Dispatch from the IENPG Synod Meeting

During this week (May 20-24) the IENPG (Evangelical National Presbyterian Church of Guatemala) held its annual Synod plenary at the Campamento Monte Sion along Lake Amatitlán. The meeting included worship, friendly fellowship, hearty meals, several soccer matches and, of course, plenty of sitting. Here’s my report about decisions that were made, with emphasis on news that I think will interest people in the PC(USA):

     Delegates voted their unanimous approval for a new covenant between the IENPG and the PC(USA). In the covenant thanks is given to God for “our work together as witnesses to God’s Kingdom.” Special appreciation is expressed for “PC(USA) mission workers and their U.S. supporters that have been so instrumental in the formation of the Guatemalan church,” as well as “the Guatemalan church leaders for their vision and sacrifices that have produced so much good fruit,” and “existing partnerships that bond our denominations on the presbytery and congregational levels.” Both denominations ask God’s forgiveness for “mistaken actions and attitudes in the past that have in any way impeded our common witness and work as partners in mission,” as well as the “lack of respect for differences in theological and moral understandings that is too often evident in our relationships with one another.” There are numerous policy changes in the covenant, which was last renewed in 2004. I’ll post the entire covenant soon on this blog site, so that anyone who’s interested can look it over.

     The Synod also gave its full support to a detailed proposal regarding the future of the Walton funds for theological education (currently frozen), and also affirmed a new position for a PC(USA) mission co-worker whose focus will be the use of these funds. It is hoped that this new mission co-worker will arrive in Guatemala later this year.

Also, a covenant partnership with Living Waters for the World (LWW) was adopted. In the covenant (which still needs final approval by LWW), both partners lift up their shared “Protestant faith and reformed roots,” along with the long-standing relationship between their denominations, their concern for the poor and marginalized and their commitment to holistic partnership and sustainable mission projects. The rest of the covenant outlines the ways that they will collaborate in forming more partnerships with local Presbyterian churches to install and operate water purification systems.

Bacilia and I, as well as Amanda Craft, were invited to make presentations to the assembly about our activities as mission co-workers in Guatemala. Amanda’s assignment is with the IENPG’s women’s organization. Delegates responded enthusiastically to these presentations. Lots of time was used each day talking about advances in theological education and the desire to expand the Presbyterian church into new areas of Guatemala. As is customary at Synod meetings, the moderator realized that the clock would run out before numerous agenda items could be addressed. Therefore, it was agreed to forward all remaining items were to the Executive Committee for their action.

A new IENPG moderator was elected, Pastor Ivan Paz. Until two years ago he was the IENPG Permanent Secretary, and now he’s pastor at the Presbyterian Church in Amatitlán. As usual, I was impressed by the ethnic diversity represented at the Synod meeting, and the positive spirit that reigned throughout the deliberations. At the same time, it’s noticeable that the indigenous delegates are much less vocal than the Ladino delegates. The shortage of women delegates continues to be a disappointment, although women were active and vocal throughout the proceedings. A newly-elected Executive Committee was installed—half pastors, half-elders—which I’m sad to have to mention is all male (see photo).

An upbeat report was given by an INEPG pastor who attended last year’s PC(USA) General Assembly as an invited “ecumenical delegate.” Pastor Miguel Estrada spoke about the warm hospitality that he enjoyed in Pittsburgh, and the opportunities that he had to participate during the sessions. He brought back greetings from the General Assembly, and a crystal communion set that was given in recognition of the IENPG’s 50^th anniversary. He also brought a large manila envelope full of cards from PC(USA) delegates that promised to pray for the IENPG. In response to Pastor Estrada’s report, the Synod delegates raised their hands to pledge to keep the PC(USA) in their prayers too.

Tapping into Christ’s Living Waters

According to a study by Guatemala’s Guild of Engineers, 80% of water sources in Guatemala are polluted with bacteria and chemicals. Although water availability is good overall, water quality is poor. The World Health Organization reports that 40% of rural Guatemalans have no running water, and 83% lack clean drinking water. In urban areas, 23% are without clean drinking water. As a consequence, intestinal illnesses are the 3^rd highest cause of infant mortality.

