My Practical Ministry

Introduction

        The purpose of this paper is to establish my practical theology.  First of all, I will discuss the biblical basis for the ministry based upon Pauline theology of reconciliation.  Second, I will deal with the mission and ministry of the Church.  In the mission section I will criticize three typologies of Christian mission and assert confessionalism as the best alternative to them.  In the ministry section, based upon confessionalism, I will define the ministry of reconciliation as proclaiming Jesus as the norm of growing up and harmonious reconciliation, equipping people with the gospel of reconciliation, and sending equipped people to the world and working together with neighbors.

        In the third chapter I will discuss the cultural context of Lubbock which desperately requires ministry of reconciliation.  Finally I will deal with ministry tasks in my practice of ministry as seen in light of ministry of reconciliation.  Through four chapters we come to know why this world desperately demands reconciliation and how we can do for reconciliation.

I.      Biblical Basis for the Ministry

        From now on, therefore, we regard no one from a human point of view; even though we once knew Christ from a human point of view, we know him no longer in that way.  So if anyone is in Christ, there is a new creation; everything old has passed away; see, everything has become new!  All this is from God, who reconciled us to himself through Christ, and has given us the ministry of reconciliation; that is, in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting the message of reconciliation to us.  So we are ambassadors for Christ, since God is making his appeal through us; we entreat you on behalf of Christ, be reconciled to God.  For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God.

2 Corinthians 5:16-21

        Our age is full of conflicts between different value systems based upon different ethnic, cultural, religious, sexual, racial origins.  Especially Lubbock Korean congregation almost reflects such diversity , so that it requires ministry of reconciliation.  Therefore, I claim my biblical basis for the ministry as 'reconciliation' in the Pauline letter.

        Paul claimed the ministry of reconciliation in 2 Cor 5:18-21 which is located in the broader context of 2 Cor 2:14-7:4 to discuss the meaning of apostleship and in the narrower context to focus on the content of the gospel commissioned to the messenger of that gospel by God.  Behind Paul's reference to the ministry of reconciliation in 2 Cor 5 lies the real issue concerning the Corinthians' doubting his true apostolate and judging the outward appearances of him and their fellows according to their ecstatic experiences or worldy standards.

        Against his opponents who seek their high position in their faith community over against him and others by means of self-commendation or others' recommendation, as the secular do, Paul maintains that the true apostleship comes from God alone.  This explains why the term diakonia rather than apostle or apostleship is employed in 2 Cor 5.

        The Corinthians' challenge to his true apostleship makes Paul remind them of what content of the gospel is.  According to Paul the content of the gospel is reconciliation as both the new reality of Christian faith done by God through Christ's death and as an imperatives required to all Christians.  In this respect it is evident that the conception, 'ministry of reconciliation,' is designed to reorient the Corinthian opponents' faith and practice in a genuinely Christian way.

        We are living in the midst of conflicts of claims and counter-claims.  The issues of conflicts are so diverse from microscopic to macroscopic.  Many a Christian tends to take Jesus as a tool to protect their own claims from counter-claims.  In this context Christian faith functions to divide, rather than to integrate, the world.  They may achieve successful development in this world but are unable to heal the wounded world and to contribute to the reconciliation of the whole nations.

        In reconciliation God is the initiator, human beings the object, and Christ the mediator.  God alone is the reconciler, we are the reconciled, and the work of Christ is in service of bringing about that reconciliation.  In addition, when we take into consideration both the imperative, "be reconciled to God" (2 Cor 5:20), and the constraining power of love, "the love of Christ urges us on" (2 Cor 5:14), God is not simply the agent of the reconciling work but the goal toward whom all reconciliation should be directed.

        God's reconciling action is rooted in God's love which is ultimately demonstrated by the death of Christ.  Interesting is Paul's claim that "one [Christ] had died for all; therefore all have died" (2 Cor 5:14b).  This traditional formula for Paul connotes the death of our old selfhood rather than a mere substitute for our salvation.  Here the death of Christ is described more than God's love.  God's love on the cross is the abiding reality in the present life which constrains us to live under the control of his love.

        Meaning of Christ's death here signifies our dying-to-self and therefore our living-for-Christ.  Christians are those who have been already released from their serving-for-self.  This is what God's love has done to us by the death of Christ, and the fact of faith.  However, it is only when Christians die to themselves and live for Christ/others that such fact is prompted and actualized in real life.  This is what God's [Christ's] love urges them on (2 Cor 5:14a).  For this reason Christian faith must necessarily entail or radical response to the radical demand of love.

        2 Cor 5 plays a role in bridging between the radical demand of love and the ministry of reconciliation.  Paul's opponents in Corinth seem to boast about their "earthly wisdom" (1:12), "outward appearance" (5:12), and ecstatic experience (5:13).  They seem to doubt Paul's apostleship and to judge others including him according to the worldy standards ["according to flesh," 5:16].  If it is the real case, it is evident that they fail to recognize that the radical demand of love urges them to die to such worldly claims and to live for Christ/others.

        In our churches we can see worldly claims similar to the Corinthians.  We see success-ism, denominationalism, competition-ism.  Those kinds of ethos divide me from you, us from them, so that they make worse the wounds of the divided world.  They are claimed as the genuinely Christian type of love.  But love never divides but integrates.  We must die for self-claims such as success-ism, denominationalism, competition-ism and live for Christ and others.

        Since, when the new comes, the old passes away, and there occurs a new creation within a person who has been renewed in Christ (5:17).  In 1 Cor 15:31 Paul remarks, "I die everyday."  As far as dying is in a logical sequence of living, "new creation" occurs as often as everyday dying.  At baptism the Corinthians might have died and lived with Christ.  Such dying and living has been already launched, but not come to an end.  The on-going process of dying-to-self and living-for-Christ/others is what God's demands radically toward us.

        In this respect nobody can claim one's own position as the highest and try to take control over any other.  Each of us is growing up by help of others and by contribution to others.  For this reason reconciliation directs toward maturation in self and nurturance for others.  But this does not mean that we can do everything in reconciling works.

        The premise that it is only humankind, not God, who has the necessity of being reconciled does not imply that human beings are only passive in the work of reconciliation.  The reconciling event of God's love has already happened through Christ but not come to an end.  The constraining power of God's love makes believers bound to the diakonia of reconciliation.

        As far as human beings are reconciled by God through the death of Christ, the restored relationship is a free gift from God and a demand toward us.  However, the Corinthians rejected both gift and demand, so they are in danger of losing Christian identity.  This implies that reconciliation has both vertical and horizontal dimensions.

        God's reconciling event in Christ is cosmic reality in scope.  Christians are demanded to recognize this very fact of faith and to activate such truth.  However, without personal commitment to that event and active participation in it, reconciliation is not present at there.  The ministry of reconciliation is imposed upon us to bring reconciliation near and to make it present.  When we perform this task, God's reconciliation is present and becomes real.  In doing so we are required to die to self and to live for Christ/others.  Therefore, it is concluded that to be reconciled to God necessarily entails and requires to be reconciled to one another.

II.  Mission and Ministry of the Church

1. The Mission of the Church

        My center of theology is reconciliation.  Ministry of reconciliation concerns those in cultural, racial, ethnic, religious, ethical conflicts.  As far as human beings are fundamentally free and their expressions of freedom are unique and diverse, conflicts are natural and necessary in human society.  Problematic is not that there exist conflicts but that our society is less perceptive of the causes of conflicts and therefore less successful in resolving conflicts.  What is the best attitude for reconciling conflicts in modern society?  There seems to have so far been three normative types of mission.

1. Exclusivism: Karl Barth

        According to Barth, we cannot know God by ourselves because of our total depravity.  For Barth it is nonsense to insist a general revelation.  In this sense, "religion is unbelief."¹⁾  Only when God reveals himself to us, we can know him.  Inasmuch as religion in general is unbelief, so is Christianity.  But Christianity is the true religion because of the once-for-all revelation and salvation offered only in Jesus Christ.  So the difference between Christianity and other religions is decisive, even if there are a lot of similarities.  There is no other name, except the name Jesus, to save us.  Therefore, we can't and don't need dialogue with other religions.

        This has such insights as: 1) Barth's premise, "that we are 'sinners,' that there are limits to the human condition, that sound reason and good will of themselves do not automatically insure progress,"²⁾ gives us a realistic view of the world; 2) by presupposing the qualitative difference between God and human beings, Barth tells us the importance of the mystical traditions.  However, this type has such oversights as: 1) by regarding the Word of God as absolute authority, he excluded the human experience as nothing; 2) by presupposing the revelation of Jesus Christ as the only authentic revelation, he excluded other religions as worthless; 3) by interpreting the Christian faith only in the light of sola fide and sola gratia, he violated "the nature of grace, to the capacities of human nature, and to the meaning of the incarnation"³⁾; 4) therefore, this type of mission nothing but aggravates diverse conflicts in the world rather than functions as reconciling power.

2.  Inclusivism:  Karl Rahner

        For establishing his fundamental theology, Rahner analyzes "man as transcendent being"⁴⁾ who pursues something ultimate beyond his ontological restrictions.  This transcendentality can be called "a 'transcendental revelation' built into our very nature"⁵⁾ which is his starting point for the theology of religions.  Rahner's verdict on other religions is that "religions are ways of salvations."⁶⁾  So he says that "the non-Christian religions can be 'a positive means of gaining the right relationship to God and thus for the attaining of salvation, a means which is therefore positively included in God's plan of salvation.'"⁷⁾  But there is a limitation that Christianity has an explicit name, Jesus, while other religions have no name, anonymity, because the revelation of Jesus Christ is "the 'final, unsurpassable, irreversible' historical realization and manifestation of what God is doing in history,"⁸⁾ and because "The church is 'the continuation of the mystery of Christ.'"⁹⁾

        This attitude of mission has such insights as: 1) he regards other religions as "possible ways of salvation."¹⁰⁾; 2) he understands "Christ and the Church as a sign or sacrament of salvation"¹¹⁾; 3) he "engages in a dialogue with other religions."¹²⁾  But this has also such oversights as: 1) his assertion on the uniqueness of Jesus Christ is contradictory to our contemporary diverse experiences; 2) his assertion on the unsurpassibility of the revelation of Jesus Christ does not have the full evidence in the Bible; 3) if the revelation of Jesus Christ is the full meaning for our salvation and so sufficient for human salvation, we can't and don't need dialogue with other religious groups; 4) therefore, this attitude of Christian mission looks apparently embracing but is in nature imperialistic over all diversities occurring in the world.. 

