine, asking who has a couple pills of this or that, or if anyone has a particular treatment a neighbor needs. It’s like a first-century Christian community, freely sharing the little they have.”

“Each of the churches with which we have developed partnerships finds itself in a nation living with conflict of one sort or another. And each shows bountiful signs of deep, unwavering desire for peace and justice. In Cuba, the longstanding U.S. policy of economic blockade causes significant suffering. In Cameroon the English-speaking minority finds itself in conflict with the French-speaking majority, backed by the U.S. In Palestine, the Israeli occupation supported by the U.S. continues to harm Palestinians.”

“We hear about these struggles and recognize the importance of trying to influence our government’s positions, as we can. The covenants with our partner churches include a commitment to advocate for change in our government’s foreign policy toward their nations, for the benefit of both nations.”

“ When we visit our partners, and then return again and again, and when they come visit us as they are today, we are building bridges of hope for change for a more just world.”

“Go forth into the world in peace. Go forth not to dominate, not because you think you know what others need, not because you see yourself at the center.”

“Go forth into the world in peace. That line casts the Great Commission in a different light, making it less triumphant, a bit more gentle and modest, respectful, willing to listen and learn.”

“And isn’t that how the church should live here and everywhere! That is what Jesus was after in the Great Commission.”

“We are the church. We are the church. We have a message to share as Christians – and we are called to do that in ways that reflect the love and justice of God.”

“Go forth into the world in peace – knowing that Christ is already there, at work in the communities and in the lives of individuals we will meet.”

“Thanks be to God.”

“Amen.”

Music

Beautiful music during the service was provided by Charanga Tropical (a Cuban jazz group led by Doug Little, a Westminster member); CamChoir (a Cameroonian choir), which led the congregation in singing a Cameroonian hymn (“Bend Low”), whose refrain is “Bend low . . . and see what the Lord can do”; and by Community Sing (a Westminster choir) led by Dr. Amanda Weber (Westminster’s Director of Worship and the Arts). This choir sang “ Ghanu Lil Hayat (A Hymn for Life) in Arabic and “Santo, santo, santo” in Spanish (the latter’s English translation: “Holy . . . holy is our God. God, the Lord of earth and heaven. Holy, holy is our God. God, the lord of all history. Holy, holy is our God. Who accompanies our people, who lives within our struggles, of all the earth and heaven the one and only Lord. Blessed are they who in the Lord’s name announce the holy gospel, Proclaiming the good news that our liberation comes.”)

Post-Service Reception

After the service, a reception was held in Westminster Hall to celebrate our global partners with comments, videos, coffee and snacks.

Conclusion

What a wonderful, enriching worship service!

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[1] Westminster Bulletin, World Communion Sunday (Oct. 1, 2023),

[2] Rev. Tim Hart-Andersen, Sermon: We Are the Church: Go forth into the world in peace, (Oct. 1, 2023).

Another Defining Challenge of the 21st Century

Ross Douthat, a New York Times columnist, asserts that at least one of the defining challenges of the current century is “the birth dearth, the population bust, the old age of the world.”[1]

This assertion is based, he says, upon “various forces, the Covid crisis especially, [that] have pushed birthrates lower faster, bringing the old-age era forward rapidly.” Additional support for this thesis, he says, is China’s recent announcement that “its population declined for the first time since the Great Leap Forward, over 60 years ago.” And “variations on that shadow lie over most rich and many middle-income nations now—threatening general sclerosis, and a zero-sum struggle between a swollen retired generation, and the over-burdened young.”

Douthat then asserts the following “Rules for an Aging World:”

“The rich world will need redistribution back from old to young.” “[R]eform [of] old-age entitlements will become ever more essential and correct — so long as the savings can be used to make it easier for young people to start a family, open a business, own a home. And countries that find a way to make this transfer successfully will end up far ahead of those that just sink into gerontocracy.”
“The big bottlenecks [of the new A.I. technology] aren’t always in invention itself: they’re in testing, infrastructure, deployment, regulatory hurdles.”
“Ground warfare will run up against population limits [as we see today in the Russia-Ukraine war and the tensions over Taiwan].”
A “little extra youth and vitality will go a long way.” For example, “countries that manage to keep or boost their birthrates close to replacement level will have a long-term edge over countries that plunge toward . . .half-replacement-level fertility.” The same “will be true within societies as well.”
A major challenge in this new age will be the international response to the projections that Africa’s population will “reach 2.5 billion by 2050 and [4.0] billion by 2100. . . .The balance between successful assimilation and destabilization and backlash [of the African diaspora] ….will help decide whether the age of demographic decline ends in revitalization or collapse.”

Reactions

Wow!, This is a new and frightening projection of the next 80 years for all of us on planet Earth today! We certainly have seen these challenges in states in the Middle West like Minnesota, Iowa, the Dakotas and Nebraska, and this blog has advocated for increased immigration in these states to counteract aging and declining populations. Nearly everyone in the U.S. today and in the future should join me in a chorus, “I am a proud descendant of immigrants!!”

At the end of the Douthat column are many comments from readers. Here are a few of those comments:

Geoff Burrell of Western Australia said, “Aged 72 I tend to agree that longevity is currently a problem but hasn’t ‘age at dying’ decreased in western countries due to the pandemic, a trend that may continue for many decades as new Covid variants and climate change induced pandemics come along. The article also characterizes elderly people as a ‘burden’ but doesn’t recognize the substantial portion of any population’s wealth they hold, much of it, ironically, used to support younger family members. Immigration is also able to overcome most of the deficits faced by a population with an ageing society, though that requires a good immigration policy to ensure the country gets what it wants.”
Edwin, an American MD in Africa, thanks Douthat “for his recognition of the importance of Africa. Most of Africa’s low- and middle-income countries have 50% or more of their population under the age of 17 years. The education, health and stability of Africa’s children and adolescents is critically important, and will be a major determinant of global security in the 21st Century…” He adds, “Northern Nigeria, where I spend much of my effort, now has a huge number of people living in extreme poverty. Yet the young people in this area of Africa’s most populous nation have much promise. We in the West must prioritize the health, education and security of places like northern Nigeria.”
Nicholas Mellen of Louisville, KY agrees with Edwin. “An aging population? Allow migrants in. They’re young healthy and ambitious. The most productive and successful Americans are usually within the first 3 generations; these migrants will do the same: from Haiti, Honduras, Iran, Sudan, Venezuela, Russia, China, Afghanistan to name a few. You have to be brave, persistent, hopeful and lucky to survive the journey. So there’s how you rejuvenate an aging nation.”
Patrick Bohlen of Orlando, IL, says, “Allowing for more immigration is an obvious top 3 solution that would solve many of the issues brought about by the demographic shift. It will also be unavoidable with climited migration. . . . We don’t need higher birth rates, but we do need sane immigration policies that help address both the demographic and climate crises.”
Anne F of New York, concludes her comment, “We don’t need to be concerned about population decline as it is part of a long-term picture of sustainable human existence. Climate needs to be the focus.”