This past week I accompanied officials of Living Waters for the World (LWW), a mission organization of the Synod of Living Waters. Rev. Wil Howie, LWW Director; Rev. Todd Jenkins, Moderator of LWW’s Guatemala Network; and Jeff Wagner, LWW Operations Director came for 4 days of meetings and visits. We discussed with leaders of the Presbyterian Church of Guatemala (IENPG) the fine-tuning of a formal covenant. Later this month, this covenant is to be proposed at the IENPG’s yearly Synod meeting for adoption. The covenant’s aim is to work more closely as partners in bringing sustainable water purification systems to more Presbyterian churches across the country.

We stayed at Guatemala’s Presbyterian Seminary near Retalhuleu, where an international LWW conference will be held in October of this year.  Plans were made with seminary efficials for this week-long conference, which will bring together 50 participants from nine countries are expected at the conference.

While there, we visited six sites where LWW systems have been installed in Guatemala’s coastal region. Two of them were especially impressive. At a fire station in Las Delicias, Colomba in the Quetzaltenango Department, 5 gallon jugs of purified water are sold to the community for 5 quetzals each, considerably less than the Q16 charged by commercial water vendors.  Free water is distributed to local schools and to families in need, while proceeds from water sales have enabled the station to pay staff and make improvements on the fire house. (See photo) This system was sponsored by First Presbyterian Church in Tupelo, MS.

At another site, a church in Retalhuleu called El Shaddai, a purification system installed with help from Fox Valley Presbyterian Church in Geneva, Illinois, has developed an extensive water ministry that mixed entrepreneurship with social outreach, with bottled water provided to feeding centers and schools, and water is sold at a low price to the public.

Given the dire needs in Guatemala for access to clean water, the expanding ministry of Living Waters for the World is good news for many struggling communities.

From the Polochic Valley to the Ixil Triangle

The past 3 weeks have included trips to Retalhuleu, Quetzaltenango, and Coban for visits to schools and churches.  Last week I had a 2-day visit with the Polochic Q’eqchi’ Presbytery in the Alta Verapáz Department. It’s the largest of eight Q’eqchi’ presbyteries, with 42 churches and congregations. It was good to see that crews are paving the road to La Tinta, where the presbytery’s plenary took place. Part of my job was to discuss plans for their partnership with the Inland Northwest Presbytery in the U.S. I preached at the evening and morning services, and also administered Holy Communion.  They were thrilled to receive communion sets for five Poqomchí congregations (see photo of presentation.)

Back in Guatemala City, our 3 kids attended a 3-day children’s church camp on the outskirts of Guatemala City. They had a ball swimming, learning songs, skits, and games about how Jesus is our “lifeguard.” I got back in time to watch Manuel win a dance contest during the closing ceremony (see photo).

Soon after returning from La Tinta, I joined a 3–day mission team to the Ixil triangle in northern Quiché Department. Guatemala City’s Central Presbyterian Church, the organizer of the trip, invited me to serve as the team pastor. Part of our team held a worship service along the Poyocá River outside Chajul on Saturday morning in Chajul that included twelve baptisms and the Lord’s Supper (see photos). In the afternoon we joined the rest of the team in San Juan Cotzal to help with a pediatric clinic and children’s ministry (see photo). I was asked to pray with patients after they saw the doctor and before they received medications. That evening several of us met with church elders to discuss plans to build a temple and an upcoming visit by a youth group from their partner church in Williamsburg, Virginia.

On Sunday morning at the church in Chajul, I preached again and officiated at a wedding. After the service, we joined the newlyweds, their families, and a host of well-wishers for a wedding procession to the bride’s home for a celebration (see photo). It’s a gift to be invited to the special moments in the lives of God’s people, and it’s a joy to imagine that in some way these simple visits around Guatemala might serve to enlarge Christ’s kingdom. 