3.  Pluralism: John Hick

        Hick who insists the "Copernican revolution in theology" "proposes a 'new map for the universe of faiths.'  In designing this map, he speaks repeatedly of the one Spirit, the one Divine or Absolute, the one Logos behind all the religions.  Although religions conceive this Reality either theistically(as personal) or nontheistically(nonpersonal), Hick implies that such differences are only historical, cultural, or psychological        adaptations."¹³⁾  By reinterpreting the myth of God incarnate not as "totum Dei, 'the whole of God'" but as "totus Deus, 'wholly God,'" Hick reaches to the conclusion that "God is truly to be encountered in Jesus, but not only in Jesus.¹⁴⁾

        This type of mission has such insights as: 1) he can insist that "Jesus is the center and norm for our lives, without having to assert that he be so for all other human beings"; 2) his assertions are credible to our global experience; 3) his attitude leads us to the positive dialogue with other religious groups.  But this has such oversights as: 1) considering Buddhist rejection to conceptualize the ultimate reality as God, even his presupposition of the one Divine rooted in theo-centralism is still dogmatic; 2) by presupposing the one true Reality behind all religions, Hick pursues the common essence beyond particular religions--but this eradicates the uniqueness of each religion and culture.  What we have to do in our mission is to pursue not a uniformity beyond particular religions and cultures but a reconciliation among conflicts of religions and cultures.

        Then, what would be an alternative to the existing three types of Christian mission?  It is confessionalism.  First, confessionalism proclaims Jesus as the reconciler confessionally, not dogmatically, since it recognizes that all religious expressions of faith is basically confessional, that is, that others may have definite confidence in their own faith as much as we may do in our faith.  So we witness our faith with confidence but respect other's religious convictions and cultural expressions.  This is a way of reconciling Christian mission.

        Second, confessionalism is well aware that it is as a part that Christian faith can contribute to reconciliation of the whole world.  This means that other faith may function as parts of effective reconciling agents in the world.  In this respect Christianity can be cooperative with other religions and convictions.

        Third, confessionalism is directed toward continuous growing up.  Confessionalism is neither self-centered system nor self-less system but self-growing up system.  Confessionalism is based upon the definite conviction of God's salvific grace through Jesus Christ.  But since it well knows that such grace can be given by diverse ways, it always opens self to others and continues to grow up.

        Fourth, confessionalism contributes other's maturation.  Confessionalism not simply continues to grow up by learning from others but contributes to other's growing up.  As far as human world is a nexus of organic interactions, being contributed by and contributing to others is necessary for living and growing up.

2. Ministry of The Church

        Based upon my theological center of ministry, Jesus is defined as the reconciler.  Mentioned in the previous section, 'the mission of the church,' Jesus as the reconciler should be proclaimed confessionally so that all religious groups and cultural expressions may contribute to one another's growing up and getting harmonious reconciliation.  Then, how can we bring about such growing up and harmonious reconciliation?  As seen in the previous section, three typologies of Christian ministry are not good enough for wholesome growing up and harmonious reconciliation.  Therefore, we need a confessional stance in doing our ministry.  Ministry in light of confessionalism has following aspects.

(A) Proclaiming Jesus as the norm of growing up and harmonious reconciliation.

        When we take Jesus as the confessional norm, we can definitely witness Christ as the norm of growing up and harmonious reconciliation.  But this witness is confessional, not dogmatic.  This means that other types of claims are possibly recognized to have such confidence as much as we do.  So all faiths are respected as what they are.  Without this respect self-growing up and contribution to other's growing up is an empty slogan and getting harmonious reconciliation goes away from the conflicts with which we are confronted in our ordinary life.  Jesus as the confessional norm of the ministry affects our practice and reflection of ministry so that we may obtain genuine growing up and harmonious reconciliation in the world full of conflicts, cultural, racial, religious, ethnic...so forth.

(B) Equipping people with the gospel of reconciliation.

        Our proclamation of Jesus as the norm of growing up and harmonious reconciliation should continue in equipping people with the gospel of reconciliation.  While proclamation functions as impact upon our heart, education does as developing reconciling power within our mind.  Education tools may not simply be bible studies but includes various kinds such as sacraments, liturgies, sermons, social works, ecclesiastical services...so forth.  We must reconsider all those tools in light of the whole picture, the reconciliation of the world, so that they may serve both our being reconciled to neighbors and the world's being reconciled to God.

(C) Sending equipped people to the world and working together with neighbors.

        Those equipped with the gospel of reconciliation must be sent to the world, since God's concern is not simply in the Church but also in the world.  God loves the world, not simply the Church.  We are the light and the salt of the world, not simply of the Church.  For this reason sending people to the world constitutes the essence of Christian ministry.

        The purpose of sending is not to conquer the world but to make it reconciled to God.  We have definite confidence in our way but do not force it upon others.  We respect others' convictions and value systems.  We learn from others and contribute to their self-understanding.  We work together for the common good, by which we achieve oneness before the presence of God.  Atheists, skeptics, Buddhists, humanists...all others may be our friends and partners in achieving the wholesome reconciliation of the world.

        Through proclaiming Jesus as the norm of growing up and harmonious reconciliation, equipping people with the gospel of reconciliation, sending people to the world and working together with neighbors, Christian ministry can fulfill God's command, "Be reconciled to one another," and "Be reconciled to God."

III.  Cultural Analysis of Lubbock

        The total population of Lubbock city is approximately 200, 000, among which Koreans are about 150.  A half of Korean population is students and the other half immigrants.  Lubbock has no river but just artificial ponds or lakes.  She is built around Texas Tech University which is the center of the city.

        Cultural context of Lubbock in which I am situated is so diverse.  Korean community is classified broadly into two groups: student and immigrant.  Student group in Lubbock consists of following constituents: (A) those who have graduated from high school or higher degree in Korea, (B) 1.5 generation who immigrated to the United States in childhood.  Cultural texture of group (A) is typically Korean.  Most of the group will go back to Korea to have expert jobs such as professor, researcher, so less involving in responsible position of Church.  Most of this group were formerly atheists or skeptics or Buddhists. 

        Cultural texture of group (B) is somewhat intrigued.  all of this group are Christians, but most of the group are nominal Christians.  Some can speak Korean fluently, while others can hardly or never speak Korean.  Korean-speaking 1.5 generation is relatively well adapted both in Korean and American community, while English-speaking 1.5 generation seems to feel crisis of identity--"My skin color is yellow but I speak English alone.  Who am I?  Why do my parents force traditional Korean values upon me who lives in the American society far different from Korea?"

        Immigrant group can be classified according to marriage: Korean and international couples.  Korean couples in Lubbock are a few.  Their occupation is doctor, professor, nurse, and business.  There is an invisible barrier between professional experts and business persons.  In actuality close relationship between them is almost impossible without church fellowship.  Expert group has close fellowship with American upper class, while business group doesn't have.  Korean couples in Lubbock are all first generation immigrants and conserve traditional value system inherited from Korea.  But in some sense they show culturally mixed patterns.  For example, they are open-minded to divorce issue, sexual ethic.  But if they stayed in Korea, they might have been much more conservative to those issues.

        International couples are majority of Korean immigrants in Lubbock.  All are spouses of soldiers or ex-soldiers.  Many of those were formerly prostitutes to treat U.S. soldiers in Korea, married with one of them, and came to America with husband.  They were uncared, abused, afflicted by poverty in early childhood because they were raised by a single parents or without parents, walked out at teenage, and were married with American spouse.  So they seem to have shame and inferiority feeling consciously and unconsciously.  But concerning the former occupation or social standing of the rest of those are not informed, since most of international wives are unwilling to reveal their former career.  Probably they may have deep frustration, shame, inferiority, feeling of being deprived.

        All Koreans in Lubbock are struggling to establish their own self-identity and value system, even though there may be difference of degree among them.  Our church is the only community for Lubbock Koreans, so takes an important role in helping them shape and reshape their self-identity and value center.  Especially my congregation feels cultural conflicts to be a Christian as Korean or Korean-American.  My congregation is the summary of the diversity of Korean groups in Lubbock.

        Children of international couples can not speak Korean but are nurtured by Korean mother and American father.  They are also in cultural conflict.  Our church has five children of international families.  Their conflict is increasing in the church because her culture is dominantly Korean.

        There is a single group divorced with the former spouse.  All were the wives of American soldiers or ex-soldiers.  They manage to live on their own.  Their occupation is low paying job or business in flea markets.  They lack self-esteem and have guilty feeling and psychological impediments due to divorce.

        In this cultural context I am required to be more sensitive to the diversity and plurality of cultural texture in Lubbock and to do my ministry of reconciliation to bring about love as the empowering and nurturing principle in Lubbock.  Lubbock Korean United Methodist Church is the only center of reconciliation for Koreans and Korean Americans and their families.

        We are running Korean language school which helps to overcome language and cultural barriers.  We provide bilingual service every Sunday.  We invite all Koreans in Lubbock to Korean traditional meal every month so that we may celebrate our oneness.  We invite all Lubbock Koreans and have annual tennis game  Through those kinds of works Lubbock Korean UMC provides many bridges among culturally divided Korean community.

IV. Ministry tasks in the practice of ministry

        The center of my theology is the ministry of reconciliation.  In this paper I want to see three major responsibilities of ministry--preaching/worship, evangelism, and education--in my ministry of reconciliation.  And I will examine what to do and how to do the tasks in light of the theological center of my ministry.

1. The Purpose of The Three Major Responsibilities Of Ministry In My Ministry of Reconciliation

(A) Preaching and Worship

        I define preaching as proclaiming the death of Christ as Paul asserted in 2 Corinthians 5.  The death of Christ is the summary of what God has done for us through Jesus Christ.  Its focal point is God's love to save and to renew us from our sinfulness because of which we were broken up with God and neighbors.  For this reason the purpose of preaching is to proclaim our newly acquired status in relationship with God, i.e., our being reconciled with God and to empower us to bring about our new reality with effectiveness.

        I define worship as celebrating such reality with all the saints in the presence of God.  Worship has its own peculiar images, languages, signs, and symbols.  That may be diverse according to each community's cultural heritage, because of which we are divided and in conflicts with one another.  Nevertheless, sacramental signs and symbols can function as unifying principle to make all diversities one.  For this reason we can enjoy our uniqueness and make harmonious reconciliation in our plural age.