Surprising news relating to this subject was the recent release of information about the results of the 2021 Gallup World Poll based on detailed interviews with nearly 127,000 adults in 122 countries. “Globally, people’s desire to move reached its highest point in a decade, but interest in moving to the U.S. plunged. When asked where in the world they would want to migrate, 1 in 5 potential migrants — or about 18% — named the U.S. as their desired future residence. The new numbers marked a historic decline that began in 2017, when just 17% — the lowest rate ever recorded — said they’d want to move to the U.S. In previous years, the U.S. has polled between 20% and 24%.”[2]

The managing editor of this World Poll and one of the report’s authors, Julie Ray, attributed the decline in foreigners desire to relocate to the U.S. to anti-immigrant and anti-Muslim policies of the Trump Administration. A Palestinian man, for example, came to the U.S. for graduate study because he thought the U.S. offered “infinite opportunities, but soon he saw a U.S. “workaholicculture,” a lack of fulfillment and evaluating a person’s value by their job status.

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[1] Douthat, Five Rules for an Aging World, N.Y. Times (Jan. 22, 2023).

[2] Abdeleziz, Fewer People Are Interested in Migrating to The U.S. Than Ever Before. Here’s Why, HuffPost (Jan. 26, 2023); Pugliese & Ray, Nearly 900 Million Worldwide Wanted to Migrate in 2021, gallup.com (Jan. 24, 2023).

The Need To End Minority Rule in U.S.

Harvard professors of government, Steven Levitsky and Daniel Ziblatt, make a convincing case that the structure of the U.S. government has permitted minority rule in the U.S. and they propose ways to change that structure to reduce the enabling of such minority rule.[1] We will examine their arguments about structure and reform. Then a couple of other ways to change one part of that structure—the Electoral College–will be proposed by this blog followed by looking at another critique of the current U.S. government structure provided by Larry Diamond of the Hoover Institute at Stanford University.

Existing Structure Enabling Minority Rule

“Democracy is supposed to be a game of numbers: The party with the most votes wins. In our political system, however, the majority does not govern. Constitutional design and recent political geographic trends — where Democrats and Republicans live — have unintentionally conspired to produce what is effectively becoming minority rule.”

“Our Constitution was designed to favor small (or low-population) states. Small states were given representation equal to that of big states in the Senate and an advantage in the Electoral College, as we are seeing in this year’s presidential election. What began as a minor small-state advantage evolved, over time, into a vast overrepresentation of rural states. For most of our history, this rural bias did not tilt the partisan playing field much because both major parties maintained huge urban and rural wings.”

“Today, however, American parties are starkly divided along urban-rural lines: Democrats are concentrated in big metropolitan centers, whereas Republicans are increasingly based in sparsely populated territories. This gives the Republicans an advantage in the Electoral College, the Senate and — because the president selects Supreme Court nominees and the Senate approves them — the Supreme Court.”

Moreover, “recent U.S. election results fly in the face of majority rule. Republicans have won the popular vote for president only once in the last 20 years and yet have controlled the presidency for 12 of those 20 years. Democrats easily won more overall votes for the U.S. Senate in 2016 and 2018, and yet the Republicans hold 53 of 100 seats. The 45 Democratic and two independent senators who caucus with them represent more people than the 53 Republicans.”

“This is minority rule.”

“The problem is exacerbated by Republican efforts to dampen turnout among younger, lower-income and minority voters. Republican state governments have purged voter rolls and closed polling places on college campuses and in predominantly African-American neighborhoods, and since 2010, a dozen Republican-led states have passed laws making it more difficult to register or vote.”

Levitsky & Ziblatt’s Proposed Reforms

Eliminate the electoral college by constitutional amendment. This is not easy. Under Article V of the Constitution, the Congress shall propose amendments “whenever two-thirds of both Houses shall deem it necessary [Senate (2/3 x 50 = 33.3) and House (2/3 x 435 = 290). Or under Article V, the Congress shall call a Convention for proposing amendments “whenever . . . two-thirds of the Legislatures of the . . .States [currently 2/3 x 50 = 33.3] apply for such a convention). I agree.

Eliminate the filibuster, which has meant that “meaningful legislation now effectively requires 60 votes, which amounts to a permanent minority veto.”[2 ] This would require a Senate vote to change its rules. Under the current Senate Rules, I believe that would require a vote of at least 60 senators, but whenever a new congress convenes as it will do in January 2021, I believe it may do so by majority vote. (Please advise by comments to this post if these beliefs about Senate Rules are wrong.).) I agree.

Offer statehood to Puerto Rico and the District of Colombia, “which would provide full and equal representation to nearly four million Americans who are currently disenfranchised.” I agree.

Defend and expand “the right to vote. “HR-1 and HR-4, a package of reforms approved by the House of Representatives in 2019 but blocked by the Senate, is a good start. HR-1 would establish nationwide automatic and same-day registration, expand early and absentee voting, prohibit flawed purges that remove eligible voters from the rolls, require independent redistricting commissions to draw congressional maps, and restore voting rights to convicted felons who have served their time. HR-4 would fully restore the 1965 Voting Rights Act, which was gutted by the Supreme Court’s Shelby County vs. Holder ruling in 2013.” I agree.

Other Suggestions Regarding the Electoral College

There are at least two other methods of changing the anti-democratic nature of the current Electoral College that, at least in part, would not require constitutional amendment.