Thoughts on Guns and Cigarettes in Guatemala and the U.S.

In response to several tragic mass shooting, a push is underway in the U.S. to limit access to firearms and ammunition. For whatever they’re worth, here are some reflections on gun violence in the U.S. and Guatemala.

Guatemala is trying to come to terms with a gruesome past. The trial of former dictator Efrain Rios Montt for genocide and crimes against humanity is moving forward, with gripping testimony from victims of atrocities by Guatemala’s army in the Ixil region during the early 1980’s.

At the same time, Guatemala struggles to deal with a gruesome present. Each day’s newspapers reflect widespread violence, though crime statistics are improving slightly. It might be assumed that narcotrafficking is behind much of the killing, but crimes of passion, assaults, and assassinations by extortion rings seem to be the primary culprits. In any case, Guatemala suffers from deeply-seated culture of violence.

So, how does gun violence in the U.S. compare to Guatemala? First of all, the U.S. has the highest gun ownership rate in the world—an average of 88 per 100 people. Guatemala ranks #49.

Despite its high gun ownership rate, the U.S. doesn’t have the world’s highest firearm murder rate. That award goes to Honduras, Guatemala’s neighbor, with 68.43 shooting fatalities per 100,000 habitants. The U.S. has 2.97 gun-related homicides per 100,000, ranking it #28. Guatemala ranks #5 in the world, with 34.8. In the U.S., 60 % of homicides involve a firearm. In Guatemala, it’s a startling 84%.

According to GunPolicy.org, gun regulation overall in the U.S. is considered “permissive,” compared to Guatemala where it’s considered “restrictive.”

When I first came to Central America as a student in 1981, cigarettes were a dominant part of the culture.  Smoking was commonplace in movie theaters, busses, lines, and most businesses. People were expected to tolerate second-hand smoke virtually everywhere. Today, habits are much different. In Guatemala, a law went into effect in 2009 that bans smoking in workplaces, just like in the U.S.  At the same time, the glamor attached to cigarettes waned. This was achieved through campaigns to encourage quitting, as well as curbs on advertising by cigarette vendors. Sure, there are still smokers in Guatemala, but their numbers seem to have dropped sharply, and they’re much less noticeable.

So, what does this have to do with gun violence?  While gun rights and restrictions are being debated in the U.S., why not also address the glamorization of guns in U.S. culture? The entertainment industry makes large profits from TV shows, films, and video games that attach sex appeal to murder and mayhem. Yet this industry downplays, or even denies, a relationship between their product and the high popularity of guns in society. Hollywood downplays these ties, just like the tobacco industry once downplayed ties between smoking and cancer. Sure, graphic violence is a cash cow for Hollywood, but is it really that much of a sacred cow? Are we in the U.S. so spell-bound by celebrities that we won’t second-guess their industry’s reliance on gratuitous killing to make money?

My hope is for a movement to gain strength across the U.S. to de-glamorize violence, to make non-violence more fashionable, and to improve gun laws so that it’s harder for firearms to end up in the wrong hands.

I think Guatemala, like the rest of Central America, was influenced by the example of the U.S. in its steps to change its culture of smoking. How great it would be if the U.S. also set an example regarding gun deaths by changing its culture of violence.

 

Holy Week, and a Sermon about Malchus

Holy Week in Guatemala brings together religious spectacle with R & R. It’s a strange mix of solemn rituals, frivolous diversions, and family vacations. I expect it’s a struggle for most people to make it fit neatly together. Our kids are on school break, by the way. We’re enjoying having two teenagers from Chajul join us for the week. Kristina Pacheco and Katalyna Laynez , both from the congregation in Chajul, are scholarship students at the La Patria school in Cobán. Kristina’s studying pre-law, and Katalyna pre-medicine. The Bi-national Walton Committee, on which I serve, is sponsoring their room and board in Cobán with funds from the PC(USA).