(B) Evangelism

        I define evangelism as theological ethos to activate the mission and commission  given to us by God through Jesus Christ.  So what God has done for us through Jesus Christ is the hermeneutical principle of the continuum of our action, practice and self-reflection.  The last passage of the Gospel of Matthew 28 is the succinct summary of evangelism: first, we have to go to the end of the world (mission); second, we should make  all the people as disciples and baptize them so that commission them to spread the gospel (commission).  Through our mission and commission this broken world becomes reconciled to God.

(C) Education

        I define education as leading out the image of God within ourselves.  Contrary to traditional theism I define God as self-growing in value, while he of course has the principle part which can never be changed.  If I suffer, God feels very sorry about it.  If I praise him, God is pleased aesthetically.  If I do evil, God is angry about me.  God's authentic image within us was mature.  But we spoiled that image because of sin.  For this reason we must grow up and retrieve our authentic maturation.

        However, this does not mean that the purpose of Christian education is just to help people virtuous respectively.  Human life is fundamentally communal.  We are interdependent upon one another.  Nevertheless, our egotism and egoism, individual and communal, exchange our communicability and interdependence into incommunicability and dominance-subordination.  The purpose of Christian education is to help people be aware of what's going on here and now, how to bring about reconciliation within the broken soul and world by the grace of God through Jesus Christ.

2. The Practical Methodology to fulfill These Three Purposes

(A) Preaching and Worship

        I will arrange my liturgy, sermon, and symbols to heal our brokenness and to lead out our oneness.  Especially in my sermons I  will focus on our brokenness derived from egoism/egotism and on God' healing through the word.  Through sermons I will encourage my people to use inclusive, reconciling words to their neighbors.

        In addition I am required to employ Eucharist as the unifying principle of the broken/divided world caused by egotism and egoism.  Usually Korean churches provide Eucharist just once or twice in a year.  But I provide it every month.  Next year I will provide it every Sunday.  The reason why I do not provide every week Eucharist is not to give shocks to my congregation, since habits of people are changing very slowly.

(B) Evangelism

        In conjunction with evangelism our church has various tools.  First of all, our church provides Korean language school which takes a role of removing lingual and cultural barriers among Lubbock Koreans.

        Second, our church is studying an outreach mission through internet.  Majority of Lubbock congregation is students who use internet.  There are still those who do not attend our church.  Through internet hompage we will provide the good news to them, and they may be more easily accessible to the gospel.

        Third, our church will intensify social works in Lubbock.  There are divorced groups who were formerly wives of American soldiers or ex-soldiers.  They need counseling and spiritual support.  We are planning to visit them, to provide some workshops concerning child education.  They may not concern Christian faith but have strong concern in their children.

(C) Education

        First of all, I will reform bible studies.  Bible studies in most of churches are done from individual perspective.  Studying the Bible in a group is not identical with studying it from community perspective.  The purpose of studying the Bible from community perspective is to help participants recognize the whole picture of the interactions of individual vs. individual, individual vs. group, group vs. group and to invite them to lead the authentic image of God out of self and world.

        Second, our church is planning to invite special lectures twice in a year.  Those were formerly revival lectures which were mainly focused upon individuals or Christian groups.  But I will invite lecturers who have broader vision of reconciliation in local community and the world.

        Third, I will use confirmation and baptism as pedagogical tools to empower new members to envisage Christian salvation in light of the whole picture, i.e., our being reconciled to God and neighbors.

Conclusion

        Through four chapters we come to know why this world desperately demands reconciliation and how we can do for reconciliation.  As far as we are diverse and peculiar, conflicts are unavoidable.  Some of them may be necessary but others are detrimental to the whole.  Now it is time to work for reconciliation of the world rather than for becoming the majority of the world.

---

1)  Paul F. Knitter, No Other Name?: A Critical Survey of Christian Attitudes Toward the World Religions(Maryknoll, NY: Orbis Books, 1985) p. 84

2)  Ibid., p. 88

3)  Ibid., p. 94

4)  Karl Rahner, Foundations of Christian Faith: An Introduction To The Idea of Christianity, trans. by William V. Dych(NY, NY: Crossroad, 1986)  p. 31  Knitter describes that "Rahner sees our very 'existence' as 'supernatural': nature is more than just human nature."  Knitter, No Other Name  p. 125

5)  Knitter, No Other Name  p. 125

6)  Ibid., p. 126

7)  Ibid., p. 127

8)  Ibid., p. 129

9)  Ibid. 

10)  Ibid., p. 140

11)  Ibid., p. 141

12)  Ibid.

13)  Ibid., p. 147

14)  Ibid., p. 152

The Church And Aging 3

I. The need or issue.

1. The given information of the aging population in America.

⑴ data on continuing increase of the older population.

        In recent Japan which has the large older population determined five National Task Forces for the new millenium among which is 'Silver Industry Task Forces.'  This is a fast move to the coming demographic change and the consequence of recognizing the importance of older population in the next century.

        Dorsia Carson points out the predictions which can be inferred from 1994 data from the U.S. Bureau of the Census as follows:

1. Since 1900, the percentage of Americans over age sixty-five has more than tripled.

2. A Child born in 1993 could expect to live seventy-five and a half years, about twenty-five years longer than a child born in 1900.

3. About 2.1 million people celebrated their sixty-fifth birthday in 1994 (5,600 per day).  In the same year, about 1.7 million people sixty-five or older died, resulting in a net increase of 385,000 (1,050 per day).

4. By 2030, there will be about 70 million older people, more than twice the number in 1990.

5. People sixty-five years and older are projected to represent 13 percent of the population in the year but will represent 20 percent by 2030.¹⁾

This shows how the demographic texture of this society will be gradually dominated by the older population.  Considering this social trends it is no wonder that many churches has had increased percentage of older membership in a few decades.

        Richard H. Gentzler mentions the characteristic phenomena of the older population.  First, older women outnumbers older men.  This proportion is conspicuous in middle older (75+) and oldest older (85+) than young older adults (65+).²⁾  Second, in 1994 remarriage ratio is doubled in older men compared with older women because older men can hardly live alone and because men tend to marry women younger than themselves.³⁾  Third, even though having one or more chronic symptoms, majority of older people has confidence in their health.  "According to results of the 1989 Health Statistics, nearly seventy-one percent of older adults living in the community described their health as excellent, very good, or good."⁴⁾  Fourth, the poverty rate for older people is almost the same as the other age group.  According to the statistics of 1994 the poverty rate for older population was 11.7 percent, while the poverty rate for sixty-four and below was 11.9 percent.  On the basis of such evidences, Gentzler asserts the necessity of eliminating the stereotypes concerning older people.  The myths which must be removed from our society are:

1. As people grow older, their ability to learn decreases.

2. Older adults want to disengage from life.

3. Older adults are in poor health.⁵⁾

Therefore, it is necessary to help younger generations be aware of the reality concerning older people and older generations live in a positive way.  In this respect the FACES statements are noteworthy.

1. Finding worth in one's being, not through having or doing.

2. Accepting one's life journey and faith story.

3. Confronting losses and acknowledge our gains.

4. Experiencing a new (or renewed) relationship with God.

5. Serving the needs of others.⁶⁾

⑵ church's unpreparedness for the ministry of aging.

        Many churches including my congregation are being filled with older people.  They are unburdened from child care, goal pursuit, preparation for future achievement.  They have much more time, money, and talents than other generations.  Furthermore, they are in the stage of maturing, so that they can contribute to the younger generations by their own wisdom more powerful and necessary than accumulated information and knowledge.  Therefore, we pastors should recognize the importance of older people within the church boundary and out, empower their own people to move toward the positive living even in the late life.

2. The Purpose.

        The purpose of this project paper is threefold. First, it is to encourage the older to tell their own experience. The older persons are usually silent in the church because they would not bother other people. The project could give an opening chance for them to speak in front of many, not in private.

        Second, it is to help the younger generations to understand the older people,  learn wisdom from them, and find out their needs. I and my young adults are willing to help the older persons. But we have no full understanding of our older adults, have little chance to learn from them, don't know how to help them.

        Third, it is to recognize the importance of the ministry of aging in Lubbock Korean UMC. When this congregation was first established in Lubbock, Texas, its members were twenties to forties. Now 19 years later after that they have grew older with the church. Twenties became forties, thirties fifties, and forties sixties. We have six older persons over sixty out of thirty adults. They are 20% of the whole adult membership. It is a new, if gradual, phenomenon considering nineteen years ago Lubbock Korean UMC had 0% of over sixties. In this respect it is, therefore, necessary for us to recognize how important the ministry of aging in Lubbock Korean UMC is and to find out how to deal with it.

II. Aging perspectives.

1. What perspective or theory guides this concern?

        I observe two theories may be appropriate for the situation of Lubbock Korean: contiunity theory and development theory.

        According to Robert C. Atchley the continuity theory of aging "first arose out of an examination of how elders cope with retirement, and how retirement influenced identity and self...In retirement their identities contained a strong element of continuity with the self of the past."⁷⁾  From that observation Atchley propose the continuity theory which "implies a vision of one's past, present, and future as interconnected."⁸⁾  Life is an non-stop evolutionary process of "the conscious, continuous, intentional development and maintenance of the human personality and self and the external arrangements that support them."⁹⁾  The goal of such evolution is growth.

        Atchley discerns internal continuity from external.  Internal continuity is the "persistence of a structure of ideas and memories...formed by the values, beliefs, knowledge, worldview, philosophy of life, and moral framework that are the core of the personality."¹⁰⁾  He identifies religious faith as taking an important role in the growth of internal continuity.  External continuity is the "existence over time of geographical location, relationship, and activities."¹¹⁾  Atchley points out religious activities will contribute to the enrichment of external continuity.

        The development theory of aging emphasizes the "connections between physiological characteristics, personality, the environment, and societal factors which intersect in ways that make it possible to identify and examine developmental tasks which persons experience as they move through the life span."¹²⁾  The characteristics of the older adult era is described as follows:

LATE ADULT ERA

   Integrity vs. despair

           Ego differentiation vs. work-role preoccupation

           Body transcendence vs. body-preoccupation

           Ego transcendence vs. ego preoccupation¹³⁾

By introducing the faith development model of James Fowler Vogel asserts that older people have much chance to enhance their own level of faith from "Synthetic-Conventional Faith" (Stage 3) to "Individuative-Reflexive Faith" (Stage 4) and "Conjunctive Faith" (Stage 5).¹⁴⁾  But not all wants to move to growth.  For this reason Vogel points out the necessity of reeducation to empower older men and women to "learn new roles and new ways of relating with others."¹⁵⁾  It is his assertion that when moving to the higher level of faith development older people grow toward making meaning, nourishing souls, and wholeness in spirituality.

