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““““세상의세상의세상의세상의 희망희망희망희망””””

David Kagiwada David Kagiwada David Kagiwada David Kagiwada & NAP& NAP& NAP& NAPAAAADDDD SundaySundaySundaySunday 데이빗데이빗데이빗데이빗 가기와다가기와다가기와다가기와다 및및및및 아시안아시안아시안아시안 사역사역사역사역 주일주일주일주일

September 12, 2010 And

NAPAD Ministry WeekNAPAD Ministry WeekNAPAD Ministry WeekNAPAD Ministry Week 아시안아시안아시안아시안 목회목회목회목회 주간주간주간주간

September 13 - 18, 2010

Dr. Dr. Dr. Dr. Timothy LeeTimothy LeeTimothy LeeTimothy Lee,,,, ModeratorModeratorModeratorModerator <<<< Rev. Paulo LealaRev. Paulo LealaRev. Paulo LealaRev. Paulo Lealaitafeaitafeaitafeaitafea, Newsletter Editor, Newsletter Editor, Newsletter Editor, Newsletter Editor>>>> August 20August 20August 20August 2010101010 Dr. Geunhee Yu, Executive PastorDr. Geunhee Yu, Executive PastorDr. Geunhee Yu, Executive PastorDr. Geunhee Yu, Executive Pastor 130 E. Washington St. Indianapolis, IN130 E. Washington St. Indianapolis, IN130 E. Washington St. Indianapolis, IN130 E. Washington St. Indianapolis, IN 4620462046204620 Website: Website: Website: Website: www.napad.netwww.napad.netwww.napad.netwww.napad.net

Kagiwada Sunday, Moderator’s Message

What’s afoot in NAPAD these days?: New Bylaws and Board of Directors In Korea there is a saying that in ten years, even rivers and mountains change. It has been ten years since my first stint as NAPAD moderator. What change, if any, has occurred to the NAPAD in the past ten years? To answer this question, I pulled up a digital copy of the moderator’s mes-sage I had written in February 2001. The title of that message was similar to the title of this message. The only difference lies in the subtitle. In the earlier message, the subtitled was one word—“transition.” Under theme of “transition,” the message gave a thumbnail sketch of how the NAPAD grew as a community from the 1970s till the end of the 1990s. It mentioned the pioneer work of Harold Johnson, David Kagiwa-da, and Soonggook Choi, without which Asians and Pacific Islanders could not have coalesced into a distinct community. The message highlighted the founding in 1992 of the office of the Executive Pastor for North American Asian Ministries, housed in the Division of Homeland Minis-tries, and assumed by Dr. Geunhee Yu. It noted that by the end of the decade, the NAPAD had grown significantly in number, from eight con-gregations to fifty, and that the community was seeking to achieve two objectives. One was to find a way to better train ministers for first-generation Korean churches, which constituted the bulk of the NAPAD community. The other was to seek a way to reposition the office of the Executive Pastor, so that it would better integrate with the larger church and be made more accountable to the Executive Council of the NAPAD. The message closed on a hopeful note, looking forward to a day when both these objectives would be met. So where are now? On the goal of finding a better method to train ministers for first-generation Korean mi-nisters, some progress has been made, thanks in part to efforts of Brite Divinity School and Disciples Seminary Foundation. But much more re-mains to be done. More progress has been made on the other objective. In April 2009, the General Board of the Christian Church (Disciples of Chris) adopted a motion to move the Executive Pastor’s office out of the DHM and make it a distinct general unit accountable to the NAPAD and the General Board. In step with this change, the NAPAD adopted corres-ponding measures at its Convocation held in Seattle, Washington, on Au-gust 4–7. The Convocation passed an amended Bylaws and elected a Board of Directors who will implement the General Board’s decision. A historic transition. So in the past ten years, the NAPAD landscape has been reconfigured significantly. We have reached new heights—or gone into deeper waters. We are in for new excitements and more work. Thanks be to God!

Rev. Tim Lee NAPAD Moderator

From Executive Pastor: 친애하는친애하는친애하는친애하는 제자회제자회제자회제자회 가족가족가족가족 여러분여러분여러분여러분,,,,

By the grace of God and your prayerful support, we had another successful, highly inspirational, and more specifi-cally history-making Convocation on August 4-7 in Seattle. About 200 representatives gathered to celebrate, worship, fellowship, and study-Bible under the theme, Be Hope for

the World. NAPAD approved new Bylaws and elected a new Board of Directors to authenticate itself a distinctive, self-determining body of General Ministries of the Christian Church (Disciples of Christ).

In celebration of NAPAD ministries, we will have David Kagiwada and NAPAD Sunday on September 12 (through 18). The theme is the same as of the convocation, Be Hope for the World. Enclosed are the resource materials of cele-bration for your use. It is prepared for individual and group use, as well as for congregational worship and other activi-ties. The sermon and keynote lectures of the Convocation are incorporated in the program, and especially included also is a resource materials compiled by Dr. Ron Allen, Professor at CTS and Rev. Linda McKiernan-Allen.

We invite and encourage you to participate in the celebra-tion, so that all of us together enhance and promote the life and ministry of NAPAD to be Hope for the world. 하나님의 은헤와 회원 여러분의 성원으로, 제 16차 아시안 제자회는 8월 4-7 일에 씨애틀에서 매우 성공적이고 은혜스럽고 획기적인 총회를 개최하였습니다. 약 200 명의 회원들이 “세상의 희망”을 주제로 모여 경축, 예배, 친교, 그리고 배움의 기회를 가졌습니다. 지난 17 년 동안 국내 선교국 산하에 있던 아시안/태평양계 사역(NAPAD)이 금번 총회를 기해 새로운 정관를 수립하고 새 이사회를 조직하여 명실공히 교단 총회의 자치기구로 거듭나게 된 것입니다. 이러한 역사적 기간에, 9월 12-18 일은 NAPAD의 선구자이신 데이빗 가기와다 및 아시안 사역 기념주일로 지키게 됩니다. 금번 총회와 같은 주제 아래, 특별강사들의 설교와 강의문을 삽입하여 사용하도록 준비하였으며, NAPAD 행사를 위해 특별히 기고한 Allen 박사 내외의 자료들도 첨부하였습니다. 개인적으로나 단체적으로, 그리고 교회전체가 주일 예배용으로도 사용할 수 있도록 기획되었습니다. 금번 특별주간 행사에 아시안 제자들 모두 참여하여 우리의 사명인 아시안/태평양계 사역의 번영과 발전을 위하여 적극 협력해 주시기를 부탁드립니다. 봉직하는 성역 위에 주님의 은총을 기원합니다.

Geunhee Yu 유 근희 목사 드림 Executive Pastor 실행 목사

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A Disciples Affirmation of Faith

AS MEMBERS OF THE CHRISTIAN CHURCH,

We confess that Jesus is the Christ,

the Son of the living God, and proclaim him Lord and Savior of the world.

In Christ’s name and by his grace we accept our mission of witness and service to all people.

We rejoice in God, maker of heaven and earth, and in the covenant of love which binds us to God and one another.

Through baptism into Christ we enter into newness of life and are made one with the whole people of God.

In the communion of the Holy Spirit we are joined together in discipleship and in obedience to Christ.

At the table of the Lor we celebrate with thanksgiving the saving acts and presence of Christ.

Within the universal church we receive the gift of ministry and the light of scripture.

In the bonds of Christian faith we yield ourselves to God that we may serve the One whose kingdom has no end Blessing, glory and honor be to God forever. Amen.

제자교회제자교회제자교회제자교회 신앙신앙신앙신앙 선언선언선언선언

크리스천 교회 (제자회) 신도로서,

우리는 예수님이 그리스도시요,

살아계신 하나님의 아들이심을 고백하며,

그가 세상의 주님과 구주이심을

선포합니다. 그리스도의 이름과 그의 은혜로

우리는 모든 사람들에게 증인 됨과

섬김의 사명이 있음을 인정합니다.

하늘과 땅을 지으신 하나님을 인하여,

또한 우리를 하나님께와 서로에게

결속시키는 사랑의 언약을 인하여

우리는 기쁨을 누립니다.