First. Peter Diamond, professor emeritus at M.I.T. and a 2010 Nobel laureate in economics, has suggested a constitutional amendment that would require each state to divide its electoral vote between the two leading candidates within the state in accordance with the popular vote. For example, a state with an even split in the popular vote and 10 electoral votes would allocate 5 such votes to each candidate.[3] Yes, such a change would require such an amendment since it would require all states to do it this way.

Or each state independently could decide to do just that, without a constitutional amendment, since Article II, Section 1 of the Constitution provides, “Each State shall appoint, in such Manner as the Legislature thereof may direct,” the Electors to which it is entitled. (Emphasis added.) It, however, seems unlikely that all 50 states independently would decide to do this as a matter of each state’s laws.

Another way of changing the anti-democratic nature of the Electoral College is approval by additional states of the existing National Popular Vote Interstate Compact, which requires signatory states to award all their electoral votes to whichever presidential candidate wins the overall popular vote in the 50 states and the District of Columbia once the Compact is signed by states with at least 270 electoral college votes. As of October 2020 this compact had been adopted by 15 states and the District of Columbia, which have a total of 196 electoral college votes although one of the states (Colorado) has suspended its approval of the Compact.[4]

This proposal raises a number of legal issues. Some legal observers believe states have plenary power to appoint electors as prescribed by the Compact; others believe that the Compact will require congressional consent under the Constitution’s Compact Clause or that the presidential election process cannot be altered except by a constitutional amendment.

Another Challenging Critique of U.S. Government

Another challenging and surprising critique of the current governmental problems in the U.S. has been provided by Larry Diamond, a senior fellow at the Hoover Institution and at Stanford University’s Freeman Spogli Institute for International Studies.[5]

According to Mr. Diamond, “Today, we are far closer to a breakdown than most democracy experts, myself included, would have dared anticipate just a few years ago. Even if we are spared the worst, it is long past time to renew the mechanisms of our democracy, learn from other democracies around the world and again make our republic a shining city on a hill.”

Moreover, “The very age of American democracy is part of the problem. The United States was the first country to become a democracy, emerging over a vast, dispersed and diverse set of colonies that feared the prospect of the ‘tyranny of the majority.’ Hence, our constitutional system lacks some immunities against an electoral debacle that are common in newer democracies.”

Today, he asserts, “The American [election] system is a mishmash of state and local authorities. Most are staffed by dedicated professionals, but state legislatures and elected secretaries of state can introduce partisanship, casting doubt on its impartiality. No other advanced democracy falls so short of contemporary democratic standards of fairness, neutrality and rationality in its system of administering national elections.”

In contrast, “even though Mexico is a federal system like the United States, it has a strong, politically independent National Electoral Institute that administers its federal elections. The Election Commission of India has even more far-reaching and constitutionally protected authority to administer elections across that enormous country. Elections thus remain a crucial pillar of Indian democracy, even as the country’s populist prime minister, Narendra Modi, assaults press freedom, civil society and the rule of law. Other newer democracies, from South Africa to Taiwan, have strong national systems of election administration staffed and led by nonpartisan professionals.”

In addition, “more recent democratic countries have adopted constitutional provisions to strengthen checks and balances. Like many newer democracies, Latvia has established a strong independent anti-corruption bureau, which has investigative, preventive and educational functions and a substantial budget and staff. It even oversees political and campaign finance. South Africa has the independent Office of the Public Protector to perform a similar role.”

In contrast, the U.S. “has no comparable standing authority to investigate national-level corruption, and Congress largely investigates and punishes itself.”

On another issue, newer democracies have taken “measures to depoliticize the constitutional court. No other democracy gives life tenure to such a powerful position as constitutional court justice. They either face term limits (12 years in Germany and South Africa; eight in Taiwan) or age limits (70 years in Australia, Israel and South Korea; 75 in Canada), or both. Germany depoliticizes nominations to its constitutional court by requiring broad parliamentary consensus. In other democracies, a broader committee nominates Supreme Court justices. In Israel this involves not just the executive branch but the parliament, some of the existing justices and the bar association.”

In contrast, the U.S. “lacks national checks on executive corruption and national guarantees of electoral integrity that have become routine in other democracies around the world. And nominations to our Supreme Court have become far more politicized than in many peer democracies.”

Conclusion

A proposal for changing the undemocratic structure of the U.S. Senate will be discussed in a future post.

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[1] Levitsky & Ziblatt, End Minority Rule, N.Y. Times (Oct. 23, 2020). Levitsky and Ziblatt also are co-authors of How Democracies Die, which was reviewed in the New York Times: Szalai, Will Democracy Survive Trump? Two New Books Aren’t So Sure, N.Y. Times Book Review (Jan 10, 2018).

[2] This blog has published posts that discuss the history of the filibuster rule, including modest reforms of the rule in 2013, and recent unsuccessful litigation challenging the constitutionality of the filibuster.

[3] Diamond, Letter to the Editor: Let States Split the Electoral College Votes, N.Y. Times (Oct. 29, 2020).

[4] National Popular Vote, Inc., National Popular Vote!; National Popular Vote Interstate Compact, Wikipedia.

[5] Diamond, I’m a Democracy Expert. I Never Thought We’d Be So Close to a Breakdown, N.Y. Times (Nov. 1, 2020). Diamond is the author, most recently, of “Ill Winds: Saving Democracy From Russian Rage, Chinese Ambition, and American Complacency,“ Penguin Random House, 2019, 2020).

Pandemic Journal (# 1): Kristof and Osterholm Analyses

Sunday morning’s news outlets reported that worldwide there now are over 300,000 persons who have contracted the coronavirus disease (COVID-19) and at least 12,944 have died of this infection while the U.S. statistics are more than 24,300 cases and more than 370 deaths. My State of Minnesota has 169 confirmed cases and its first death while the state’s most populous county (Hennepin with the City of Minneapolis), where I live, has 57 confirmed cases and no deaths.

This blogger has decided to periodically post his reactions to living through this pandemic.

This first post will focus on some of today’s overall perspectives from those who know about what is happening: Nicholas Kristof, a New York Times columnist, who has talked with a lot of experts, and Michael Osterholm, now at the University of Minnesota as Regents Professor, McKnight Presidential Endowed Chair in Public Health, the Director of the Center for Infectious Disease Research and Policy (CIDRAP), Distinguished Teaching Professor in the Division of Environmental Health Sciences, School of Public Health, a professor in the Technological Leadership Institute, College of Science and Engineering, and an adjunct professor in the Medical School.[1]

Other posts will discuss other important developments in the crisis as well as his personal reactions to these problems.