2. What are the assumptions or knowledge about older adults that drives this concern?

        My assumptions before the action ministry were threefold. The first was that the older persons grieve losses. This implies I presumed they were grieving various kinds of losses rather than moving on through. The second was that the older persons are well prepared for retirement. I believed they were well informed, well prepared, ready to go on retired life. The third was that the older persons have adaptations with regard to aging. I presupposed they have been well adapted to getting older in various respects. Those assumptions were just personal based, non-reflexive knowledge. And they will be examined in the later section.

III. Theological perspective.

1. What theological perspective or issues guide this concern?

        Process perspective.

        I believe aging is a natural process.  Actually everything is moving and changing.  Just as process thinkers assert, process is actuality of all phenomena, natural and spiritual.  I want to opt a process perspective.

⑴ Doing and Being.¹⁶⁾

        Aging is considered losing sensations and activities.  It is true in some respect.  But in other respect when getting older you may obtain intuitions while losing sensational data.  You have probably worked for social recognition or self-satisfaction.  When you were young you had to move on and on for higher achievements, so that you might be under less enjoyment of what you were doing.  But if you are getting older and older, you may simply enjoy what you are doing.  In this respect old age is the time for enjoyment and celebration.

⑵ The Attainment of Peace.¹⁷⁾

        Throughout lifetime we are peaceless so many times.  Many components operate in our peaceless life.  From Christian perspective when you move toward your own direction you lose peace as St. Augustine of Hippo pointed out.  For this reason we regards God's call and following it as so important in attaining peace in our spiritual journey.

        According to process theory God's call is unique to everybody in every moment.  You don't need compare yourself with others.  If you respond to God's love, your response has itself value.  But many times you try to think your love with regard to contribution to many.  Your loving has itself meaning and value without regard to how significant you make contributions to the existence of God and neighbors.   In this way your spiritual journey passes naturally into peace.

⑶ The Contribution of Wisdom.¹⁸⁾

        The modern human beings tend to accelerate the accumulation of knowledge.  Computer has contributed to this phenomenon.  So younger generations tend to take older people as less competent in information society and as even useless.  But human life is sustained not simply by the quantity of knowledge but profoundly by the quality of knowledge, that is, wisdom.

        We Koreans are to respect the old because they have accumulated wisdom more precious than knowledge in constructing better society.  Younger generations have pursued some goals, so tend to view realities from such goal-pursuing perspective.  It is never easy for them to move beyond that perspective.  But older generation may stand and see from different perspective.  Their different perspective will inspire and enrich younger generations.  With regard to contribution to society by wisdom none of generation can match for the older generation. 

⑷ Dying.¹⁹⁾

        Dying is fearful.  We tears when we lose our beloved.  If you feel so painful at a certain death, you may deplore and deteriorate into depression.  But human living is not simply natural.  It is more than that.  It has the spiritual dimension.

        From Christian-process perspective dying is not disappearing but being accepted by God in eternity.  I have pondered how I must understand death.  If God really loves me, how can he allow me to perish?  What if I die suddenly in a flight or car or boat?  Where goes my endeavors to love, achieve, and sacrifice?

        A year ago Hangul & Computer the Korean software company was about to become bankrupt.  It was dying because many people including government officials used that program by illegal copies.  When Bill Gates tried to purchase that company and to eradicate the soil of Korean software industry, Koreans began to purchase the softwares of Hangul & Computer.  In recent the company has recovered its financial standing.  When it was not loved by people it was about to disappear.  But when people began to love it, it came to survive.

        Everybody knows Coke is not good for health.  But the company has lived for almost a century because many people throughout the countries have loved Coke.  No matter how vicious it is to our health, as far as loved by many people, it will survive longer.

        Likewise, any existence loved by God the eternal will live eternally, never perish.  In the face of immediate death we have nothing to comfort those in losses.  I feel deeply sorrowful.  But God is love, and his love is never ending. Whoever is loved by God the enternal will never perish but be cherished by God eternally, so that we may have courage to be and to die.  This is what we believe based on biblical witnesses and supported by process philosophy.

IV. Action ministry.

1. A meeting of 6 older persons and 6 younger adults.

        A meeting was held on Sunday Oct. 31, 1999. Participants were 6 older persons and 6 younger adults. We had three hour discussion guided by three main questions for the older people to answer I had already prepared. Older people were main speakers, but younger adults allowed to ask or comment. I designed that discussion not a free discussion lest we might get out of the focus to which we were planning to achieve.

2. Response of the invited.

        When I made phone calls to the anticipated participants for this meeting, all were curious about the purpose, "What for?" or "Why?" After my explanation was provided, the older people replied, "O. K. I will be there"; however the younger people still quest me, "Why me?" or "Am I supposed to be there?" With all weirdness we gathered together for the older adults talk we'd ever officially had in our church history.

3. Data on the participants.

age group	age	marital status	whom live with	education	job
the older people (60-65)	65	married	spouse	middle school	factory worker
	65	married	spouse	high school	self-employed
	64	married	spouse	elementary	housewife
	63	married	spouse	elementary	factory worker
	62	married	spouse	elementary	factory worker
	62	married	spouse	college (2 yrs.)	self-employed
the younger people (31-51)	51	married	spouse and 2 children	high school	housewife
	49	married	spouse and 1 child	middle school	housewife
	47	married	spouse and 3 children	middle school	housewife
	45	married	spouse	middle school	housewife
	31	single	-	now in PhD	student
	31	single	-	now in PhD	student

4. Questions

#1: What are the physical symptoms of your aging?

(This question is designed to identify aging around my older people.)

․vision problem

        The first responses were vision problem. One of them said, "We cannot see small letters without glasses. We are very thankful for our pastor that he deliberately prints the church bulletin with large letters on our behalf."

․avoid driving at night

        Most of the older adults responded they avoided driving at night, drive at daytime.

․arthritis/chronic pain

        All of them complained their muscle and bone pain.

․memory loss

        All of them agreed they were getting older from the perspective of memory problem. One of them said, "I am getting foolish and useless." Memory problem was, I found, attacking their usefulness.

․loss of acquaintances

        There were real grief and fear when the older persons lost their friends, family members, relatives, acquaintances. One of them said, "Death is no other's business any longer." They were seriously taking into consideration the death issue.

․slow to respond

        Older persons said in common, "We are slow to respond because of vision problem, hearing problem, and other physical hindrances.

#2: What are the significant issues of your life?

(This question is designed to understand their issues or needs.)

․retirement

        We spent almost two hours for the retirement issue. This signifies that my older adults are very concerned in it because their age is between sixty and sixty five. Two men who were running or preparing a small business were relatively pathetic in talking that issue but a lot concerned though. They believed they were not taught about retirement plan by their older adults because they were the first generation immigrants in the Northwest Text. In addition because of language problem they had been unable to access to any human resources concerning retirement related issue. They have just worked hard and saved some money for life after retirement. Contrary to my assumptions retirement issue was/is the biggest one for my older adults.

․health

        Most of the older persons were worrying about health care after retirement.

․fear of death

        All of them showed fear of death. Most interesting and touching was not that they were afraid of their personal disaster but that they worried about their spouse after their own death.

․meaning

        Most of them expressed regrets on their lifestyle which had been practiced over 25 years in America. They were so busy in getting job, earning money, raising children. One of the older persons said, "What have I done? I've just survived. I had not been faithful to God during the past two decades. I want to live more meaningfully from now on." My older adults They said the most important task of their life was/is to live meaningful lives with regard to God.

․loneliness

        All of the older adults revealed the most significant inner problem was isolation from children, friends, relatives, fellow Koreans. One said, "I overcome loneliness by prayer." But most of them seemed not to know how to overcome that problem creatively and positively.

#3: What are the advantages of aging?

(This question is designed to help them define their own aging.)

․freedom from child care

        The first and instant response was that they were free from child care.

․much time to learn and do something meaningful

        Most of the older adults answered that they had much time to learn the Bible and to work for the church if given any opportunities.

․discernment

        One of the older persons replied, "I could have discernment in seeing, thinking, responding something. I could keep tranquility in face of things at which I must have been mad when young."

․balance rather than excess

        One gentleman mentioned, "When we grow older, we come to know to eat properly, sleep properly, say properly. It is never easy for us to do so when young."

․generosity

        One gentleman said, "When I get older, I can understand what they are, forgive what they did wrong."

#4: What are the most difficult and regrettable in your life in America?

(This is designed to encourage them to give the younger wisdom in terms of those.)

․language

        All regretted they did not learn English so hard. One lady said, "Since 1975, my first year in America, I have worked so hard. But what have I done? I am not well communicable with English spoken people. If I did, I could have learned more precious things from this society." One gentleman warned against the young adults, "I worked as a factory worker for 25 years. What have I done? I've barely survived. If I learned English harder, I could have gotten a better job and been better prepared for retirement. Learn English as you can."

․job

        This was very related to language issue. One gentleman said, "Learn because you are young and get a decent job. That is to enhance your self-esteem and to calm down your economic pressure."

․communicability with their own children

        One lady said, "I have used Korean with my children in my house. But it was useless because they had no chance to speak Korean at all except talking with their parents and therefore because they were unwilling to speak Korean. We were unable to take with them during their teenage. It was so sad and terrible for us to be uncommunicable with our own kids. Teach Korean language and culture in the church unless you are not fluent in English."

․retirement

        All of my older persons said they were not told about retirement because they were the first generation in Lubbock. One of them warned, "Be well prepared for life after retirement."

․religiosity

        One lady said, "The most regretful was I was a seldom churchgoer. Be a faithful believer in your congregation. This is the only way for you to maintain and to flourish your life meaningful."

V. Did the activity achieve its goal or purpose?

        The purpose of this project was threefold. First, it is to encourage the older to tell their own experience. Second, it is to help the younger generations to understand the older people,  learn wisdom from them, and find out their needs. Third, it is to recognize the importance of the ministry of aging in Lubbock Korean UMC.

        In the three hour meeting the older persons talked their own stories from easy to tough issues: the younger persons could understand aging more realistically, learn wisdom from them, and identify what they need; and all participants began to understand how important the ministry of aging is. So all three goals were achieved.

VI. Did your aging perspective hold up?

        My assumptions before the action ministry were threefold. The first was that the older persons grieve losses. Contrary to my assumption, my older persons are planning manageable and meaningful life after retirement. The second was that the older persons are well prepared for retirement. Contrary to my presuppotion, they are not well prepared for life after retirement. The third was that the older persons have adaptations with regard to aging. Contrary to my guess, they are embarrassed with aging. Therefore, the answer is no.