그리스도와 하나되는 세례를 통하여

우리는 새 생명을 얻으며

하나님의 온 백성과 하나가 됩니다. 성령께서 이루시는 친교로서

우리는 그리스도의 제자됨과

주님께 순복하는 일에 합심합니다.

주님의 성만찬 상에서

우리는 그리스도의 구원역사와

그의 임재를 감사하며 경축합니다.

만국 교회 안에서

우리는 복음사역의 은사와

성경의 빛을 받습니다.

그리스도교 신앙의 유대 안에서

우리는 영원한 나라의 주님을

섬기고자 하나님께 헌신합니다.

찬양과 영광과 존귀가

하나님께 영원하소서. 아멘

-From the Preamble of the Design for the Christian Church (Disciples of Christ)

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David Kagiwada & NAPAD Sunday 데이빗데이빗데이빗데이빗 가기와다가기와다가기와다가기와다 및및및및 아시아시아시아시안안안안 사역사역사역사역 주일주일주일주일

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

PreludePreludePreludePrelude (전주전주전주전주)

GreetingsGreetingsGreetingsGreetings (인사인사인사인사 및및및및 소개소개소개소개)

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

Leader: We shall love the Lord our God.

People: With all our hearts,

Leader with all our soul,

People: with all our strength

Leader with all our minds

People: And we shall love our neighbors as we love ourselves

Together: So we come to worship God, who is the One who first loved us!

InvocationInvocationInvocationInvocation (기도기도기도기도)

Gracious God, you have already found us, even before we knew we were lost. You have created a space for us, even before we knew we were shut out. You are already prepared to celebrate with your beloved creation, even before we know we belong. So in this hour, let us worship you in spirit and in truth. Bring us to believe the Good News of your love, with our heart, soul, strength and mind, so we might pour out that love on our neighbors and on our own selves, too. In Christ, AMEN

Disciples affirmation of faithDisciples affirmation of faithDisciples affirmation of faithDisciples affirmation of faith (제자회제자회제자회제자회 신앙선언신앙선언신앙선언신앙선언)))) (see p.2)

Opening HymnOpening HymnOpening HymnOpening Hymn(찬송찬송찬송찬송) ) ) ) “Be Thou My Vision” (Chalice Hymnal #595) “내 맘의 주여 소망되소서” (찬송 533 장)

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

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

in reading the scriptures, leading in singing and prayers, and sharing their own stories of witness) 이것은 기념 예배 예문입니다. 교회 실정에 맞게 수정/보충하여 사용하십시오. 예배의 모든 순서에 나이와 성별을 망라하여 여러 사람이 참여 할 수 있도록 배려 하시기 바랍니다)

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

all those that he encountered reflected a God of peace, justice, hospitality and grace. 인도자인도자인도자인도자 오늘 우리는 가기와다 목사님의 모범된 삶을 추모 합니다. 그분이 주위 사람들에게 보여준 증거와 환영은 하나님의 평화, 정의, 자애 그리고 은혜를 보여 주었습니다. PeoplePeoplePeoplePeople O God, we give our thanks and praise. 회회회회 중중중중 오 하나님, 주님께 감사와 찬양을 드립니다.

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

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

humility and love. 인도자인도자인도자인도자 우리는 이 세상의 어려운 사정을 잘 알고 있습니다. 기근, 전쟁, 질병, 고통과 재난이 계속 되고 있습니다. 우리가 가기와다 목사님의 유지를 받들어 치유와 겸비와 사랑을 위한 소망이 되게 하옵소서.

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

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

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

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

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

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

PeoplePeoplePeoplePeople Amen.

회회회회 중중중중 아멘

Prayer for the PeoplePrayer for the PeoplePrayer for the PeoplePrayer for the People & Lord’s Prayer & Lord’s Prayer & Lord’s Prayer & Lord’s Prayer ((((인류를인류를인류를인류를 위한위한위한위한 기도와기도와기도와기도와 주기도문주기도문주기도문주기도문))))

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

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

Hymn(찬송찬송찬송찬송) “ My Hope is Built” (Chalice Hymnal #537) “이 몸의 소망 무엔가” (찬송 539 장) Scripture ReadingScripture ReadingScripture ReadingScripture Reading(성경봉독성경봉독성경봉독성경봉독)))):::: Romans (로마서) 15:7-13.

Sermon Message (설교설교설교설교)))):::: “Hopefully…” (“희망 차게...”)(see pp.8-10) Rev. Dr. Sharon Watkins 제자교회 총회장 목사

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

Hymn(찬송) “I will go Wherever God calls” (Chalice Hymnal #474) “부름 받아 나선 이몸” (찬송 355 장)

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Special Offering for the leadership of NAPADSpecial Offering for the leadership of NAPADSpecial Offering for the leadership of NAPADSpecial Offering for the leadership of NAPAD (아시안아시안아시안아시안 사역을사역을사역을사역을 위한위한위한위한 특별헌금특별헌금특별헌금특별헌금)))) We invite you to be in mindful reflection and prayer for the NAPAD community. There are over 140 NAPAD congregations with a large Asian/Pacific cultural community, as part of the Christian Church (Disciples of Christ). The special offering of today will go directly to two special Scholarship Funds (Kagiwada & Choi) that help support NAPAD seminarians during their time of study and training for ministerial leadership. Please give generously. Thank you. (Send your gift with the form. pp. 17-18) 아시안 사역을 위해 기도하며 특별 장학 헌금을 드리기를 간청합니다. 현재 140 교회가 NAPAD 소속입니다. 미국 내에 1300 만이 넘는 아시안 그리고 태평양계 사람들에게 복음을 전해야 할 큰 사명을 감당하려면 잘 훈련된 사역자들이 많이 필요합니다. 오늘 드리는 특별 헌금은 이 목적을 위한 기금 (가기와다 및 최순국 장학금) 으로 사용 될 것입니다. 정성어린 헌금으로 적극 후원해 주시면 대단히 감사하겠습니다. (장학 헌금은 첨부된 양식을 사용 하십시요. 17 - 18 쪽)

Offertory PrayerOffertory PrayerOffertory PrayerOffertory Prayer(봉헌기도봉헌기도봉헌기도봉헌기도))))

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

Invitational HymnInvitational HymnInvitational HymnInvitational Hymn(초대초대초대초대 찬송찬송찬송찬송) ““““One Bread, One BodyOne Bread, One BodyOne Bread, One BodyOne Bread, One Body”””” (Chalice Hymnal #393)

“주 예수 해변서” (찬송 284 장)

Prayers at the TablePrayers at the TablePrayers at the TablePrayers at the Table(축사축사축사축사))))

LeaderLeaderLeaderLeader (인도자인도자인도자인도자): The Lord be with you. 주님께서 여러분과 함께 하십니다.

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

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

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

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

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

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

PartakiPartakiPartakiPartaking of Communionng of Communionng of Communionng of Communion (만찬만찬만찬만찬 나눔나눔나눔나눔)

Closing PrayerClosing PrayerClosing PrayerClosing Prayer ((((공동기도공동기도공동기도공동기도)))) Dear God, we thank you that you are in each and everyone of us. We pray that through the power of your Spirit, let us know afresh the joy of Christ’s living presence, the strength to lead and guide us so that we could face every circumstance of life, and the knowledge that nothing can separate us from your love. We pray in Christ Jesus. Amen.