Kristof’s Analysis[2]

One of the most disturbing Sunday articles was by Nicholas Kristof, who set forth what experts are seeing as the “worst case” and “best case” for the U.S. in March 2021, one year from now.

Worst Case

“More than two million Americans have died from the new coronavirus, almost all mourned without funerals. Countless others have died because hospitals are too overwhelmed to deal adequately with heart attacks, asthma and diabetic crises. The economy has cratered into a depression, for fiscal and monetary policy are ineffective when people fear going out, businesses are closed and tens of millions of people are unemployed. A vaccine still seems far off, immunity among those who have recovered proves fleeting and the coronavirus has joined the seasonal flu as a recurring peril.”

The U.S. “badly bungled testing, and President Trump repeatedly dismissed the coronavirus, saying it was ‘totally under control’ and ‘will disappear,’ and insisting he wasn’t ‘concerned at all.’ . . .The United States has still done only a bit more than 10 percent as many tests per capita as Canada, Austria and Denmark.”

“By some counts, the United States is just eight days behind Italy on a similar trajectory, and it’s difficult to see how America can pirouette from the path of Italy to that of South Korea. The United States may already have 100,000 infected citizens — nobody knows. That’s too many to trace. Indeed, one can argue that the U.S. is not only on the same path as Italy but is also less prepared, for America has fewer doctors and hospital beds per capita than Italy does — and a shorter life expectancy even in the best of times.”

“Mitre, a nonprofit that does work on health care, calculated that coronavirus cases are doubling more quickly in the United States than in any other country it examined, including Italy and Iran.” Two experts’ models suggest “that up to 366,000 I.C.U. beds might be needed in the United States for coronavirus patients at one time, more than 10 times the number available.”

Therefore, the U.S. “should be urgently ramping up investment in vaccines and therapies, addressing the severe shortages of medical supplies and equipment, and giving retired physicians and military medics legal authority to practice in a crisis.” But that is not happening. Moreover, the U.S. “isn’t protecting health workers with the same determination” as China did after its initial failure to do so.“In the worst-case scenario, will social services collapse in some areas? Will order fray? Gun sales are increasing, because some people expect chaos and crime.” The U.S. “is in a weaker position than some other countries to confront the virus because it is the only advanced country that doesn’t have universal health coverage, and the only one that does not guarantee paid sick leave. With chronic diseases, the burden of these gaps is felt primarily by the poor; with infectious diseases, the burden will be shared by all Americans.”

Best Case

“Life largely returned to normal by the late summer of 2020, and the economy has rebounded strongly. The United States used a sharp, short shock in the spring of 2020 to break the cycle of transmission; warm weather then reduced new infections and provided a summer respite for the Northern Hemisphere. By the second wave in the fall, mutations had attenuated the coronavirus, many people were immune and drugs were shown effective in treating it and even in reducing infection. Thousands of Americans died, mostly octogenarians and nonagenarians and some with respiratory conditions, but by February 2021, vaccinations were introduced worldwide and the virus was conquered.”

According to Dr. Larry Brilliant, an epidemiologist, “The best case is that the virus mutates and actually dies out.” Another expert, Dr. Charles G. Prober, a professor at Stanford Medical School, agreed. Two other lethal coronaviruses, SARS and MERS, both petered out, and that is possible here. “My hope is that Covid-19 will not survive.”

“Several countries have shown that decisive action can turn the tide on Covid-19, at least for a time.” This especially is true for Singapore, Taiwan, South Korea and Hong Kong that “responded with the standard epidemiological tool kit: vigilance and rapid response, testing, isolating the sick, tracing contacts, quarantining those exposed, ensuring social distancing and providing reliable information. They did not shut down their entire countries.”

It is possible that the U.S. and other Northern Hemisphere nations soon will experience warmer weather that will dampen the coronavirus as was true with two of the four other coronaviruses.

“There is hope that some antiviral medicines currently in clinical trials will be successful.”

Finally there is hope that “the coronavirus may be less lethal than was originally feared, so long as health care systems are not overwhelmed.”

Yet another expert, “Dr. Tara C. Smith, an epidemiologist at Kent State University, summed up all of these considerations: ‘I’m not pessimistic. I think this can work.’ She thinks it will take eight weeks of social distancing to have a chance to slow the virus, and success will depend on people changing behaviors and on hospitals not being overrun. ‘If warm weather helps, if we can get these drugs, if we can get companies to produce more ventilators, we have a window to tamp this down.’”

Our Responses

“This crisis should be a wake-up call to address long-term vulnerabilities. That means providing universal health coverage and paid sick leave.” The coronavirus legislation adopted last week does not do that. “It guarantees sick leave to only about one-fifth of private-sector workers. It’s a symbol of the inadequacy of America’s preparedness.”

“More broadly, the United States must remedy its health priorities: We pour resources into clinical medicine but neglect public health. . . . The United States has a decentralized and spotty public health system, and it has endured painful budget cuts, yet historically public health has saved more lives than clinical medicine.”

Osterholm’s Perspective[3]

U.S. Difficulty in Appreciating Risk of Pandemics

First, the U.S. government and citizens “had almost this sense of invincibility that we had a border that would not allow such infectious-disease agents to penetrate … . We, of course, know that is folly. A microbe anywhere in the world today can be anywhere in the world tomorrow.”

Second, “we tend to lack creative imagination. {Yet those ]who knew health care knew that health care [had been] carved down to the bone for which there was no resiliency of any substantial nature, no excess capacity, no monies to stockpile large volumes of protective equipment.” In addition, there has been “no real understanding of the vulnerability of this country outsourcing all of its drug supply manufacturing to places like China.”

Third, “I think it’s human nature to not want to believe this” risk.

This January Osterholm wrote a notification for the CIDRAP leadership forum, saying, “ “I now am absolutely convinced this is going to be a pandemic. This will be a worldwide epidemic. We will see major transmission around the world. And what has happened in Wuhan [China] will happen in other places.” But this warning had no impact on U.S. policies.