VII. How did your theological perspective hold up?

        Process perspective is in general fit to the given situation. 1. Concerning 'doing and being' my older people are a lot of time to enjoy but don't know how to do so. 2. Concerning attainment of peace, they still have plan for retirement and a certain level of anxiety. 3. Concerning contribution of wisdom, yes, they definitely have wisdom. 4. Concerning dying, they want to prepare their own personal ending gracefully in intimate relationship with God.

VIII. Role of older adults.

⑴ supportive group of the pastor.

        One of the important role of my older adults is their being a supportive group of the pastor. I had a turmoil in my congregation and some of young tried to drive me out of the church last year. At that time they were my strong supporters. They are not well equipped in modern technology and physical swiftness. But they are strongly upholding the stability of the pastor-parish relationship.

⑵ teacher of life and faith.

        When I preach or teach, they confirm my sayings by taking examples in their own experiences. It is so powerful to make the young adults to move on to dedicated life to God.

IX. What did you learn about ministry with older adults?

        I learned four things. First, my assumptions of aging were different from what is really going on around them. Second, they are the sources and resources of my ministry of aging. Based upon my first and second discovery, for the ministry of aging I'd better talk with my older adults rather than presume on my own. Third, they need resources for handling their aged life. I need help them to access to the resources of aged life by translating them into Korean. Finally, I and they should work together with aging. I learn from them and help them to handle their own aged life. They learn from me many accessible resources of aged life and teach me how to grow older gracefully before God's presence.

X. Appendix (bibliography).

Carson Dorsia, ENGAGING IN MINISTRY WITH OLDER ADULTS, The Alban Institute

        Publication, 1997.

Gentzler Richard H., Jr. & Donald F. Clingan, AGING: GOD'S CHALLENGE TO

        CHURCH & SYNAGOGUE, The Discipleship Resources, 1996.

Atchley Robert C., "The Continuity of the Spiritual Self" in AGING, SPIRITUALITY AND

        RELIGION, edited by Melvin A. Kimble, Susan H. McFadden, James W. Ellor, and         James J. Seeber, Fortress Press, 1995.

AU Thomas, Cobb John B., Jr., "A Process Theology Perspective" in AGING,

        SPIRITUALITY, AND RELIGION, Fortress Press, 1995.

Vogel Linda J., "Spiritual Development in Later Life" in AGING, SPIRITUALITY, AND

        RELIGION, Fortress Press, 1995.

---

1) Dorsia Carson, ENGAGING IN MINISTRY WITH OLDER ADULTS, The Alban Institute Publication, 1997, p.6

2) Richard H. Gentzler, Jr. & Donald F. Clingan, AGING: GOD'S CHALLENGE TO CHURCH & SYNAGOGUE, The Discipleship Resources, 1996, p. 6.

3) Ibid, p. 7

4) Ibid., p. 8.

5) Ibid, pp. 13-4.

6) Ibid, pp. 16-21.

7) Robert C. Atchley, "The Continuity of the Spiritual Self" in AGING, SPIRITUALITY AND RELIGION, edited by Melvin A. Kimble, Susan H. McFadden, James W. Ellor, and James J. Seeber, Fortress Press, 1995, p. 68.

8) Ibid., p. 69.

9) Ibid.

10) Ibid., p. 70.

11) Ibid., p. 71.

12) Linda J. Vogel, "Spiritual Development in Later Life" in AGING, SPIRITUALITY, AND RELIGION, Fortress Press, 1995, p. 75.

13) Ibid., p. 76.

14) Ibid., p. 77.

15) Ibid., p. 79.

16) Thomas AU, John B. Cobb, Jr., "A Process Theology Perspective" in AGING, SPIRITUALITY, AND RELIGION, Fortress Press, 1995, p. 444.

17) Ibid., p. 452.

18) Ibid., p. 454.

19) Ibid., p. 455.

Preaching Biblical Wisdom in a Self-Help Society

Congregational Context

        congregation-location: Korean Americans, Korean students, and Angloamericans/ size: 25/ average age: 51/ occupations: businessmen, factory workers, waitress, students, housewives/ interests, challenges and strengths: all of my congregation are under 65.  Some are interested in retirement plan.  Some are seeking a job after graduation.  Some are unemployed.  All of them are to live christianly and in a transformed way.

Liturgical Occasion: new year service

Form of the sermon

        I begin with a story which draw the hearers' attention to the significance of attitude.  I arbitrarily selected seven typical qualitative principles for Christian life style pervasive through the Scriptures.  I arranged them according to alphabetical order from A to G.  In the conclusion I confirmed the significance of having right attitude.

Introduction

        While one sailing ship moves to the east, the other to the west, even if they are under the same wind condition.  What makes a difference between them?  It is the direction of each sail.  Because of this, under the same wind condition, the two ships may produce totally different consequences.

        Likewise, human life under the same condition differs according to one's own attitude: one lives a blessed life, the other a cursed life.  Just as important in sailing is not wind direction but sail's direction, so significant in human living is not human condition but human attitude to deal with it.

        For this reason Prover

bs 4:23 testifies, "Keep your heart with all vigilance, for from it flow the springs of life."  It means that your future is determined not by human conditions but by your attitude to them.  God gives you Blessings, but you have to prepare your soul sufficient enough to take them.  Therefore, you must extend your soul.  In order to extend your soul, what should you do?  You need A, B, C, D, E, F, and G.

1.      First, you need A, affirmation.

        In the desert a man had wandered for two weeks.  At last he found a house and fell down in front of it.  A missionary, the owner of the house, found and brought him into the house.  Due to his care, the man came to consciousness in a day.  The man gave thanks to him and asked him the direction to a big town.  When getting out of the house, the man saw a horse in the backyard and asked him, "May I borrow your horse?"  "Yes, you may.  But you must know that my horse is different from other horses.  If you say 'Thank you, God!', it walks.  If you repeatedly say 'Thank you, God!  Thank you, God!', it runs.  But if you say 'Amen', it stops."  "It's not a big deal," said the man.  The man began his journey by ride.  At first the man said, "Thank you, God!"  The horse began to walk.  But the man was not satisfied with its speed.  The man repeatedly said, "Thank you, God!  Thank you, God!"  The horse began to run so fast.  The man was so pleased.  By the way, a cliff showed up on his way.  The man shouted, "Woh  Woh!"  But the horse wouldn't stop.  At that moment the man remembered the missionary's word and said, "Amen!"  The horse stopped 3 inches right before the cliff.  The man sighed and exclaimed, "Thank you God!  Thank you, God!"

        This joke teaches us how important tongue is in our life.  A Korean proverb says, "A tongue pays off million dollars of debts."  Likewise, tongue is so important.  Nevertheless, we speak so easily without discerning if it would be blessing or curse.  But the blessed speak wisely.  They say positively.  Tongue is the mirror of the heart and the reflection of the mind.  Your speaking is directly related to your heart and mind.  Therefore, put your heart and mind under discernment, speak positively and wisely, my beloved.

2.      Second, you need B, belief.

        One speaks negatively since he/she has no belief in his/her heart.  When Jesus wanted to feed 5,000 crowd with two fish and five loaves of bread, Andrew, one of his disciple thought in doubt if he could really feed all those people (John 6:9).  But Jesus fed all people and made the disciples gather lots of leftovers.  When Jesus tried to revive the dead daughter of Jairus, the synagogue leader, spectators laughed at him (Mark 5:40).  But after saying to Jairus, "Do not fear, only believe," Jesus revitalized the girl (Mark 5:36).  When your calculation tells deficiency, when your life tells hopelessness, the Lord says, "Only believe."  The power to make you rich and eternal comes not from you but from the Heavenly Father.  Therefore, in amidst of deficiency and hopelessness, you don't need to say, "It's too late!", but must say, "Nevertheless, I believe God is with me."

3.      Third, you need C, commitment.

        Modern diseases are often derived from the heart.  Since the heart is sick, the immune system of the body is weakened, so you catch a cold, have a cancer, and so forth.  Why does your heart get sick?  It is because you don't entrust yourself to God.  Since you dont' entrust yourself to God, your body and soul gets sick.  Jesus said, "Come to me, all you that are weary and are carrying heavy burdens, and I will give your rest" (Matthew 11:28).  Psalms 37:5 testifies, "Commit your way to the Lord; trust in him, and he will act."  Commit your worries and plans to the Lord, trust in him, and he will act.

4.      Fourth, you need D, delight.

        There was a small woodworking shop in Ajuera, Costa Rica.  A visitor entered the woodworking shop.  The shop was just 40 feet by 12 feet wide.  It was a bed shop.  A heap of coarse lumbers were piled in the backyard.  A carpenter was making beautiful beds by those lumbers.  All beds were such strong and beautiful arts.

        The visitor appraised the carpenter's works.  "How many people work here?", asked the visitor.  "Two," replied the carpenter.  But the visitor couldn't find the other worker.  Then, the carpenter smiled and said pointing out heaven, "I work with God here.  God makes wood, I make bed."

        What is the source of delight, my beloved?  When you believe, "God works with me," you are full of delight.

5.      Fifth, you need E, expectation.

        You have expectations that tomorrow will be better than today, next month will be better than this month.  Without such expectations, you become pessimistic and have a negative attitude to everything.  Accepting Jesus necessarily entails cheerful expectations.  If you have good things, give thanks to God.  If you have bad things, give thanks to God, because he will make all things work together for good after all (Romans 8:28).  Therefore, live with optimistic expectations in this year, and the Lord will make all your wishes come true according to his will.

6.      Sixth, you need F, faint not.

        In life many things make you disappointed.  Failures always follow after you.  But the problem is not failure itself.  All great discoveries and inventions were made after multiple failures.  Therefore, the problem is not that you have failures in your life but that you assess consequences from a negative perspective.  Let's listen to Rev. Robert Schuller.

What is failure?

It does not mean that you are a failure

but that you have not yet arrived at the goal.

What is failure?

It does not mean that you have achieved nothing

but you have something to achieve.

What is failure?

It does not mean that your prestige is harmed

but that you just tried to do something courageous.

What is failure?

It does not mean that your way is wrong

but that you need try in other ways.

What is failure?

It does not mean that you are inferior

but that you are not perfect.

What is failure?

It does not mean that you wasted your life

but that you have good reasons to start over again.

What is failure?

It does not mean that you must give up

but that you must try harder.

What is failure?

It does not mean that you can never do it

but that it takes much longer to do it.

What is failure?

It does not mean that God deserted you

but that God has better plans for you.