Closing HymnClosing HymnClosing HymnClosing Hymn (폐회폐회폐회폐회 찬송찬송찬송찬송) “Let There be Peace on Earth”“Let There be Peace on Earth”“Let There be Peace on Earth”“Let There be Peace on Earth” (Chalice Hymnal #677) “온 세상 위하여” (찬송 268 장)

BeneBeneBeneBenedictiondictiondictiondiction (축도축도축도축도)

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

KAGIWADA SUNDAY

and NAPAD MINISTRY WEEK SEPTEMBER 12 – 18, 2010 ((((아시안아시안아시안아시안 목회목회목회목회 주간주간주간주간))))

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

courage you to be creative and add on to these activities. Theme: “Be Hope for the World” 여기에 제안된 행사들은 교회적으로, 가족적으로, 또는 공동체적으로 할 수 있는 일들입니다. 그러나 형편에 맞게 조정하여 사용하시기 바랍니다. 아시안 목회 주간의 주제: ““““세상의세상의세상의세상의 희망희망희망희망””””

SSSSUNDAYUNDAYUNDAYUNDAY (9/1(9/1(9/1(9/12222))))

1. For Sunday school classes and small groups, the following topics may be discussed. (주일 성경공부 반이나 소그룹 모임에서 다음의 주제들을 놓고 토의할 수 있음)

a. Race relations in North America: Christian responsibility for racial integration and conflict (racially motivated hate crime, anti-immigration hostility, etc.) 북 미주의 인종 관계: 인종 화합과 인종 불화에 대한 성도들의 책임은 무엇인가? 특히 인종 차별, 인종 증오, 반 이민 감정 등에 어떻게 대처해야 하나?

b. Biblical understanding of diversity, inter-racial integrity, and multi-culturalism. 다양성, 인종 화합, 다문화 사회를 위한 성경적 이해를 생각해 보자. Scripture selections (참조할 성경):

Genesis(창) 12:1-9; Micah (미가)4:3-8; 6:6-8: Isaiah (사) 11:6-9, 58:6-11. Luke (눅) 4:14-22; Matthew (마)8:5-12, 25:31-46; 1 Corinthians (고전) 12:12-27; Ephesus (엡) 2:11-22 <Matthew (마태) 7:15-20, John (요한) 15:1-11>

c. Talk about how to support, promote, and participate in NAPAD ministries (new church start, leadership development, scholarships, etc.) NAPAD 목회에 적극 참여하며, 후원하며, 장려할 수 있는 길(개척교회, 인재양성, 장학금 후원 등)을 검토하고 추진 하도록 한다.

d. Understanding of God’s plan (providence) for our church that “three of the four founding fathers” of the Christian Church (Disciples of Christ) are adult immigrants. (Thomas and Alexander Campbell, and Walter Scott) 크리스천 교회 (제자회) 교단(창립)을 위한 하나님의 특별 계획(섭리)이 무엇일까? (특히 교단 창립의 주역 4명 중 3 명이 이민자들이라는 사실이 무엇을 말해 주는가?)

2. Activities suggested especially for non-NAPAD congregations and groups.

아시안/태평양계가 아닌 교회나 단체를 위한 구상

You may incorporate the program material that Linda McKiernan-Allen & Ron Allen compiled (click here or www.napad.net to see the document) in your worship and discussion and other activities in the week.

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

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MONDAYMONDAYMONDAYMONDAY (9/13)

� Spend time as a family talking about American-Asian and Pacific Islanders history in the United States. What do you know about this history? What are your biggest questions? What would you like to learn more about? 가족이 함께 모여 미국에 사는 아시아인들의 (이민) 역사를 이야기한다. 이민 역사를 얼마나 알고 있는가? 가장 큰 의문은 무엇인가? 더 알고 싶은 것은 무엇인가?

� Read Dr. Tim Tseng’s lecture, “Scripted, scripting, and scripture: the hope of Asian American Chris-

tianity: (made at 16th Convocation of NAPAD) (See p. 11-14) and reflect on it for discussion with your group, as suggested by Dr. Tseng. 쳉 박사의 강의, “각본, 각색, 경전: 아시안 크리스천들의 희망”을 (2010 년 아시안 총회 특강. p. 11-14 참조) 읽고 그 내용을 음미한 후 서로 토론 할 것.

TUESDAYTUESDAYTUESDAYTUESDAY (9/14)

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

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

WEDNESDAY WEDNESDAY WEDNESDAY WEDNESDAY (9/15) � Choose a country in Asia or the Pacific Islands and reflect on its people and current status in the world.

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

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

THURSDAY THURSDAY THURSDAY THURSDAY (9/16)

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

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

� Find out if there is a NAPAD church in your community. Contact a leader in that church and discuss possible activities the two congregations can share in the future. Discuss possible plans to help each other in congregational vitality, community service, and evangelism. What stories are there that you can share about your church? Ask about the history and stories of the NAPAD congregation. 우리 주위에는 어떤 NAPAD 교회가 있는지 알아보자. 주위의 NAPAD 교회들이 연합하여 할 수 있는 행사들을 교회 지도자들과 상의해 보자. 인근 NAPAD 교회들이 연합으로 교회성장, 사회봉사, 전도활동을 펴 나갈 수 있는 길을 함께 모색해 본다. 소속 교회의 자랑스러운 점들은 무엇인가? NAPAD 교회들의 역사와 전통들을 들어보자.

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FRIDAYFRIDAYFRIDAYFRIDAY (9/17) � Read Dr. Young Lee Hertig’s lecture (excerpts), “Generational and Gendered Scripts: World Cup vs. LA Lakers

NBA Championship” (made at 16th Convocation of NAPAD) (See p. 14) and reflect on it for discussion with your

group. 헐티그 박사의 강의록 “세대적 그리고 이성간의 각본” (2010 년 아시안 총회 특강.P.14 참조) 을 읽고 그 내용을 음미한 후 서로 토론할 것. � With a group of friends/or family, discuss the differences in Asian/and Pacific Island cultures compared

to American culture. Discuss how we can use these differences to strengthen our community, congrega-tion, and relationships. How do these differences relate to your church? If a guest visited your church and did not fit in, how would the congregation react? Discuss what it means to “Be Hope for the World” in this context. 친구들이나 가족끼리 모여 아시안/태평양 민족들의 다양한 문화를 생각해 보고 그것과 미국 문화를 비교해 보자. 이런 다양성을 어떻게 우리 사회와 교회와 대인관계에 적용할 수 있을까 토의해 보자. 우리 교회에 (문화/인종적으로)낯선 사람이 방문했을 때, 우리 교인들은 어떻게 대우하는지 조사해 보자. 이러한 상황에서 “세상의 희망”이란 무엇인지 생각해 보자.

SATURDAY SATURDAY SATURDAY SATURDAY (9/18) � Remembering the gifts of this week, what changes can we make in our congregation, spiritual life, and

actions to become a more open, inclusive, and affirming culture? This week, we focused on Asian/Pacific Island cultures. How can we incorporate these same changes to be “Be Hope for the World” in our lives? 이번 주간의 행사들을 통하여 얻은 지혜를 가지고 어떻게 우리 교회와 신앙과 봉사활동에 있어 좀더 열린, 포용적인, 그리고 차별이 없는 풍토를 이루어 나갈 것인가? 우리는 한 주간 동안 아시안/태평양 군도의 문화를 생각해 보았다. 여기서 그칠 것이 아니고 우리의 매일생활 속에서 어떻게 하면 “세상의 희망”됨을 실현시킬 것인가를 기도하며 결심하도록 하자.

� Send your words of support to (우리의 대표자들에게 격려 편지를 보내자): Rev. Dr. Timothy Lee Rev. Dr. Geunhee Yu Moderator Executive Pastor timsanglee@gmail.com gyu@dhm.disciples.org

“Hopefully . . .” ““““희망희망희망희망 차게차게차게차게””””((((Romans 15:7-13)

(a sermon at opening service of the Convocation 2010)

Rev. Dr. Sharon E. Watkins 샤론 왓킨스 (교단 총회장 목사)

There's a story attributed to Dom Helder Camara, a bishop of Recife, Brazil, for 40 years. He was well loved for his deep devotion to God, to economic justice and human rights. As a sign of commitment to the people he pastored, he always tried to travel by public transportation.

One day, Dom Helder was riding the bus and sat down beside an eight year old boy. He asked the boy what he was doing. “I’m taking my ant for a ride.” And sure enough, the little boy had a stick in his hand and an ant was crawling up one side and down the other.

So Dom Helder told the boy about his ants. "Every day I visit my ants in the garden," he said. "(I reached an agreement with them that I will put out honey every day if they will leave my flowers alone.)" The boy seemed to think this was a perfectly normal conversation, so Dom Helder told him about his ant, Claudia.