U.S. Needs ‘New Normal’

U.S. and others need to find a new normal, a way to live with COVID-19. We “can’t shelter in place for 18 months. This isn’t going to work.” Instead, we need a national goal.

We must “make every effort to … protect those most vulnerable. And we [need to] continue to emphasize social distancing, … [and] keep the hospitals from being overrun. We [must] keep doing that until we get a vaccine. . . . It won’t be perfect. Some people will get sick, some may die.”

“People are really concerned. They’re scared … but they’re not panicking. They want straight talk.” They want the truth, and they are not getting it from the Trump administration.

“[A recent British scientific paper] said crowd size really makes no difference. We really have no data on crowd size. Their modeling says we have to have contact … that if you shook hands with all 50,000 people in an arena, you got a problem. But if you didn’t, the risk of transmission is not nearly as great as people think it is. We also don’t have good data that we have major transmission in schools from kids to kids and that they take it home to Mom and Dad.”

“Singapore did not close schools. Hong Kong did. We saw no difference. . . . {On the other hand,] I do know it makes a difference in saving lives in a hospital when you take out 20% of nurses, doctors, respiratory therapists who can’t work because they’re at home [to watch their kids]. I know that is a risk in putting grandparents in so that some can keep working.”

He is hopeful about some new potential treatments for COVID-19, such as chloroquine, that are being studied, but that, he says, is not a strategy.

Conclusion

As a retired lawyer in his 80’s with no experience or expertise on these global health issues, I concur in Professor Osterholm’s assertion that others and I want the truth from our government and national and local leaders. That truth will include admissions that they do not yet know certain important factors, that they are investigating those issues in a focused, disciplined, scientific manner and that the rest of us need to follow developments in the pandemic and follow the straightforward instructions: wash your hands frequently and carefully, maintain at least six-feet social distancing with other people and do not join groups of (10?) or more people. As noted above, other posts will explore my personal reactions to all of this situation.

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[1] Osterholm also currently holds, and has held, other important positions in this field and is the co-author of “the 2017 book, Deadliest Enemy: Our War Against Killer Germs, in which he not only details the most pressing infectious disease threats of our day but lays out a nine-point strategy on how to address them.” (CiDRAP, Michael T. Osterholm, PhD, MPH.)

[2] Kristof, The Best-Case Outcome for the Coronavirus, and the Worst, N.Y. Times (Mar. 20, 2020).

[3] Burcum, Coronavirus pandemic: What’s ‘normal’ now? What’s next? An interview with Michael Osterholm, StarTribune (Mar. 22, 2020). /

“Is One New Humanity Possible?”

Sunday, October 7, was World Communion Sunday at Minneapolis’ Westminster Presbyterian Church. This was celebrated with global music, including pieces from African-Americans (“McKee” by Matthew H. Cori and “In Christ There Is No East or West”), Japan (“Here, O Lord, Your Servants Gather” by Isao Koizumi), Taiwan (“Search Me, O God”), Argentina (“Glory, Glory, Glory”), Jamaica (“Let Us Talents and Tongues Employ”) and South Africa (“Thula Sizwe”).

The sermon, “Is One New Humanity Possible?” by Senior Pastor Tim Hart-Andersen explored this global theme as well.

The Scriptures

Ephesians 2:11-22 (NRSV):

“So then, remember that at one time you Gentiles by birth, called ‘the uncircumcision’ by those who are called ‘he circumcision’—a physical circumcision made in the flesh by human hands— remember that you were at that time without Christ, being aliens from the commonwealth of Israel, and strangers to the covenants of promise, having no hope and without God in the world. But now in Christ Jesus you who once were far off have been brought near by the blood of Christ. For he is our peace; in his flesh he has made both groups into one and has broken down the dividing wall, that is, the hostility between us. He has abolished the law with its commandments and ordinances, that he might create in himself one new humanity in place of the two, thus making peace, and might reconcile both groups to God in one body^[through the cross, thus putting to death that hostility through it. So he came and proclaimed peace to you who were far off and peace to those who were near; for through him both of us have access in one Spirit to the Father. So then you are no longer strangers and aliens, but you are citizens with the saints and also members of the household of God, built upon the foundation of the apostles and prophets, with Christ Jesus himself as the cornerstone. In him the whole structure is joined together and grows into a holy temple in the Lord; in whom you also are built together spiritually into dwelling place for God.”

The Sermon

“But now in Christ Jesus you who once were far off have been brought near…that he might create in himself one new humanity in place of the two.”

“The problem in Ephesus 2000 years ago was a divided humanity and the animosity that came with it – not all that different from the times in which we live, in many ways.”

“So Christ Jesus came and proclaimed peace to you who were far off and peace to those who were near.”

“From the Jewish perspective the population of the ancient Greek city of Ephesus was split in two, those “who were near’ – Jews, members of the covenant community of God’s people – and those ‘who were far off’ – Gentiles, outside the circle of the covenant community. ‘Near’ and ‘far off’ are not geographic terms; they refer to neighbors, co-workers, fellow students, people you see in the store, between whom there existed, in the words of Ephesians, a ‘dividing wall of hostility.’”

“In Ephesus those not sharing the same faith tradition or language, culture or politics did not share the same humanity. They were separated. They were other. They were alien. They were far off and someone else was at the center.”

“The problem of ‘the other’ is as old as humanity itself. It was there in Ephesus, and it is here, among us, today. It appeared in a variety of guises back then; the world was divided into male and female, slave and free, Jew and Greek. There was always the other.”

“It’s no different in our time. Racism grows out of an othering based on skin color. People with differing abilities become the other. Or people making minimum wage. Or immigrants. Or people of wealth. Or people living on the streets. And on and on it goes…rural-urban, left-right, Republicans-Democrats, men-women.”

“Sometimes we’re the other; sometimes we do the othering. We all tend to conjugate humanity into what we perceive to be its constituent parts – as if that will solve something or somehow satisfy us.”

“On the contrary, that tendency, if left unchecked, will be our undoing. That’s true not only in our national life, but on the global stage, as well. If we continue to approach the world and life in our communities as if our particular group or nation . . . [was] at the center, isolated from others not like us, that center will not hold. The dividing walls of hostility between them and us, if not dismantled, will ruin us.”