        Dr. Thomas Crank said, "The basic measurement for success and failure is yourself."  This connotes, 'If you don't give up, you are not a failure; but if giving up, success gets away from you.'  Failing is human, but giving up is demonic.  Love fails but never gives up.  Whoever beholds God in amidst of failure will be given love, courage, and the divine plan, so that he/she will unfailingly achieve success.

7.      Seventh, you need G, giving glory to God.

        Mark Hartfield visited sister Teresa in Calcutta, India.  He spent a day with her looking around her ministry.  At the end of the day he said to Teresa, "You have too much things to do.  Have you ever been disappointed because your capacity is too limited?"  She smile and answered, "No, I've never.  I am called not for success but for faithfulness.

        My beloved, you are called not for success but for faithfulness.  Without knowing this, if you achieve success, you boast yourself and get arrogant.  Success may become a precipitator of destruction.  So Proverbs 16:18 says, "Pride goes before destruction, and haughty spirit before a fall."  Faithfulness is ours, success God's.  We sow, God harvests.  When knowing for what you are called, you can give glory to God.

Conclusion

        I have said to you seven principles of soul management.  Just as a pilot checks up every details on the dashboard, so check up your everyday life according to those seven principles, and you will bear ripe fruits in this year.

First, A. affirmation: "Do you have a positive attitude today?"

Second, B. belief: "Do you believe despite deficiency and hopelessness today?"

Third, C. commitment: "Do you commit yourself to God today?"

Fourth, D. delight: "Are you delightful today?"

Fifth, E, expectation: "Do you have cheerful expectation today?"

Sixth, F, faint not: "Do you see better plans of God today?"

Seventh, G, giving glory to God: "Do you give glory to God because of your own success today?"

        If you can say 'yes' to all those questions, you can manage your soul successfully.  If not, you must be wasting the precious resources of success given by God.  If you develop your soul, you will get wisdom, knowledge, senses to overcome all bad conditions and succeed in Christian living.

        Therefore, remember A, B, C, D, E, F, and G.  Check up your everyday life according to such seven principles.  Live positively.  Believe in God' power.  Commit yourself to God.  Be delightful.  Have cheerful expectations.  Faint not.  Give glory to God.  And God will lead your life to beauty and greatness.

Tne Social Ministry of the Church

I. "Towards a Definition and Understanding of Social Ministry."  What is Hessel's definition of social ministry and how is it related to his broader understanding of ministry?

        According to the author, social ministry is defined as the performance of the "function of faithful communities in response to God's grace" (p. 34).  Hessel is likely to use the word "social" not in a simple implication.  For her Christian existence is personal as well as social.  And human existence is fundamentally social.  For the author, Christian individual/personal transformation must include, be extended to and fulfilled by, social transformation.  Especially since the author's emphasis here is upon soical transformation, she prefers to take use of the word, "social-personal transformation," rather than 'personal-social transformation' or 'personal and thereafter social transformation' (p. 35).

        In the section "What Is Ministry?" of chapter 2 the author insinuates that Christian ministry has two grounds, essential and historical.  First, Jesus' message was emphasizing a "social-personal transformation" rather than only personal (p. Ibid.).  Social dimension is embedded in Jesus' teachings, parables, metaphors, ethics.  Therefore, our social ministry must include, be extended and fulfilled in relation to, "sociality" (Ibid.).

        Second, from its very beginning the New Testament Church exercised Christian social praxis.  In amidst of desperate endeavor to obtain conversion she never forgot social concerns.  So diakonia, the servanthood within and without, was emphasized with, leutourgia, kerygma, didake (p. 36).  The author indicates "the earliest urban churches stressed: (1) almsgiving or generosity to the poor, (2) support of the sick, the infirm, and the disabled, (3) support of widows and orphants, (4) care for missionaries and churches in poverty, (5) care for prisoners and humane treatment of slaves, (6) disaster and famine relief throughout the known world, (7) furnishing work and insisting upon work, and (8) proper burial of the dead and prayers for the welfare of their souls" (p. 37).  Considering that the early Christians lived under totalitarian government, those kinds of social practices were amazing.  Therefore, we must and can do our social ministry much more.

        From these two grounds social ministry is the very existence of Christian identity and the genuine expression of Christian faith.  Nevertheless, contemporary churches have lost such strong tradition in the sense that we have strongly stressed liturgy and preaching, education, pastoral care, empowering lay ministry, while less concerned in social service, community organization, public policy action, institutional governance (p. 19).  What the author tries to point out the contemporary churches' flaws is, "We do so well inside the church or are living good personally but less involved in the community structures.  This proves how deeply unbalanced our ministry has been going on.

        In my view, the author is likely to take into consideration the word, 'ministry,' which came from the Greek word, 'diakonia,' as the inclusive one among the four Greek notions, leutourgia, kerygma, didake, diakonia.  By her definition of social ministry she tries to show how our churches has been deviated from the essential and historical grounds.  When we pay due attention to both sides, ministry within the church and without, we are able to do our own ministry in appropriate balance.

        In 1970s and 80s Korean society had struggled with military despotism.  At that time most Korean Christians were accused, "You are extremely selfish," because they shrank from the arena of political and social struggles.  Somewhat likewise, contemporary churches tend to reduce Christianity to the 'private' arena (p. 27) in the sense that they failed to make "corporate social responsibility" (p. 172) in relation to the broader community in which they have been already involved and nurtured.

II. "A Theology of Social Ministry."  How does theological reflection inform Hessel's understanding of social ministry?  What would you say is his core theological base?  How do you respond to his theology?  How does it speak to you and to your church?

        At first Hessel's following remark enables us to hold grasp of what her conception of God is: "since God is radically social, all modes or dimensions of ministry are social in ways that encompass both personal growth and political responsibility.  Congregation must develop the modes of ministry with intentionality and competence, so that ministry contributes to social transformation as well as human fulfillment, to health of community and country as well as to congregational renewal, to local/global action as well as to church growth" (p. 8).  This means that God concerns whole things, so that such conception of God enables us to view our ministry from the holistic perspective.

        The author focuses on Jesus' ministry which can be characterized as the historical reality of the servanthood.  According to him Jesus was "the one who 'came fnot to be ministered unto, but to minister' (Matt. 20:28), and whose life embodies Isaiah's description of the oppressed Servant.  The Lord washed the disciples' feet (John 13), embodying in this lowly service a new social self.  He became poor that we might become rich toward others (II Cor. 8:9)" (p. 35).  That is to say, Jesus opened the social-personal interpretation of God's word and the ministry for a social-personal transformation.

        From such basis the author asserts, "Every Christian is called to serve the least, the lowest, the lost, to live for near and distant neighbors as a sacrifice of praise, to do justice, to love mercy, and to walk humbly with God.  The liberated servant people 'faithfully bring forth justice' and do not waver until true justice is established on the earth (Isa. 42:1-4)" (p. Ibid.).  In this respect our ministry cannot end with simple proclamation about the poor, the oppressed, the disavantaged, but go further to make God's liberating proclamation effective all over the world.  For this reason the author asserts, "Liberation from oppression and poverty is a central theme of the Bible" (p. 102).

        When we read God's heart and mind behind the biblical passages, our faith in God necessarily entails hermeneutics of suspicion and social interpretations (pp. 103-4).  If we have Christ's mind, namely God's mind, the author asserts six theological bases.

        First, "Hope in God's Future" in the sense that we are all sinful and helpless because of our sins (pp. 60-61).  Second, "Justice for the Poor and Oppressed" in the sense that justice is the social extension of love and that love is  fulfilled together with justice (pp. 61-64).  Third, "Love of Near and Distant Neighbors" in the sense that love is a "revolutionary language" which empowers us to go toward all humankind beyond narrowly closed solidarities (pp. 64-66).  Fourth, "Care for Nature" in the sense that our love duty should be extended to ecological systems as far as we are part of the created world (pp. 66-70).  Fifth, "Responsible Use of Power" in the sense that we are given some power in order not to use it autonomously but share it with all of neighbors, near or distant (pp. 70-72).  Sixth, "Participation in Community" because "by the grace of God and with help from our friends we are transformed, though slowly," and "given the bond of the Spirit which enables us to live faithfully" (pp. 73-74).

        From my view Hessel's reflection of social ministry is much emphasis on social dimension, because human life is fundamentally social, because God is social in all and every sense, and because we know our personal transformation should be extended to and fulfilled by social transformation.  In addition, she indicates how social ministry may contribute to personal transformation.  But I think the service for neighborhood is one of the four fundamental elements of the church, diakonia, didake, kerygma, leutourgia.  I have in question whether the importance of diakonia is emphasized duly.

        In my church social ministry are a few: the Korean Language Institute for children in Lubbock city, the bimonthly festival with Texas Tech students, the Thanksgiving celebration and Christmas Party with Korean neighbors in Lubbock.  Except them, my and lay ministry has focused on inreach mission, my sermons and educations has been on personal transformation, we have less organizational approaches to social structures.  This shows why I should be indebted by Hessel's teaching of social ministry.

        Nevertheless, there are some ambiguities in discerning who are the poor and who are the rich, who are the victims and who are the victimizers, and who are the oppressed and who are the oppressor.  Sometimes we are on the one side, while other times we are on both.

        In addition, social behaviors are much more complex, so that we can never easily separate personal from social and vice versa.  Personal transformation includes some degree of social transformation.  So what we can say is, "Some are less social, while others are much social."  Hessel needs some careful elaboration of her writing.

III. "Social Ministry in the Life of the Church."  Describe Hessel's perception of the role of social concern in the life of the church.  How does it relate to an understanding of the church, and how does it reflect the life of your church and ministry?

        According to Hessel, the life of church is analyzed as follows:

        "Nuture         Gifts of the Spirit and  Mission

        (Inreach)               Marks of the Church            (Outreach)

Preaching and Teaching Kerygma (Telling)               Evangelism

Servanthood within             Diakonia (Doing)               Servanthood without

(Care for brothers and sisters)                                (Social service and social action)

Life together within             Koinonia (Being)         Life together without

Worship                 Leutourgia (Celebrating) Festival" (p. 36).

        This analysis shows that social ministry (=outreach ministry) is as much essential as church-centered ministry (=inreach ministry) and therefore that it is not an option but the necessary part of Christian ministry.  The author explains the life of the church in four points.