“One day,” he said, “I was talking with my ants and noticed that Claudia was having trouble getting around. So I went into the house and got the first aid kit. I came back out, found Claudia, picked her up and turned her over, to fix her leg . . . At that moment – she saw the sky! For the very first time! All of a sudden, she forgot about her sore feet!"

Claudia had seen the sky! It changed everything for her. There’s something about the sky! Near my house in Indianapolis, there’s a planetarium. I used to go there as a

child sometimes and look into the sky. Endless in its beauty. How can we not be inspired by the vast horizon that unfolds

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as we turn our gaze toward galaxies and stars, further out in the universe and deeper into the ancient past? Paradoxically, gazing into the starry past, we dream dreams of the future, of new and better worlds borne through the will of God and the best of human ingenuity.

Last time we were together as NAPAD Convocation, Rita Nakashima Brock brought us that same kind of glimpse into the past that bends our line of sight toward God’s future. Dr. Brock brought us “paradise”. She said that early centu-ries of Christian art were characterized by scenes of joy and life and possibility and hope. A very different view from the art of later centuries that so often depicted suffering and death. Dr. Brock, along with the earliest Christians, brought us a hope of paradise over a fear of hell. She helped us “see the sky” with all the hope that brings.

Our theme for this assembly is “Be the Hope”! Sometimes we don’t quite understand “hope” in all its power. We see it in the word, “hopefully”. “Hopefully” can be a doubting word. “Hopefully I will get it done . . . The fa-

cial expression tells the tale. Hopefully, but we don’t have much confidence it will be so. And yet, the word itself – “hopefully” – actually says, “full of hope.” Hope – full – ly. A certainty. Hope – full –

ness is what we have in Jesus. A sure and certain hope because of the gift of life and love already given to us by God in Jesus Christ.

That hope – that sure and certain hope – is our gift and our calling (God’s gift already given to us and God’s call-ing for us to live out). Our hope is for Paradise. For Shalom. Our hope is for wholeness – already given to us as a gift – at hand right now, the Bible tells us. It’s a sure and certain hope.

In our theme text for this Convocation, the Apostle Paul says, “May the God of hope fill you with all joy and peace in believing, so that you may abound in hope by the power of the Holy Spirit.” Then he continues, “I myself feel confident about you, my brothers and sisters, that you yourselves are full of goodness, filled with all knowledge, and able to instruct one another.” Paul has great confidence in the community of believers to live their faith now – to be hope-full – to be a sign of the Reign of God, of Paradise at hand.

We who gather here tonight, follow in a great line of such believers, such live-ers of hope. We come out of an audacious community of faith known often as the Stone-Campbell movement. Some of you know the history of this movement, as it is often told. In the words of Ronald Osborn, one of the his-

torians of the movement, “It began with a dream in a lonely wilderness with scattered Christians far from home. . . (They were) weakened, by the subversion of the inclusive gospel, by an undue insistence on . . . the various denominations . . .”

Osborn says that into that “weakened” scene “came dreamers who boldly foresaw an undivided church with Christian believers esteeming one another ‘as the precious saints of God . . . children of the same family, temples of the same spirit, members of the same body.’”

A beautiful glimpse of the sky. But this is where this narrative gets a little problematic if we are honest. Because – though this is the accepted narrative, we know well that it is not the experience for many Disciples of color – then or now.

According to the Stone-Campbell Encyclopedia, those “dreamers” thought that if Christians could just be one, the whole world would be evangelized!! More than that, they believed that the evangelization of the world would automati-cally bring in – the millennium! Paradise! Wholeness!

If we would just live as one! If we would just be the hope we have in Christ Jesus! Those pictures of paradise would be true! These people had certainly seen the sky!

The only problem? – Osborn’s dreamers were focusing on division among the “various denominations.” What those white dreamers could not always see were the other divisions that needed to be addressed. One of the iconic early moments of Disciples history was the Cane Ridge Revival – 200 years ago. I don’t know

how many white Stone-Campbell historians in imagining that event, have a multi-cultural picture in their mind’s eye, but Cane Ridge was a multi-cultural event. There were African Americans present. Even as Christians crossed denominational boundaries in the spirit of the Risen Christ to experience wholeness, to experience the hope of the Gospel, there were ra-cial boundaries that white Disciples did not perceive as the scar across the Body of Christ that it was – and is.

Those unnamed African American Disciples at Cane Ridge are heroes of our movement! They, too, had seen the sky, the promise of wholeness and hope, and were trying to be the hope of an undivided church – in spite of the very ob-vious evidence to the contrary.

What we so often call the Stone-Campbell movement could also be called the Stone-Taylor movement after Pres-ton Taylor who was still living out of that hope for wholeness a century later, who said (in the language of that time) “The Disciples of Christ, strange as it may seem, need the colored people, if for no other reasons, as the acid test of Christian orthodoxy and willingness to follow the Christ all of the way in His program of human redemption. For if the white brother can include in his religious theory and practice the colored people as real brothers he will have avoided the heresy of all heresies.” 1

1 Kenneth Henry, “The Black Disciples Heritage: Authentic, Vital, and Enduring,” Discipliana xxxvi, summer 1976, p. 15.

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Sandhya Jha’s suggestion that these words enter the Disciples canon along side the Declaration and Address and Last Will and Testament, is a good idea.

It was African American Disciples, who, in spite of centuries of racism, paternalism, and exclusion, nevertheless championed an idea of merger into the ministries of the white church under the theme: One God, One Church, One Mis-sion! These leaders are heroes of a movement for wholeness, even when that movement resisted including them, but they had seen the sky and didn’t say “hopefully . . .” They said hope – full – ly! Paradise now!

Or we could call ourselves the Campbell-Jeu movement after Hawk Jeu, the first international student at Drake University in the late 1800’s, who revived the ministry among Chinese immigrants in Portland, who decided that if he was going to heal souls he should also be able to heal bodies and went to medical school, who was active in bringing all the Chinese missions together in 1894, a movement for wholeness even then.

Or the Stone-Kubota-Onoura movement, remembering Disciples forebears of Japanese descent who, even in the face of the racist rush toward internment in WWII could say, “Only mutual understanding and harmony in Christ lead us

toward the true light. It is the time to bear our own crosses for the sake of humanity.” Or from internment itself maintain, “Life is filled with surprises and reverses, and it is not always rosy or inviting. May 9, 1942, was the most fateful day for the life of the Japanese Christian Church . . . for on that day nearly forty years of concerted effort of Disciples of Christ abruptly came to an end. What a tragic day it was for all of us who love the Lord! . . . Yet, it is said that every cloud has a silver lining. For those of us who believe in God as the source of our ultimate destiny, it was the beginning of a greater chapter in Christian experience.” 2

Or we could just call it the Disciples movement. Disciples of Christ, of Jesus Christ. A movement of people who have seen the sky, who want to be the hope, the welcoming, joyful, peace-filled, knowledgeable people of God in whom the Apostle Paul has confidence. A movement for wholeness.

Our Disciples forebears, according to the standard narrative, thought that what we do in our lives right now, how we are with each other, the way we live together – matters! If we live our hope of paradise now, live our hope of whole-ness, live in Christ’s love – if we treat each other with mutual respect, if we love our neighbor, if we seek God’s justice, then the world believes. People look at us and say, “I want what they’ve got!” Or like the early Romans, looking at the early Christians, “See how they love each other.”

Those 19th century Disciples were looking for the Reign of God on earth. The wolf-lying-down-with-lamb, swords-into-ploughshares, no-more-tears, turn-the-other-cheek kingdom of God! Right here. Right now.

They didn’t always get how they themselves were barriers to that goal in real life, but they did have some of the theology right.

In the view of those early Disciples, God had already done the heavy lifting – by coming to earth as Jesus to re-concile us to God and to each other. All that was left was for us to act as though we believed it. Act as though the Reign of God was “at hand.” Right at hand. At our hand.

Those early Disciples dreamed huge! They believed it could be real. They were full of hope. They believed our lives matter. They had seen the sky. Unfortunately, steeped in philosophy of Manifest Destiny, they could not see how far from reality this dream really was.