“The response of the Christian Church in ancient Ephesus was to use their imagination and develop a dream of an utterly different world in which people celebrated and welcomed the other. The followers of Jesus referred to it as a new humanity, and they saw it as God’s intention in Jesus Christ. The goal was not to do away with differences or cover them over or negate them, as if they weren’t real, but, rather, to learn to live with them, and to see them as a strength…in fact, places where God might be found.”

“’So then you are no longer strangers and aliens,’ the writer of Ephesians says, ‘But you are citizens with the saints and also members of the household of God.’”

Václav Havel argues that only by transcending the self – which is the goal of religious traditions – will we overcome our tendency to deny the humanity of the other. He defines transcendence as…“A deeply and joyously experienced need to be in harmony even with what we ourselves are not, with what we do not understand, with what seems distant from us in time and space, but with which we are mysteriously linked because, together with us, all this constitutes a single world.[1]

“One new humanity.”

“At the conclusion of one of the most rancorous and dispiriting and painful weeks in recent American history, and a month away from a pivotal, acrimonious election, one new humanity seems impossible to attain – almost ludicrous to consider, even laughable. Political culture has been debased to a take-no-prisoners approach in which survivors of sexual assault are mocked, opponents are bullied, and lying has become acceptable.”

“As followers of Jesus we’re committed to a moral vision for our life together, but it doesn’t look like that.”

“One new humanity will not abide division based on race or economics, gender or social position or power. It will insist on the inherent worth of every individual. It will never stop asking how to make the world more just. It will seek to sustain the one, beautiful planet we have. And it will reject fundamentalism of any kind, because fundamentalisms, whether religious or political, are always declared at someone else’s expense. They thrive on an ‘other,’ who is wrong, who is outside, who is not included.”

“This is not a secular vision, devoid of spiritual content. It’s a religious vision – our religious vision. Ephesians is clear about this, and we should be, too. For us, Jesus Christ is the wellspring of one new humanity. To follow Jesus means to enter into the difficult work of learning to live together with all our differences and disagreements. Our faith in Jesus compels us to speak the truth, yes, sometimes with righteous rage, but always in love, trying not to let anger over injustice turn us into that which we protest.”

“One new humanity. Small steps matter. It will take disarming imagination to do this, like that of a seven-year old. We’ll need a new way of seeing the world, born of our religious conviction and counter to everything the world tells us. We’re going to have to resist and reject the way the world is and offer an alternative vision.”

Václav Havel says a divided, rancorous, hostile world calls for transcendence that refuses to let the way things are, be the way they have to be. Can we not dream beyond the ugly reality that has such a vice-grip on us and then work together toward that dream, that vision that emerged from Ephesus so many years ago?”

“The monk Thomas Merton described a vision, . . . so moving and so descriptive of the essence of what we’re trying to do with a religious vision that reaches past the otherness in which we dwell. It happened to him on March 18, 1958, in Louisville, Kentucky. ‘At the corner of Fourth and Walnut, in the center of the shopping district,’ Merton writes,’I was suddenly overwhelmed with the realization that I loved all those people, that they were mine and I theirs, that we could not be alien to one another even though we were total strangers.’”[2]

“Our nation is desperate for such a vision to begin to remove the dividing wall of hostility – not to make us all the same and agree on everything, but to teach us to live with our differences in a way that honors them and respects them, and each one of us. I’m not talking only about political differences, although they may be uppermost in our mind these days. But I’m also thinking about race and socio-economic status, and education, and geography, and where we live in the city.”

“The old order was based on fear, and when we are afraid of one another we turn each other into enemies. The new order that comes out of the gospel is based on hope – and, as Maya Angelou says, ‘Hope and fear cannot occupy the same space.’”

“E pluribus unum. Out of many, one. It was the imperfect vision of the nation’s founders, with which we are still blessed and which we are still trying to get right.”

“Last summer in New Mexico we climbed to the top of a high mesa one day. It was a stunning view. We could see for miles over the desert landscape. Another couple soon joined us. They were immigrants from Albania. We talked, and they told us their story. They had fled as refugees to Greece, Italy, and other countries, before finally being welcomed to the U.S. They were so happy to be here. They both had settled and found jobs, and now they were on a road trip to take in their new country.”

“’God bless America,’ they said in heavily accented English. They were aliens no more.”

“Citizens with the saints and also members of the household of God.”

“One new humanity is possible, but it will take vision, and work. It’s the calling of the church. Some of us will have to set aside the privilege we enjoy, by virtue of where we fit in the culture, in order to enter the narrative of people considered the other, because our very status is a wall, whether we want it to be or not, between us and them. A good way to begin might be by listening to one another, listening to one another as we have never listened before.”

“Westminster’s Race and Grace dialogues are one place where that listening is happening. It happens, as well, in our global partnerships in Cuba, Palestine, and Cameroon, as we listen and then learn the stories of people who have been othered by history. And it can happen where we work, with our neighbors, at school. Even in our families. I know families are feeling these dividing walls of hostility. I hear it all the time from church members.”

“I had my own Thomas Merton-like moment last week. We went out to eat at a Vietnamese restaurant 15 blocks south of here called Quang Restaurant.

“It has one big, open room, no divisions, with lots of tables, and they were all full. It was like walking into the world at dinner. There were people from Asia, Africa, Latin America, and Europe sitting at the tables. Older folks, young families, single adults, children running around. Different languages. People who drove fancy new cars and others who came on the bus. Mixed groups eating together and talking with one another.”

“It was noisy and steamy and smelled of good food, and I suddenly felt kinship with them all, as if everyone were at the same table. It was World Communion Sunday a few days early. I had glimpsed – in Quang’s – the friendship within the human family that God so desires of us.”

“One new humanity is possible, through the transcendent power of God’s love, as we know that love in Jesus Christ – a love that can overcome anything that wants to keep us apart, even the dividing walls of hostility among us. And then one new humanity, one new humanity, has a chance of growing.”

“Thanks be to God.”

Reflections

One new humanity is possible. Everyone can contribute to making that possible, one small step at a time. With humility each of us needs to recognize that one individual cannot do it all yourself, but that you can do something within your limited circumstances. Also recognize that sometimes you will fail in this effort and you will ask God for forgiveness.