A. "Social Dimentions of Liturgy" (p. 79).  Christian liturgy is the celebration of our responsive encounter with God who do gracious works to us.  The author mentions Christian liturgy in three respects: "knowledge of God," "public prayer," and "shared ministry" (pp. 82, 85, 88). 

a. Knowledge of God.  Hessel asks, "Who is God?  What God images are usually employed in our prayers, hymns, Sacraments, and rites of passages?...What does God do?" (pp. 83, 84)  If we answer to those questions, we hold grasp of our knowledge of God which integrates us consciously and which enables us to be equipped effectively for doing our social ministry.

b. Public Prayer.  According to Hessel, worship is a public act in relationship to God rather than a private act (Ibid.).  So Christian worship as a public act must have "public concerns; its purpose is not to withdraw from but to move us into public life again," to reaffirm "our common humanity, our unity beyond separatedness, our linkage as strangers become friends by the grace of our Lord Jesus Christ" (Ibid.).  Therefore, in public prayer we must move from privatized to public-social confession (p. 87).  Just as, “when teaching his disciples to pray, Jesus stressed the power of God to meet daily needs, to unshackle the oppressed, and to make peace," pastors must educate themselves and lay people to express social concerns in public prayer.

c. Shared Ministry.  The author asks, "Is it a sanctuary from the world or a sanctuary for the suffering world?" (p. 89)  Quoting Num. 35, she asserts, "It is still necessary for the church to offer refuge to violators of unjust law or potential political prisoners" (Ibid.).  Our liturgy must include social dimension which privides the world with real care and love beyond differences of religion, class, race, denomination...and so forth (pp. 89-92).

B. "Liberation Bible Study and Preaching" (p. 93).  The author explains Bible study and preaching in seven respects.

a. Christological in Content.  The author asserts that preaching must be "Christological insofar as it communicates the grace of our Lord Jesus Christ, that is, "a firm and sure knowledge of the divine favor toward us, founded on the truth of a free promise in Christ" (p. 93).  But she means by the word, christological, not a crusade type but a confessional (cf. 94).

b. "Interpreting Current Social Issues Prophetically" (p. 95).  In order for our ministry to be fully social, our Bible study and preaching must develop "disciplined theological reflections", "clarify issues and orient action" (Ibid.).

c. "Stressing Christian Social Values and Virtues" (p. 96).  Bible study and preaching is the effective tool for social values and virtues.  So when we interpret biblical passages, we must, "Declare the gospel in the vernacular...", "Exercise imagination...", "Speaks to contemporary personal-social needs," and "Draws on spiritual experience and folk wisdom" (Ibid.).

c. "Developing a Social Hermeneutic" (p. 97).  Hessel asserts, "The firm basis for all social preaching and Bible study is careful interpretation of the human-social meaning of biblical texts" (Ibid.).  She summarizes the contemporary hemeneutical discoveries in threefold: 1. "The Bible itself resulted from the interaction between inherited tradition and situational viewpoint" (p. 98); 2. "The prophets and then Jesus reasserted the earlier covenant consciousness over against the royal, priestly consciousness" (p. 99); 3. "The biblical narratives, symbols, codes, poems, parables offer words of promise, judgment, and hope that pertain to individuals...and to whole communities" (Ibid.); 4. "The New Testament message assumes the covenant content of the Old Testament message, as it addresses people living under political and religious oppression" (p. 101); 5. "Liberation from oppression and poverty is a central theme of the Bible" (p. 102); 6. "What w bring to Scripture conditions what we draw from it" (Ibid.); 7. "The active community of faith brings to its interpretation of biblical texts an 'exegetical suspicion' that important social realities have not been taken into account in prevailing interpretation of the Bible" (p. 103); 8. "Socially critical and liberating interpretation of Scripture permits no hermeneutical suspension of the hopeful biblical ethic" (p. 104); 9. "The alternative posed here is not to abandon historical-critical study, but to bring the critical tools into a larger context which also explores the human-social situation in which we read the text" (Ibid.); 10. "At the center of all biblical interpretation is the politics of God" (p. 105).

C. "The Church as an Educating Community" (p. 109).  Hessel asserts, "Congregations are schools of Christian living which teach by doing (or not doing) mission/ministry" in order for believers to "wrestle with dilemmas of our human-social situation under the guidance of just mentors, and to experience a holistic congregational life-style that dynamically links worship, nurture, and witness" (Ibid.).  Therefore, Christian education has a long-termed purpose which is "to equip persons of all ages to encounter the Word of God, to receive the gift of faith, and to express basic qualities of faithfulness inside and outside the church, that is, to learn how 'to do justice, and to love mercy, and to walk humbly with God' lifelong (Micah 6:8)" (p. 110).  The subject matters of Christian education is "God's faithfulness toward humanity and our responsive trust and loyalty" (Ibid.).  Christian education is a circular process of "awareness-analysis-action-reflection" (p. 111).

        Christian education should overcome conventional views and be oriented toward social dimensions (pp. 112-114).  If so doing, "Christian educators face important choices of focus, setting, and method, here stated in terms of shifting from educational efforts...to educational approaches" (p. 115).  Hessel suggests "A Framework for Peacemaking Education with Adults" (p. 118) as follows: 1. "Recover the biblical vision of shalom and retrace the outlines of the biblical story with awareness of this theme" (Ibid.); 2. "Clarify the realities of the human-social situation that enhance or block shalom" (p. 119); 3. "Identify specific policy choices and issue-oriented action opportunities" (p. 120); 4. "Clarify middle-range norms...which comprise a framework for thinking through specific decisions" (Ibid.).

D. "Resocializing Pastoral Care and Lay Ministry" (p. 124).  Hessel comments on the contemporary pastoral care as follows: "Several practical theologians have criticized the clinical pastoral education movement for its indifference to theological norms, its anti- intellectual stress on feelings and emotions, its upper-middle-class bias, its lack of attention to the social dimensions of personal troubles, and its fondness for one-on-one counseling at the expense of both Christian education and social action.  While the movement has helped to humanize pastors and other church leaders by enabling them to help others become more psychologically self-aware, it has deflected attention from a whole ministry of shepherding" (p. 125).

        But for the author, "the church as a social system can become an effective community of moral discourse, a learning-growth center that leads forth into newness, a nurturing-preserving fellowship, or reparation center, and a source of empowerment which prevents demoralization and nurtures responsible freedom" (Ibid.).  For this reason Hessel prefers a social approach to pastoral care which "proceeds as congregations learn how to affect power and systems as much as...personal spiritual well-being" (p. 126).

        In so doing the author points out the importance of establishing "a covenant group" for communal, not private, pastoral care (p. 129), of community structures (pp. 130-1), of caring for (p. 131-2) and "attending to care structures" (p. 132), of "leading anxious congregations" (p. 133).  She delineates practical steps for communal pastoral care as follows: 1. "Let us reduce the rhetoric and explore basic on-the-job ethics in our efforts to empower lay ministry" (p. 138); 2. "Well-designed support groups to empower lay ministry are likely to crystallize the vocational crisis of some participants" (p. 139); 3. "Most adults in the church will be disinterested in the previous option, either because they are reasonably happy with the work they have, or dare not leave their 'secure base' of current employment" (p. 140); 4. "At the same time such groups must not be naive about the possible consequences" (p. 141); 5. "Finally, congregations have a liturgical responsibility to pray for workers in various occupations" (p. 143).

        In my view Hessel's perception of the role of social concern in the life of the church enables us to establish an understanding of the church which is strengthened in outreach mission.  The life of my church and ministry is very weak in outreach programs because I as a pastor have been taught mainly about conventional views of the church.  Due to Hessel's teaching I am challenged to do my ministry in Lubbock keeping balance between inreach and outreach mission.

The Church and Aging 2

 Section A: Critical Events in the Lives of Older Persons

        According to Melvin A. Kimble there may be three critical events in the lives of older persons: crisis of meaning, life-review, suffering and dying.

1. Crisis of Meaning.

        Kimble first points out that meaning of life is universally significant to everybody.  He maintains, "Increasingly more people today have the means to live, but no meaning for which to live. An individual throughout her or his lifespan is motivated to seek and to find personal meaning in human existence."¹⁾

        And then he mentions the meaning issue is typically important to the elderly people. He indicates, "The shockingly high suicide statistics among older adults provide a disturbing commentary on the apparent 'existential vacuum' that many oder adults experience in their last stage of life" since "this state of inner emptiness appears to be one of the major causes of depression and despair."²⁾

        Finally the author points out the lack of symbols which "facilitate confrontation with and acceptance of the natural process of aging and dying," so that the elderly may have "the expression of guilt without absolution, of isolation and alienation which have forgotten God's covenant promise and relationship as well as its expression in the household of faith, and of suffering that is void of meaning and only devalues and debases the sufferer."³⁾ Kimble asserts the necessity of helping the elderly to connect God's unconditional love and "life's ultimate meaning."⁴⁾ He explains, "Older persons need a sense of meaning in order to continue to struggle and cope with the eroding and debilitating diminishments that aging and growing older eventually introduce."⁵⁾

        For this reason he maintains that the "faith community is the proclaimer of that message concerning the meaning of life."⁶⁾

2. Life-review

        Kemble explicates the term "life-review" as a "past scanning function that reclaims the past."⁷⁾ In this respect everyone has life-review throughout entire life. The older persons have the critical moment in life to scan what has been going on in their own life. However, they have memory loss which is the stumbling block for them to integrate meaning from past events.

        The author asserts, "Life-view has proven to help maintain a higher level of functioning, an increase in mental alertness, a greater sense of personal identity, and a reinforcement of coping mechanisms."⁸⁾ But he admonishes, "Persons who reflect deep feelings of being depressed, for example, should not engage in this process, but referred to an appropriate professional counselor."⁹⁾

        Kemble points out the importance of life-review as revealing "God's presence in people's lives. Faith is the recounting of God's presence and love in the journey through time."¹⁰⁾ He maintains we need "responsive listening as a person shares the story of his or her life," lest that a life-review process may not end with a "sentimental journey back through time."¹¹⁾

3. Suffering and Dying

        Kemble acknowledges suffering and dying is a natural and inevitable phenomenon. But he believes that "it is possible to fashion positive meaning out of unavoidable suffering, meaning that even ennobles the sufferers."¹²⁾ So he maintains we need challenge the elderly to hold up "faithful endurance and patience in suffering."¹³⁾ He points out the important role of rites and rituals, such as sacraments, prayers, and anointing with oil, through which the elderly may understand "suffering within the declaration of God's sustaining love."¹⁴⁾

        The author asserts older persons should be challenged to confront their own dying and death. First, they need accept dying and death as a "natural part of the created order of life."¹⁵⁾ And then pastoral care-givers need assist dying older persons to "prepare spiritually for death" and to conclude life not as a "destructive negation of its meaning."¹⁶⁾

Section B: Coping Resources

1. Concerning crisis of meaning.

        Coping resources to overcome crisis of meaning may be intergenerational programs, learning programs, and worship programs.

a. intergenerational programs.