What humbles me is the witness of Disciples of color who saw the gap yet lived the hope. The ones who lived it in spite of. Who took up the cross as Kobuto said. How fortunate we are for these witnesses, less well known in the stan-dard canon of our history.

For Preston Taylor. For Hawk Jeu. For K. Kuboto, for Kojiro Unura, and so many more who I do not have time to name but whom you know. Now we’re talking about people who have somehow managed to see the sky in some very cloudy circumstances. People whose championing of One undivided church is courageous in the extreme. Whose “hope-fully” is truly full of the hope of the Gospel, confident in Jesus Christ to change and transform the world by changing us, helping us to live in hope in the meantime.

Gandhi said, “Be the change you want to see.” Here at NAPAD Convocation, we say Be the Hope you want to see. Be the Hope.

When we talk about being a movement for wholeness, we’re using eschatological language. We’re describing God’s way and what we hope will be our way in God. We aren’t describing lived reality. But when we have witnesses before us and among us who look with unveiled eyes upon the sins of racism and exclusion and nevertheless live hope-full-ly, full of hope in the Gospel, in the transforming love of Jesus Christ, who say, how I live matters, then the already of our hope-full life and the not yet of full paradise come closer together.

And we can say in their lives we have glimpsed the sky.

2 Kojiro Unura, “Christian Ministry in Exile,” World Call, November 1944, pp. 19-21.

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Keynote Lecture 아시안아시안아시안아시안 총회총회총회총회 주주주주 강의강의강의강의

♦ DrDrDrDr. Rev. . Rev. . Rev. . Rev. Timothy Tseng Timothy Tseng Timothy Tseng Timothy Tseng 티모디티모디티모디티모디 쳉쳉쳉쳉 박사박사박사박사 Scripted, scripting, and scriptures: the hope of Asian American Christianity

May the God of hope fill you with all joy and peace as you trust in him, so that you may overflow with hope by the power of the Holy Spirit. (Rom 15:13) But Christ is faithful as a son over God's house. And we are his house, if we hold on to our courage and the hope of which we boast. (Heb. 3:6) I. Introduction: How Social Scripts shape our lives I am usually awed by the creativity that goes into American popular movies, television shows, commercials, or theater. Who, except for the most somber and literal person, does not laugh at the wacky Superbowl commercials? Who, but the most heartless, is not moved by Pixar movies like Toy Story or Up? It takes a lot of imagination and hard work to make quality media entertainment. What is needed are good actors, good CGI designers, good film crews, supportive pro-ducers, and good direction. But one of the most important ingredients for a great show is the script. It is the script that puts touching words into the mouths of actors. It is the script that moves the story forward. It is the script that creates a world that, though it is imaginary, connects with the real world in a real way. Yes, the script is the key to a quality movie, show, or commercial.

In the real world, we are also surrounded by “scripts” that shape who we are and influence the decisions we make. These scripts are in the popular history textbooks that a few of us read. They are in the curriculum that we and our child-ren learn in order to graduate from school. These scripts are also embedded in the media and political discourse. Let’s call these “social scripts” because they create perceptions of what is real in our society even though they, more often than not, “run in the background, beyond our conscious awareness. They shape our identities and behavior on auto-pilot, essential-ly.”3 These perceptions often lead to real life choices that determine the kind of roles we play in American society. If we are not reflective, we play our assigned Asian American roles in American social scripts without question. We perform these roles without realizing that the scripts are sometimes very harmful.

Old Testament scholar Walter Brueggemann names four dominant scripts in our culture: the consumerist, the technological, the therapeutic, and the militarist. Of the consumerist script, he says “We live in a culture that believes that the whole world and all its resources are available to us without regard to the neighbor.” The key words are “a culture that believes.” Social scripts inscribe ideology, i.e., they normalize questionable ideas, giving these the appearance of reality and truth.

In addition to Brueggermann’s four scripts, there are also other dominant scripts that relate to how Euro-Americans view and treat different people. In this regard, most of the American social script can be considered harmful and sinful. Social scripts regarding human difference led to many terrible events in American history. The dispossession of Native Americans and Hawaiians, slavery, Chinese exclusion, and the Japanese American internment camps are a few examples of “sinful” activities that occur in the name of American social scripts such as manifest destiny or White supre-macy. Not all of the American social scripts are sinful. Some scripts - such as the American dream, “rags to riches” stories, democracy, and civil rights – can be viewed a positive portrayals of Americans. II. Scripted: Hopelessness in Pacific Asian American Christianity

But regardless of their negative or positive values, one fact remains: the American social scripts have no positive

roles for Asian and Pacific Americans (APA) to play. Just watch the most popular movies, television shows, or commer-cials. Just read the latest high school history textbooks. Just look at the faces of university presidents, corporate board members, large non-profit executives, leading Hollywood actors, big rock bands, and mega-church pastors. Very, very few Asian and Pacific Americans! This doesn’t mean that APAs are completely invisible. They appear, but are viewed as consumers, subordinates, objects of white American desire (especially women), or villains. There seems to be a social script today that says that APA cannot play real leading roles.

3 “Changing the Script on Political Theology: an interview with Daniel Schultz,” Sojo.net accessed at http://blog.sojo.net/2010/07/15/changing-the-script-on-political-theology/

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Indeed, the first major point I want to make is that we are in a relatively hopeless situation. We will always be scripted. Social scripts in America AND Asia will define, distort, and silence APA Christianity. Though I will focus on the American scene, I’d like to say a brief word about a social script that continues to influence APA Christianity today. I’ll call it “the Euro-American leading man script.” Like love struck tweener girls, Asian Christians cannot take their eyes of the “white leading man.” For example, a quick look at the curricula of the most Asian language seminaries reveals a Euro-centric approach even though courses are taught in Korean, Chinese, or other Asian or Pacific languages. Most of the assigned textbooks in these courses are written by white men. Furthermore, there are very few classes that discuss how to contextualize theology and biblical interpretation. Thus, many Asian language seminaries reproduce scripts where white people and cultures play the lead role.

In the American scene, other “social scripts” influence APA Christians deeply. These scripts are so pervasive that alternative scripts cannot be heard. Thus, APA often unconsciously embrace their assigned roles within these scripts. We are willing to be scripted. Furthermore, unlike African Americans or Hispanic Americans, the APA population is too small and fragmented to have enough political or cultural clout to counter these dominant scripts. But the main reason for this sense of hopelessness is that APA Christianity, in particular, has been unable to recognize the dangers of some of these social scripts. When the APA Christian community should play a more prophetic role with regards to race and eth-nicity, we become too eager to play our scripted roles instead.

So what are the dominant scripts that impact APA Christians – especially young adults? I’ll call the first script the

successful immigrant story. This is the most pervasive today. It is a variant of the “rags to riches American dream” story applied to European immigrants at the turn of the twentieth century. Basically it is the story about how immigrants arrive to the United States penniless and succeed by hard work. No complaints, no unions, no politics, just hard work. Hard work is rewarded by the American market economy or the “man.” And in the end, the immigrant and her children leave their European culture behind and are assimilated into the America story. The “Flower Drum Song,” a Rodgers and Hammers-tein musical based on the 1957 novel of the same name by Chinese American author C. Y. Lee, is a good example of this script. The inter-generational tensions within a Chinese American family in this story is resolved by tolerating traditional Chinese culture while anticipating the next generation’s easy assimilation into the American dream. Indeed, the next gen-eration would become the “model minority.”

The “successful immigrant” script has been criticized by many social scientists and theologians for not adequately reflecting the realities of the diverse APA experiences. Asian Indians, Cambodians, Hawaiians, and Vietnamese are a few examples of APA groups that do not share this script. Another criticism is that this script functions to keep APA silent while shaming Blacks and Latinos. In this sense, it is a script designed to assuage white guilt or to deflect blame away from white racism. As long as APAs say nothing to criticize the “successful immigrant” script, we will be unable to talk about the real diversity of social needs within our communities. We will also be unable to participate in overcoming the racial divide in America – rather, we will be guilty of perpetuating it.