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[1] Václav Havel (1936-2011) was a Czech statesman, writer and former dissident, who served as the last President of Czechoslovakia from 1989 until its dissolution in 1992 and then as the first President of the Czech Republic from 1993 to 2003. The above quotation appeared in Rabbi Jonathan Sacks, The Dignity of Difference [New York: Continuum, 2000], p. 45); Sachs, now Baron Sacks, MBE is a British Orthodox rabbi, philosopher, theologian, author and politician who served as the Chief Rabbi of the United Hebrew Congregations of the Commonwealth from 1991 to 2013.

[2] Thomas Merton’s Mystical Vision in Louisville, Spiritual Travels.

Welcoming Immigrants at Minneapolis’ Westminster Presbyterian Church

The Fourth of July was celebrated at Minneapolis’ Westminster Presbyterian Church with a conversational sermon, “Whom Do We Welcome?” by two immigrants, Rev. David Shinn, our Associate Pastor for Pastoral Care from Taiwan, and Evelyn Ngwa, a Deacon from Cameroon.[1]

The Scripture

The Scripture for the day was this comment by Jesus in Matthew 10:40-42 (NRSV):

“Whoever welcomes you welcomes me, and whoever welcomes me welcomes the one who sent me. Whoever welcomes a prophet in the name of a prophet will receive a prophet’s reward; and whoever welcomes a righteous person in the name of a righteous person will receive the reward of the righteous; and whoever gives even a cup of cold water to one of these little ones in the name of a disciple—truly I tell you, none of these will lose their reward.”

The Sermon

The sermon was opened by Rev. Shinn with these words from Deuteronomy 26:5 (NRSV): ‘A wandering Aramean was my ancestor; he went down into Egypt and lived there as an alien, few in number, and there he became a great nation, mighty and populous.’”

[This passage reminds us that] “our storied faith is steeped in this beautiful tapestry of stories. In retelling the stories, it stirs the hearts and minds of the faithful to recall God’s incredible deliverance from bondage to liberation. This is the core of our spiritual DNA, that we are a people who believe that God migrated to the person of Jesus of Nazareth. Who, under the tyrannical oppression of Herod, fled to Egypt and became a refugee. In fact, the story goes even further back. It begins with Adam and Eve, the world’s first immigrants. Our biblical stories are filled with stories of our faithful ancestors being called and sent to lands unknown such as Abraham, the wandering Aramean. Our spiritual stories are told through the lens of immigrants and refugees. Yet we have often forgotten the root of this meaning and practice.”

“In the same way, deep within our country’s DNA, we are a nation of immigrants. On this July 4th weekend as our nation celebrates its 241st birthday, we remember how this land was first founded by the Native Americans who traversed through great distance from Asia to the Americas. Centuries later, a new wave of Europeans immigrants, escaping from religious intolerance, settled and colonized this land. Since then, waves and waves of immigrants and refugees have come seeking for religious liberty, freedom, and the pursuit of happiness.”

“[Rev. Tim Hart-Andersen, Westminster’s Senior Pastor, told] me about two nurses who came [to the U.S.] as immigrants and refugees. One person came at the age of three escaping from the atrocity of the Khmer Rouge. The other came to the U.S. by way of becoming a refugee in Ghana when her own country, Liberia, erupted in civil war.”

“This is who we are. A country made up of immigrants fleeing from tyrants, escaping poverty, and seeking for better life.”

“With 241 years of history of immigration, how are we doing today in welcoming immigrants and refugees?”

“In just a few words in our scripture today, mixed with power and compassion, Jesus challenges us to think deeply about the meaning of welcoming one another. In doing so, we may then discover and receive the reward that comes from the warm hospitality that is at the center of God’s welcome and gift of faith to us. Our focus this morning is on hospitality and on compassionate welcome as a form of Christian discipleship and service on behalf of Christ to all people of God. This hospitality and compassionate welcome are the simple and basic acts of kindness we can all perform in welcoming one another. We like to invite you to look around here in this community and look beyond this community in the way we can practice hospitality and compassionate welcome.”

Deacon Ngwa responded, “Looking at our passage from the gospel of Matthew; Jesus challenges his disciples to go against the status quo and implement God’s alternative plan of “a just and merciful world” by continuing his mission on earth. He continues “Whoever gives even a cup of cold water to one of these little ones in the name of a disciple will not lose their reward”’

“Jesus’s mission on earth was and continues to be about bringing love to the world by proclaiming the Good news, healing the sick, casting out demons, and raising the dead.”

“According to Jesus, [Ngwa continued,] mission is not optional but the very reason why the church and disciples exist. These disciples today are all who have chosen to follow Christ called Christians. Those people are you and me, and everyone is included.”

Rev. Shinn then said the two of them wanted “to share our personal stories of being welcomed as a stranger to this strange land. From the immigrant’s point of view, the United States is fascinatingly strange in so many ways.”

“When I first came to the U.S., my adopted parents wanted to help me learn as much as I could and as fast as I could, about this land. It was no coincidence that I began the formative years of my immigrant journey in the Commonwealth of Virginia. To help me, they asked one of their very good friends who was a high school English teacher, Mrs. Barbara King, to tutor me. For the initial months, every afternoon after school hours, Mrs. King came by for half an hour to sit with me and help me with homework. Her first assignment for me: memorize the names of the 50 states and the capitals.”

“Yet, I learned the most about hospitality and welcome on the Chuckatuck Creek and the tributary rivers of the James River, where the settlement from English arrived to build Jamestown. There, Mrs. King took me fishing at least couple times a week during my first summer in 1983. She packed sandwiches, fruits, and her favorite drink, Dr. Pepper, in the cooler. We hopped on her Johnson outboard motor boat and off we went to look for her crab traps and good fishing spots. At times, her husband, Mr. Jack King, a veteran of the Korean War and a Newport News shipyard builder for over three decades, would join us. To this day, I have a very soft spot for Mr. and Mrs. King’s kindness.”

Deacon Ngwa next shared her story of welcome to the U.S. “I came into the United States through Newark International Airport. At the entrance was a greeter dressed in a red suit, black pants and a tie. He had this big smile on his face and shouted to everyone ‘Welcome! Welcome to the United States of America! Enjoy yourself; feel at home, you are welcome!’”

“I thought he was talking to me directly. It felt as if the greeter was talking to me personally because in a strange land where I know no one else other than those I was traveling with. How could a stranger be so welcoming? The image and message of the greeter stayed in my memory to date. It felt nice to be welcomed by a stranger in a strange land.”