        One of the characteristic factors the older people feels this crisis is that they are segregated by younger generations. So Carlson suggests: ① "bringing youth and age together"¹⁷⁾ to connect the generations, ② "supporting adult children with aging relatives"¹⁸⁾ to connect each generation in a larger concept of family, ③ "helping grandparents with their opportunities and challenges" to make them grow as support groups rather than the supported¹⁹⁾, and finally ④ "developing extended families"²⁰⁾ through the congregation to "bring generations together in a natural, meaningful way."²¹⁾

b. learning program.

        Life is a lifetime process. It is no exception for the older people. Carlson suggests several programs for older learners: ① "learning at home" providing solitary learners with "increased access to learning materials, such as books, newspapers, television, and computers,"²²⁾ ② "individual mentoring" for older persons, for example, to "work with younger people such as confirmation students,"²³⁾ ③ "organized classes,"²⁴⁾ and finally ④ "camp 60"²⁵⁾ more or less.

c. worship programs.

        Many of older people can hardly go to church every Sunday. So they need special care such as "private worship in home environment,"²⁶⁾ special "worship through celebrations and ceremonies."²⁷⁾

2. Concerning Life-review.

        Life-review needs careful and responsive listeners such as pastors, peer-groups, volunteer care-givers, and professional counselors. I believe pastor needs to organize the elderly ministry committee which supports older persons to recount their own past with integrity and meaningfulness in relationship to God's love and grace.

3. Concerning Suffering and Dying.

        The suffering or dying elderly persons may be in home boundary. Donald Clingan suggests such services as ① "telephone reassurance", ② "tape ministry", "visitation", ③ "companion services" as simple visit or social contact, ④ "home chore services", ⑤ "minor maintenance and repair services", and ⑥ "parish nurse services."²⁸⁾ I believe that listening not simply is bound to physical hearing but includes responsive loving and care giving which enables the cared to find God even under suffering and dying situation.

Section C: The Minority Elderly

1. Description

        Dr. Maldorado characterizes the life of the minority elderly in one sentence, "The ethnic minority elderly is a very special population which has long struggled for recognition both within its own communities and especially in the broader population."²⁹⁾

        The marginality of the ethnic minority elderly is social, political, and economical "throughout their lives, especially before the reforms of the 1960's...Their lifelong experience of marginality apparently generated coping resources and skills which helped them survive the pre-civil rights era."³⁰⁾ For this reason Dr. Maldorado suggests that their accumulated know-how to overcome marginality may be helpful for the white elderly.

        Dr. Maldorado understands "racial composition has been a most significant factor in their lives" with the experience of "being nonwhite in a society historically dominated by the white population."³¹⁾ Racial issue has not worked solitarily but with socioeconomic factors. For this reason he wants to pay attention to the larger context of historical and social reality.

        Dr. Maldorado points out, "Extreme financial limitations and poor health reflect their reality; lower educational attainment and lower status employment histories provide limited resources for old age."³²⁾ In old age the ethnic minority are now confronted with the consequences which has been socially and economically marginalized by the mainstream society.

        Dr. Maldorado divides pre- and post-civil rights period. In the pre-civil right period the ethnic minority had to suffer "personal prejudice, housing and educational segregation, and discrimination in the business and work place" and now "enter old age with all of the socioecomomic limitations produced by those experiences."³³⁾ After the civil right movements they "turn to the minority family, the elderly recognize the financial limitations of that unit and refuse to impose an even greater load upon it. Thus, they turn to the formal human service system. However, their experience there is not necessarily positive."³⁴⁾

        According to Dr. Maldorado, as the ethnic minority elderly "confronted serious physical and material needs, they turned to personal adaptability and ingenuity. They developed practices of mutual assistance among friends and neighbors, and found the minority church to be an extended network of helpful colleagues. But most of all, the minority family, especially in its extended form, emerged as an important vehicle for meeting the immediate needs of its members."³⁵⁾

        Dr. Maldorado also indicates that the ethnic minority elderly have had "internal conflict, emotional stress, personal pain, and broader questions of meaning and justice."³⁶⁾ The historical context of racial discrimination "challenged the person's pride, self-respect and mental health."³⁷⁾ The ethnic minority elderly had the "pain experienced in not being able to provide as fully for the needs and dreams of one's family."³⁸⁾ They had to struggle to find "meaning in a world-known to be unjust and painful."³⁹⁾ They also "faced other stresses of life which are more universal such as illness, death, separation, loneliness, intergenerational tensions, and marital and family crises."⁴⁰⁾ So they had to develop a "strong sense of worth and purpose which translated into a strong determination to survive"⁴¹⁾ through religious faith, faith communities, religious activities, ethnic minority communities, and family the most important part of all the resources and the center of coping all the obstacles.⁴²⁾ Especially family is the greenhouse to nurture and help them "cope with the b갬der society," provide an "important sense of identity," pride, motivation for each individual "willing to face many indignities and to work in humble positions in order for the family to make it."⁴³⁾

2. How their experiences might be helpful in ministering to them as well as to the Korean elderly.

        The study of Dr. Maldorado illuminates how we Korean pastors minister for their elderly people's sake. They as minority were marginalized by this society, racially discriminated, socially and economically inaccessible to resources. They had to struggle with such problems as language, job opportunity, pride, self-respect, health, and so on. For the Korean elderly family is the center for survival, identity, pride, and motivation. The concept of family is very similar to the Hispanic version. I believe that they astonishingly have much more shared experiences with the Hispanic elderly than any other ethnic group.

        However, the role of church is as much important as family to the Korean elderly. According to the statistics of GBGM over 80 % of Korean population go to church. When they came to America, they were first introduced to family or pastor and church without which they could not seek job or do business. Before the civil rights era, their dependence upon local churches might be higher than now since Korean society had extremely limited resources and since its ethnic churches was the very center of almost all resources. By help of church the strong support system Korean could survive and even prosper.

        At another level, the Korean elderly has had Noh-in-hoi (the elderly assembly) for the purpose of fellowship. It is not quite stronger than family or church but consists of the partial texture of the Korean elderly. In addition there exists no elderly assembly in small cities like Lubbock.

        On the whole the study of Dr. Maldorado is very helpful for constructing the theology for the Korean elderly, and the skills and experiences of the Hispanic elderly are the resourceful data for the ministry for the Korean aging.

Section D: The Ministry of the Church with the Elderly

        I select "nurturing lifelong learning" suggested by Donald Carlson. According to him, there are several ways for the elderly to learn such as "learning at home," "individual mentoring", "organized classes."⁴⁴⁾ The ways applicable to my congregation are organized classes and learning at home. I plan to provide elderly internet education to the Lubbock Korean any of whom has no opportunity to learn computer and internet at all.

        They are inflicted by lonelieness which is further precipitated by lack of information. The Lubbock Korean elderly have no chance to watch Korean drama or news via TV channels and to hear radio broadcasting while the Korean elderly in metropolitan cities such as L.A., New York, Chicago..., and so on. Even Korean newspapers are delivered a few days or weeks later. For this reason internet education is significant for the Lubbock Korean elderly. They think difficult to learn computer, so that they hesitate to move on. As I believe, internet skills are very simple, and they can learn without much difficulty.

        In addition after retirement they are deprived of social activities. They may be imprisoned at home or prone to meaningless time killing. Their lonelieness will be aggrevated. Via internet they can, however, get information they need, meet friends all over states or countries, participate in Christian mission such e-mail counsel, e-mail prayer. Even if unable to church because of health problems, they can enjoy learning at home, reading/hearing/watching sermons on the internet.

        For this specific ministry I'd like take the follow-ups of Carlson: ① "surveying needs", ② "determining content", ③ "locating leaders", ④ "time and length of courses", ⑤ "location of courses", ⑥ "promotion of courses", ⑦ "evaluation."⁴⁵⁾ I think all those follow-ups applicable to facilitate the internet ministry of the Lubbock Korean elderly.

        There are approximately 25 older people outside my congregation. I suppose most of them are unfamiliar to telecommunication via internet. Some of our elderly educated in internet will be able to help them learn and communicate with one another. They can retrieve pride, self-esteem, and meaningfulness by doing the internet ministry for God and neighbors.

---

1) Melvin A. Kimble, "Pastoral Care" in AGING, SPIRITUALITY AND RELIGION, edited by Melvin A. Kimble, Susan H. McFadden, James W. Ellor, and James J. Seeber, Fortress Press, 1995, p. 137.

2) Ibid.

3) Ibid., p. 138.

4) Ibid.

5) Ibid.

6) Ibid., p. 139.

7) Ibid.

8) Ibid.

9) Ibid., p. 140.

10) Ibid.

11) Ibid.

12) Ibid., p.141.

13) Ibid.

14) Ibid.

15) Ibid., p. 142.

16) Ibid.

17) Dorsia Carlson, ENGAGING IN MINISTRY WITH OLDER ADULTS, The Alban Institute Publication, 1997, p.23.

18) Ibid., p. 25.

19) Ibid., p. 28.

20) Ibid., p.30.

21) Ibid., p.31.

22) Ibid., p.28

23) Ibid., p.39.

24) Ibid.

25) Ibid., p.43.

26) Melvin A. Kimble, "Pastoral Care" in AGING, SPIRITUALITY AND RELIGION, edited by Melvin A. Kimble, Susan H. McFadden, James W. Ellor, and James J. Seeber, Fortress Press, 1995, p. 236.

27) Ibid., p. 237.

28) Richard H. Gentzler, Jr. & Donald F. Clingan, AGING: GOD'S CHALLENGE TO CHURCH & SYNAGOGUE, The Discipleship Resources, 1996, pp. 90-92.

29) David Maldorado, Jr., "A Framework for Understanding the Minority Elderly," Low-Income, Minority and Rural Elderly, edited by E. O. Schuster (Ypsilante: Geriatric Education Center of Michigan, 1989), p. 2.

30) Ibid., p.2.

31) Ibid.

32) Ibid., p.4.

33) Ibid., p. 9.

34) Ibid.

35) Ibid., p. 10.

36) Ibid.

37) Ibid.

38) Ibid.

39) Ibid., p. 11.

40) Ibid.

41) Ibid.

42) Ibid., pp.11-13.

43) Ibid., p.13.

44) Dorsia Carlson, ENGAGING IN MINISTRY WITH OLDER ADULTS, The Alban Institute Publication, 1997, pp. 38-39.

45) Ibid., pp. 40-43.