But the fact is that most APA young people in our churches uncritically embrace the “successful immigrant” script. They are uncomfortable with “traditional” APA culture in their churches (even though there is little evidence that immigrant APAs are “traditional”). They expect to be beneficiaries of the American dream. Their preferences and tastes favor “white” leadership. So many have left the APA immigrant churches to consume the “teachings” of famous white preachers. Those who form pan-Asian congregations tend to imitate and imbibe white ways of doing things like worship and Christian education programs. Even those who want to get involved with social justice issues embrace white perspec-tives while ignoring their own APA uniqueness. Now this is not true for all second generation APAs, so I want to be care-ful not to overstate this point. But I believe that this is an accurate description of how most younger APAs behave.

In part, younger APAs behave this way because their parents have also bought into the “successful immigrant” script. But, until I see more accurate and positive portrayals of APAs in the media and history texts, I believe that there is little hope for a future generation of APAs to break free from this script. And the sad fact is that as long as younger APAs blindly follow color-blind evangelical theologies, it will be worse for them. I want to reiterate here that I am not blaming younger APAs for their behavior. It is a consequence of the power of “social scripts” in American life.

The second script is “forever foreign race” story. This is a less popular, but equally pervasive and more dominat-ing script. Indeed, it is the elder script that was written in the course of European and American encounters with - and at-tempts to colonize - Asia throughout the past millennia. It is the script that the late Edward Said called “Orientalist.” It was expressed most openly in the late nineteenth century at the height of European imperialism and white supremacy. In-deed, like anti-black racism, the “forever foreign race” script was a sub-theme in the white supremacist script. Today, this script is not openly articulated, but it is deeply embedded in the practices of American institutions. Mainstream media re-produces just enough of these Asians images to reinforce this script in the minds of most Americans today (including APAs). By understanding this script, we have the resources to expose the racist underpinnings of the “successful immi-grant” script. So what does the “forever foreign race” script say? It asserts that Asians are fundamentally and essentially

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different from whites. Furthermore, the two types of people cannot coexist as equals. Regardless of how gifted or talented Asians are, they can never exercise leadership over whites. Thus, visual representations often highlight how exotic Asians are. And institutions tend to erect “bamboo ceilings” that make it more difficult for APAs to rise to top leadership posi-tions.

Both scripts interact in a way that reduces Pacific and Asian Americans to “assimilated model minorities.” In oth-er words, we are “good” minorities so long as we don’t have an accent, we don’t act stereotypically Asian, or when we don’t have social problems that other minorities have. I can add a gender dynamic here as well. The most often viewed Asian on television is the women reporter. She does not speak with an accent. She is always surrounded by non-Asian men. Why? She does not threaten the assigned roles for APAs in America’s social scripts.

Having said all this, we still must recognize the efforts of many to change the dominant scripts. But I am not hopeful that the change will come soon. I am less hopeful that it will come from Asian American Christianity unless a fundamental change occurs within our leadership and our community. We cannot be hope for the world without a major rewrite of the social scripts that trap us in minor roles. How can we do that rewrite? By engaging in a powerful spiritual and theological rereading of the bible. In what follows, I will suggest some biblical and theological basis for rewriting the scripts. Perhaps these rewrites may help APA Christians offer a new hope to America, the world, and to their own com-munities. III. Scripture: A biblical basis for rewriting the script Many more qualified than I have argued for a contextual re-reading of the bible. Indeed, there are now a number of scholarly attempts to develop APA biblical interpretation, including some essays in the Asian American Christianity

Reader published by ISAAC and PAACCE. These are very important first steps to help APA Christians read the bible from their own eyes. Since I am not a bible scholar, I’ll simply share two approaches to reading the Bible that I think can contribute to re-writing the script.

1. Avoiding a color-blind reading of Acts and Paul’s letters. The “successful immigrant” script assumes that all differences will dissolve (or exist in non-threatening ways) into a multi-cultural America dominated by whiteness (i.e. a hidden color-blindness). This script also assumes the mission of the early church (and Paul) was about cultural integration and assimilation into a “Christian” culture. This is not correct – the mission of the early church encouraged diversity. [Miraslov Volf, Exclusion and Embrace]

2. Addressing the post-exilic literature as alternative scripts for community survival. [the hope for tomorrow’s church is to encourage real diversity]

IV. Scripting: The theological practice of culture making

Some hopeful practices to write new scripts [scripting]: 1. The work of the church, Brueggemann says, is to bring the scripts to light and “counter-script” the people of

God — reshape them in the image of God. “Declare the death of the old order, the loss of its legitimate hold over the people, and to point the way to a new order.”

2. Andy Crouch, Culture Making as inspiration for creating new (not traditional) representations. Must represent APA Christians in less stereotypical and more real ways, but imaginatively.

3. More than good sermons, APA Christians must create good artistic representations to counter the scripts that imprison us.

“Real hope begins when false hope ends. Real happiness, real joy, comes from being content with our lot and living res-ponsibly in community, broadly drawn. Real safety comes from living a reconciled life with neighbors, down the block and around the world.” – Daniel Schultz “Above all, remember that the meaning of life is to build a life as if it were a work of art.” - Abraham Joshua Heschel DISCUSSION QUESTIONS

1. How many Pacific and Asian Americans can you think of who play leadership roles in the entertainment industry, the media, the corporate, non-profit and political sectors?

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2. Of all the Pacific and Asian American leaders that you’ve identified, how many would you say accurate reflect the concerns of Pacific and Asian Americans people in their public life?

3. Imagine how Pacific and Asian Americans could be better portrayed in the media and the various sectors in American life. What would you like to see?

4. How can our Christian values (rooted in Scripture and theology) rewrite the social scripts in a way that gives Pa-cific and Asian Americans, Americans, and the world hope?

Keynote Lecture 아시안아시안아시안아시안 총회총회총회총회 주주주주 강의강의강의강의

♦ DrDrDrDr. RevRevRevRev.... Young Lee HertigYoung Lee HertigYoung Lee HertigYoung Lee Hertig 영영영영 리리리리 헐헐헐헐티그티그티그티그 박사박사박사박사 Generational and Gendered Scripts: World Cup vs LA Lakers NBA Championship

Which sports do you watch and for which team do you root? Ethnicity and nationality are often on raw display in sports. During announcement time at a local immigrant church, the pastor announced the wide screen viewing of the Ko-rean Soccer team at the church gym in case the team makes the 16 country cutline. I don’t think the Korean immigrant pastors would make such an announcement about the Lakers NBA finals. When one of the Chinese American women was asked whether she followed Lakers basketball game and its victory parade celebration, she replied, “I don’t follow basketball, but I watch the world cup. I am rooting for the Korean team, not the Japanese.” Of course, you can tell which generation she belongs to by her response! The symbolic meanings people assign to sports events unmask one’s deep-seated ethnic identities and belongingness that also reiterates unforgettable historical memories. Although the differences between rooting for the World Cup soccer team and an NBA basketball championship may appear to be minute, in the greater scheme, generational differences surface. The identification of the culture shaped by national origins for the first generation persists and unleashes collectively. Col-lective viewing of a sports team exhibits both belongingness and exclusiveness of ethnicity. While cultures, to a certain degree, can be fused, socialization around ethnicity can be one of the most exclusive experiences. As Sunday worship service also tends to cater around ethnicity and class, despite increasing multicultural emerging congregations, socializa-tion poses challenge because people tend to form their inner circle around likeness rather than otherness. No one wants to cross the boundaries when it comes to socializing. Likewise, in immigrant churches, during intergenerational gatherings, there exists social divide around generations and gender. The first generation sits along the gender lines—women sit with other women during table fellowship and men sit with other men. The second generation sits separately in their own room watching their favorite TV program and sports. If one were to force people to change their comfortable social configuration, no one would be comfortable. Nei-ther generation would want to sacrifice their social groupings and preferences. This is why socialization is one of the key components to tackle when it comes to the generational and gendered script that divides rather than unifies. In addition, gender discrimination does not seem to make much difference across generations. Increasingly Korean American women leaders may find themselves facing more gender discrimination under 1.5 generation senior pastors than they did under the first generation. Regretfully, a generational shift in leadership does not automatically translate into gender inclusive leadership in API congregations. Hence, the plenary on Friday morning will first address inter-generational and gendered scripts that divide due to differing socialization and the second will address how to structure intergenerational and gender inclusive space where both genera-tions and gender can approach ministry through the others’ lens. By doing so, increase in mutual understanding and ap-preciation could emerge. In bridging the intergenerational and gender divide, a dialogical encounter at the well modeled in the Gospel of John chapter 4 will be utilized for an inner dialogue. Often teaching is reductionistic with over emphasis on the head trip, thus lacking a holistic approach. The Friday plenary seeks to cover three interdependent dimensions of learning—cognitive, affective, and evaluative. The cognitive dimension relates to thoughts, affective to emotions, and evaluative to deep-seated values. By examining and editing false beliefs shaped by wounds, reframing and transformation can be practiced daily as a spiritual discipline.