“We don’t have snow in Cameroon. You all know that. I traveled in January, the heart of winter and snow. I knew about winter, and I read about it. I knew about the cold and I prepared for it. Yet I had not experienced winter or cold before then. No amount of warm clothing and no amount of heat could keep me warm, especially at night. I put on sweatpants, sweatshirts, socks, hat, and mittens. There was central heat, and I also had a bedside heater. That didn’t make any difference and I wanted to go back home so badly.”

“To crown it all, I was separated from my family. My husband and I were here while our young children stayed back home for the time being until we stabilized. The cold was one part, but being apart from my family just made things worse. That was not a very good experience. My family means so much to me and I was separated from them.”

Rev. Shinn: picked up on this thought. “A significant part of the immigrant life reality is not just adjustment, learning, sacrifices, but also challenges of separation from one’s family and familiar culture. While we both have many difficult challenges range from blatant in-your-face racism to subtle and demeaning micro-aggression, that’s not the focus of the message here. The focus, however, is how do we put to use Jesus’ teaching of hospitality and compassionate welcome in our daily lives? “

In our Scripture for the day, “Jesus says, ‘and whoever gives even a cup of cold water to one of these little ones in the name of the disciple – truly I tell you, none of these will lose their reward.’”

“Notice Jesus says, ‘give even a cup of cold water to one of these little ones.’ In the arid climate of Nazareth or Capernaum, keeping anything cold would be nearly impossible. Yet, it is only possible if one is intentional and dedicated to either draw water from a very deep well or keep the water deep inside the house to keep it cool. In other words, the prerequisites of practicing hospitality and compassionate welcome are intention and dedication.”

Deacon Ngwa added, “Do not be afraid of people who are different from us, whether they are young, old, female, male, tall or short. Let’s not be afraid of people.”

“Example: Let’s say an 80-year-old woman is sitting by a 13-year-old young man in church. The adult in this case who is a mature Christian can help the young man feel at home by showing interest in what he is doing. ‘Oh what book are you reading, what is it about, what grade are you in? By the way, my name is Evelyn and what is yours? It seems you like to read, who are your parents? ‘ As much as you can keep this conversation going.”

“By doing so, the adult has met the young man where he is and this might be an invitation from this adult to this young man to come to church for one more week. This is showing love to the younger teenager. A teenager can experience acceptance. This is doing church together. “

“Next, spend one to two minutes of your time to know your pew neighbor by talking and shaking hands, by finding out where people are from and what they are doing. Welcome people sitting by you or coming in through the doors of Westminster. Your neighbor might be a guest or first-time comer.”

“Once you connect with them, they will feel at home. They will not feel like a stranger.”

“Mission work is not optional and we are all Disciples of Christ to bring love to the world. Be each other’s greeter with the bright red suit and big smile at the airport yelling ‘WELCOME TO AMERICA.’”

Rev. Shinn, “Thank you, Evelyn for this powerful and important reminder that we begin the practice and hospitality and welcome from right here in this community, regardless of age, gender, sexual orientation, and ethnicity. Our doors are wide open to them and we can share our welcome and our lives with them.”

“Yet we as a nation are struggling. We are struggling with hospitality and compassionate welcome when we engage in amped-up, fear-driven rhetoric toward immigrants, refugees, and people of Muslim faith.”

“For many Asian Americans, the newly installment of the travel ban echoes perilously close to the Chinese Exclusion Act of 1882 when Chinese immigrants were denied entry to maintain racial purity in the US. It also echoes dangerously to President Roosevelt’s executive order 9066 when he ordered Americans of Japanese heritage into internment camps. Once again, the bell of fear, resentment, and anger tolls.”

“However, the bell of hospitality and compassionate welcome must toll louder and brighter. Christians, you are, WE are that bell. Our Westminster vision of Open Door Open Future is that very bell of hospitality and compassionate welcome. We are followers of Christ and we will not fail. We will not fail because in our nation’s DNA, we are a country of immigrants that fled from tyranny for liberty, from oppression for freedom, and from injustice for humanity. In our Christian DNA, Jesus instills in us hospitality and compassionate welcome. Let us not forget our national DNA and our spiritual DNA.. Let us shine that hope in our open and faithful expression of hospitality and compassionate welcome. Whom do we welcome? Everyone! Everyone, we will.”

The Prayer of Confession

The sermon’s theme was foretold in the earlier Prayer of Confession (from Feasting on the Word, Kimberly Bracken Long, ed.): ‘ O God of extraordinary hospitality and welcome, you open your table wide to invite all people to come. Even with this gracious invitation in hand, we deny others of your welcome. We have allowed sin to run our lives, to shape how we act toward others, and to kill our relationship with you. In your great mercy, forgive us. Change our bodies from implements of destruction to instruments of your peace; for the sake of the Lamb of God, Jesus Christ, who lives and reigns with you and the Holy Spirit, one God, now and forever. Amen.’ (Emphasis added.) [2]

The Music

The music for the service also emphasized the sermon’s theme.

One was the famous hymn, “In Christ There Is No East or West,” which opens with that phrase and continues “in him no south or north, but one great fellowship of love throughout the whole wide earth.” (Emphasis added.)

Another was the Offertory Anthem, “Welcome to God’s Love,” with these words: “Families of all shapes and kinds, love the only tie that binds This gathering of open minds, welcome to God’s love. Every person has a place in this holy, sacred space, Earth’s entire human race, come and feel God’s love! No proof required of your worth, a gift to you before your birth From God, who made the heavens and earth. Welcome to God’s love. We’ll love each other and take care of every need encountered there. Within God’s heart there is room to spare. Come and live God’s love.”[3] (Emphasis added.)

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[1] The bulletin for the service and the text of the sermon are available on the church’s website.

[2] Kimberly Bracken Long is s an ordained minister of the Presbyterian Church (U.S.A.) and a professor of sacramental and liturgical worship in the tradition of the reformed church.

[3] The Anthem’s composer is Mark A. Miller, an Assistant Professor of Church Music at Drew Theological School as well as a Lecturer in the Practice of Sacred Music at Yale University and the Minister of Music of Christ Church in Summit, New Jersey.