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Early Asian Disciples and their scattered presence in the denomination

1891: Chinese mission starts in Portland, Oregon, at First Christian Church of Portland by Christian Woman’s Mission Board.

1907: Chinese Christian Institute in San Francisco established.

1908: Japanese Christian Institute organized in Los Angeles

1924: Chinese missions closed by the United Christian Missionary Society

1933: Filipino Christian Church founded.

1942: Japanese Christians sent to internment camps; the control of the building is assumed by the United Christian Missionary Society, which converts it into All People’s Church (later All People’s Center).

1948: Returnees of former Japanese Christian Church found West Adams Christian Church (DOC).

Towards a corporate identity

1972: Under the leadership of Harold Johnson, Dir. of Evangelism, the DHM begins an informal consultation with Asians dispersed in the denomination, to form a community of Asian Disciples.

1978: First consultation of Asian Disciples is held in Indianapolis, to foster consciousness among Asian Disciples and form a critical mass of people needed to build an Asian Disciples community. The gathered group names itself the Fellowship of Asian American Disciples (FAAD).

Corporate identity officially recognized

1979: Second consultation of Asian Disciples held. The group’s name is changed to American Asian Disciples (AAD). Harold Johnson is named as the liaison between AAD and DHM. At the General Assembly in St. Louis, October 26–31, AAD is officially recognized as a denominational constituency.

1980: First AAD Convocation held in Indianapolis. David Kagiwada is elected first convener. The convocation is to be held biennially, alternating with the years of the General Assembly.

1985: AAD’s booth set up for the first time at the General Assembly

1989: DHM convenes a consultation (Chicago) on Asian ministries, participated by executive council members and others from AAD. The consultation resolves to establish a staff position for Asian ministries in DHM. Koreans targeted.

Corporate identity formally supported by the church

1991: The General Assembly (Tulsa, OK, October 25–30) resolves to create a directorship for Asian ministry as part of DHM.

1992: Geunhee Yu appointed as DHM associate in charge of the American-Asian ministries. (Dr. Yu’s current title: Executive Pastor for North American Pacific/Asian Ministries). NAPAD congregations number eight.

1993: Kagiwada Sunday and AAD Ministry Week are established as official dates of observances on the church calendar.

1996: In a convocation held at Chapman University, Orange, CA, AAD becomes North American Pacific/Asian Disciples (NAPAD) to be more inclusive.

2000: Korean Disciples Convocation (KDC) formed. Soongook Choi elected as Moderator.

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Reenvisioning the corporate identity

2000: NAPAD Visioning Conference held at Indianapolis, participated by representatives from NAPAD, General Units, and regions (March 29-32). A 5-point Covenant created by the participants, authorizing a process leading to the restructure of NAPAD. The Covenant is endorsed by the NAPAD Convocation held at Christian Theological Seminary in Indianapolis, July 27-29. NAPAD Executive Council assumes the role of the Transition Team, consisting of three Task Committees and five Decision Committees, one of which is the Structure Committee.

2002: NAPAD Task Force and the Standing Committee on Renewal and Structural Reform of the Christian Church (DOC) submits a restructure proposal to the General Board. The proposal is vetoed by the Administrative Committee, which proffers an alternative that creates an American Asian Ministries Commission. NAPAD declines the proposal.

2003: Patricia (Cisa) Payuyo is elected First Vice-Moderator of the General Assembly

2005: Carolyn Ho is elected First Vice-Moderator of the General Assembly

2008: The General Board in April forms the Mission Alignment Coordinating Council (MACC).

2009: MACC, in April, submits a nine-point proposal to the General Board, including GB-09-066, which proposes “The NAPAD Executive Pastor will be accountable to a NAPAD executive board and the ministry as a whole will have a covenantal relationship to the General Board.” The proposal is adopted. NAPAD congregations number over one hundred - twenty. NAPAD’s restructured ministry is to take effect January 1, 2010.

2010: NAPAD, at 16th Convocation on Aug. 4-7, 2010 in Seattle, WA, passed amended Bylaws and elected a Board of Directors, to authenticate itself a distinct body of General Ministries. <Compiled by Tim Lee>

2011 General Assembly July 9 – 13, 2011, Nashville, TN

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NAPADNAPADNAPADNAPAD ScholarshipsScholarshipsScholarshipsScholarships

David Kagiwada Memorial Scholarship Fund

The David Tamotsu Kagiwada Memorial Scholarship was established in memory of the Rev. David Kagiwa-da. David was a second generation Disciple who graduated from the University of Chicago Divinity School and ordained in the Illinois – Wisconsin Region of the Christian Church (Disciples of Christ). David was the first convener of the American Asian disciples (now, North American Pacific/Asian Disciples) and al-so faithfully served five congregations in California and Indiana. Some focal points of David’s life and ministry were to help reconcile and heal antagonism among all people. He was an advocate for the issues and strug-gles of racial/ethnic communities and women. He was a central figure in the effort to highlight the gifts, mi-nisterial leadership and talent of Asian/Pacific Islander Disciples. Through the Kagiwada Scholarship, North Ameri-can Pacific/Asian Disciples who are ministerial stu-dents at an accredited graduate theological school or seminary can qualify to receive scholarship assistance to help complete their education. The David Kagiwada Scholarship Fund: $62,184.23 (Market Value as of 6/30/10) 가기와다가기와다가기와다가기와다 기념기념기념기념 장학장학장학장학 기금기금기금기금 데이빗 다모추 가기와다 기념 장학금은 고 가기와다 목사 기념 장학 기금입니다. 그분은 일본인 2 세로서 시카고 대학에서 신학 교육을 받고 Illinois-Wisconsin 지방회에서 안수 받고 Cal-

ifornia 와 인디애나 여러 교회에서 사역하였으며 본 교단 아시안들의 조직인 NAPAD 를 창설 하였습니다. 가기와다 목사님은 인종적 갈등을 없애고 화목하게 사는 길을 위해 헌신 하였으며 여성의 권익을 위해서도 이 바지 하였습니다. 교단에서 아시아인들의 은사, 지도력, 역량을 발휘 할 수 있는 터전을 마련 하신 분입니다. 가기와다 장학금은 아시아계 신학생들에게 지급하여 복음 사역자들을 교육 시키는데 적절히 사용 되고있습니다.

Soongook Choi Scholarship Fund

The J. Soongook Choi Memorial Scholarship was estab-lished in memory of the Rev. Dr. J. Soongook Choi. Dr. Choi was born and raised in Japan, but went to Korea with the Student Volunteer Corps during the Ko-rean War. Out of his painful experience in the conflict of inter-and intra-racial relations among Asian nations, he became a seeker for peace and justice in a world community of different peoples. Dr. Choi, who was one of three who survived from the 34 student volunteers sent to the Korean War, made a commitment to be a minister of the gospel of Jesus He joined the Campbell-Stone movement (Christian church – Independent). In 1959, he came to the United States for advanced theological education and earned several academic de-grees: M.A.- Lincoln Christian Seminary (1962); M.Div.- Vanderbilt Divinity School (1965); D.Min. No-tre Dame University (1989). He was ordained in 1962 and served the Lord as local church pastor, hospital chaplain, professor and president of Seoul Christian University (in Korea), and member of the General Board of the Christian Church (Disciples of Christ).

The J. Soongook Choi Scholarship Fund: $47,349.41 (Market Value as of 6/30/10) 최최최최 순국순국순국순국 장학금장학금장학금장학금은 고 최순국 목사 기념 장학 기금 입니다. 최 목사님은 일본에서 태어나 그 곳에서 자랐지만 한국

(6.25)동란이 터지자 학도병에 지원하여 전쟁에 나갔습니다. 일본에서 당한 인종 차 별, 한반도에서 격은 동족 상잔의 뼈저린 경험을 거울 삼아 그리스도 안에서 이룰 수 있는 인종 화합과 평화를 위해 헌신한 선구자 이십니다. 1959 년에 미국으로 건너와 링컨 대학과 벤더빌트 신학 대학원에서 수학 하고

1962 년에 목사 안수를 받아 2002 년 9 월 작고 하기까지 그리스도의 교회 (제자회)의 지도자로서 사역하신 분입니다. 그분의 생애와 사역을 기념하고 유지를 받들기 위해 기념 장학금을 마련하고 아시아계 신학생들을 돕고 있습니다.

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A Landmark Convocation of the North American Pacific/Asian Disciples Held in Seattle, Washington, August 4–7, 2010

The sixteenth NAPAD Convocation took place on the campus of Seattle University, under the theme, “Be Hope for the World.” It was a landmark Convocation because it produced thoroughly amended Bylaws and a new governance body, the NAPAD Board of Directors. The Convocation drew two hundred or so attendees, a fourth of whom were

children or youth. The youth and young adults arrived a day earlier to begin their activities at Gwinwood Christian Camp, about an hour-drive from Seattle. About forty youth and a dozen young adults partici-pated, under the guidance of ten counselors. The bulk of the youth came from Filipino Disciples Church in Los Angeles; the First Mongolian Christian Church in Oakland, CA; Samoan Congregational Christian Church in Seattle; and Korean Disciples churches from Seattle, Chicago, and Southern California. The youth held their own programs, though converging with adults on certain plenary activities. Their activi-ties were coordinated by Rev. Jae-hyong Cho of Sallims Christian Church (DOC) in Newport Beach Cali-fornia and Rev. Einstein Cabalteja of Filipino Disciples Church in Los Angeles. Fourteen of the youth confessed their faith & got baptized during the Convocation. The opening worship took place in the evening of the 4th, Wednesday, in the Pigott auditorium. The wor-ship began with contemporary praise led by a youth band. Rev. Janet Casey-Allen rendered invocation, and Rev. Sandra Messick, Regional Minister of the Northwest, offered words of welcome. Rev. Dr. Sha-ron Watkins, General Minister and President, inspired worshipers with a message entitled “Hopefully . . .” Offerings were collected for David Kagiwada and Soonggook Choi Scholarshps. Rev. Kim Tran pre-sided over the Lord’s Supper, aided by Rev. Paulo Lealaiafea, Rev. Kyu Su Um, Rev. Sungdoh Ee, and Ms. Melissa Kim. The worship ended with a benediction offered jointly by Rev. Dr. Geunhee Yu and Dr. Watkins. On Thursday, during the business sessions held in the morning, the landmark decisions were made. Cop-ies of the current Constitution-Bylaws and proposed amendments were distributed to the attendees. Since the amendments were so thoroughgoing—since they encompassed the materials contained in the current Constitution–Bylaws— Rev. Dr. Lian Jiang, the moderator, opted to work only with the proposed amendments, entitled simply “Bylaws.” Under Dr. Jiang’s directions, Rev. Dr. Tim Lee read each sec-tion of the Bylaws, pausing whenever a question arose for clarification or discussion. A series of produc-tive discussion ensued, and revisions were made to the proposed Bylaws. After the entire document had been reviewed and adjusted, members took a voice vote on its adoption. The vote was unanimously “aye.” As a result of this vote, the NAPAD has now acquired a structure to complement the General Board decision (GB-09-0644), passed in April 2009, that established the office of the Executive Pastor of North American Asian Disciples as a distinct general ministry, under the oversight of the NAPAD Board of Directors and the General Board of the Christian Church (Disciples of Christ). The Thursday afternoon featured other important activities. After the business sessions and luncheon, a series of break-out sessions took place. The sessions dealt with anti-racism and reconciliation (led by Rev. April Johnson), pension and health insurance (Rev. James Hamlett), new church and fund-raising (Revs. John Roh and Lori Adams), global ministry (Revs. Bob Shebeck, James Vijakakumar, and Salvador Mar-tinez), Courageous Compassion (Rev. Brendon Gilvin), Disciples higher education opportunities (Dr. Kris Culp and Mr. Brad Lyons), and Office of General Minister and President (Revs. Sandhya Jha, John Chun, Patti Case, and Bruce Barkhauer).

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Thursday evening, Dr. Timothy Tseng spoke as one of the two guest keynoters. Dr. Tseng is President and Executive Director of Institute for the Study of Asian American Christianity (ISAAC), located in northern California. A church historian with a PhD from Union Theological Seminary in New York, Dr. Tseng presented an insightful lecture using the metaphor of the script to show how American Pacific Is-landers and Asians have been inscribed into playing various demeaning roles in American history. He also shared ways in which the oppressive script can be rewritten to empower Pacific/Asian Americans, rewritten on the basis of hope offered in the Gospel. Dr. Tseng’s talk was heard by both adults and youth, and the youth raised some of the most stimulating questions.

During the Friday business session, another landmark event occurred: the formation of the first NAPAD Board of Directors. The following persons were nominated for seven of the fourteen-person slate pre-scribed in the new Bylaws: Lian Jiang (Immediate Past Moderator), Tim Lee (Moderator), John Chun (Moderator-Elect), Cindy Kim (Secretary/Treasurer), April Lewton (Representative to the General Board), Geunhee Yu (Executive Pastor: ex-officio), and Sharon Watkins (General Minister and President: ex-officio). Five more were nominated as Members-at-Large: Janet Casey-Allen, Sandhya Jha, JoAnne Ka-giwada, Paulo Lealaiafea, and Gideon Yu. Not on the slate but also on the Board were a Representative from the General Ministries and a Representative from the Regional Ministries. These representatives were to be nominated by their respective ministries and confirmed later by the NAPAD Board. A brief bio of each nominee was presented; then the members voted on the slate. The vote was again unanimous-ly “aye.”

Other activities on Friday included a second keynote presentation, this time by Dr. Young Lee-Hertig. Dr. Lee-Hertig teaches in the Global Studies and Sociology Department at Azusa Pacific University, in Los Angeles, CA, having received a PhD in Intercultural Studies at Fuller Theological Seminary. She pre-sented a lecture on Asian American women and multiculturalism. Later in the day, she and Dr. Tseng teamed up to lead a workshop that drove home the points each of them had lectured on. Friday afternoon featured additional break-out sessions: in-house and out-house evangelism (Rev. Ron Deggs) and wom-en’s ministry (Revs. Ana Aquino and Ann Pickett Parker). After supper, members gathered at a large hall in the Student Center for the much anticipated Culture Night. Despite technical glitches, good times were had by all, everyone enthusiastically applauding performances by our own members—hymn-singing by a Chinese team, modern worship dance by Mongolian youth, traditional dance by sisters representing the Zo (Burma) church, a violin-and-vocal performance by two Koreans, an impressive dance act by a Sa-moan team.

Saturday morning the Convocation ended after the closing worship, in which the newly chosen officers of the NAPAD were installed. In the morning of each day of the Convocation, a devotional had been held. On Thursday morning, it was led by the Chinese Disciples; on Friday, Samoan Disciples; on Saturday, the youth. Throughout the Convocation, child care and children’s program were provided by Rev. Nathan Hill and his spouse Yunkyong Hill, as well as Rev. Young Sook Kim. The NAPAD is grateful to each of these persons and groups—with special thanks to Rev. Sandra Messick, Rev. Paulo Lealaiafea, Rev. Jong Kook Hong, Rev. Youn Su Nam, and other Disciples of the Northwest Region, whose generosity was in-strumental in making this Convocation a success.

(Timothy Lee)