As for family outings, we’ve kept them simple—swimming near Lake Amatitlan on Tuesday, and hiking in the mountains of Jalapa on Wednesday. (See photos)  

Today, Maundy Thursday, we went to Central Presbyterian Church. Preparations for the Lord’s Supper kept Bacilia and other deacons busy, and I preached at the morning service. Afterwards, we walked to lunch as a long Catholic procession passed by. (See photo) We were amazed by the sight of an unusual alfombra (processional carpet)  on Sixth Avenue. It’s a tradition in Guatemala to carefully fashion these carpets out of colored sawdust and pine needles. They’re often 20-30 feet long. The alfombra we saw today, however, stretches for 12 blocks—over 4,000 feet! The local diocese organized over 1,000 volunteers from the city’s parishes to construct this elaborate alfombra as an invitation to Pope Francis to visit Guatemala. They also hope to be recognized by the Guinness Book of World Records. (See photo)

On Sunday, I’ll preach at the sunrise service the Bethel Presbyterian Church at 4:30 AM. (Isn’t that too early to qualify as a sunrise service?)  Then it’s off to Central Church for their annual Easter parade and worship. Finally, we’ll drive Kristina and Katalyna to the bus station for their return trip to Cobán.  

My sermon this morning dealt with the slave Malchus, whose ear was sliced off by Peter during the arrest of Jesus. It’s based on Luke 22:47-51 and John 18:10-11. Here’s the essence of the message:

Jesus’ miracle in the Garden of Gethsemane was the last one he performed before his death. This miracle tells us plenty about the kind of Savior he is. It happened when the Roman soldiers and Temple guards came to arrest him. Peter quickly drew his sword to defend Jesus, and he took a swing at one of the Jewish guards. Either the guard had quick reflexes, or Peter didn’t have very good aim, for the guard lost only an ear in the scuffle.

The guard’s name was Malchus, which means “king” in Greek and Arabic. Ironically, this “king” was an enslaved Jew. He was owned by Caiaphas, the High Priest, and whatever animus Malchus felt toward Jesus was likely caused by hours of overhearing Caiaphas badmouth Jesus and his followers. Malchus had no inkling that Jesus came to proclaim release to the captives and to let the oppressed go free.

While everyone else lost their cool, Jesus kept his.  First, he had Peter put up his sword. While Peter was well-meaning and brave, he also was wrong. Jesus didn’t use traditional weapons. At times using physical force might be the lesser of two evils, but it’s still an evil, and Scripture shows a strong preference for non-violence.  And especially in the case of advancing God’s work, the sword has no place.

For Jesus, it wasn’t sufficient to just stop Peter’s sword fight. Amidst the chaos and brutality, Jesus managed to pick up Malchus’ ear from the ground and restore it to its proper place. Even as he was being dragged off to prison and to Calvary, Jesus paused to heal a wound and touch a life. And of all people, he touched Malchus, a slave worth so little in the world’s eyes, an accomplice to Jesus’ arrest.

Why, we might wonder, would Jesus be so concerned about Malchus? Perhaps it’s because if anyone could relate to what it meant to be a suffering servant, Jesus could.  Philippians 2:7 tells us about Jesus, “who, being in very nature God… made himself nothing by taking the very nature of a slave.” Not only did Jesus and Malchus have slavery in common, they also shared something else—the designation of “king.” Indeed, Jesus was mockingly called a king by his tormentors, while Malchus was jokingly called a king by his oppressors. The very next day Jesus would hang on a cross underneath a sign that read in Hebrew, Latin and Greek “This is Jesus, the King of the Jews.” This means that Jesus was crucified under a sign that included the Malchus’ very name. Perhaps it was meant to be that way, with Malchus somehow representing all of us who are persecuted, hurting and confused, the people for whom Jesus gave his life.

We can’t be sure what happened to Malchus afterwards. Surely he was one of those people who Jesus had in mind when, on the cross, he said, “Father, forgive them for they know not what they’ve done.”  Christian tradition has it that he became a believer.  But, as in the case of all miracles, its purpose wasn’t only to change one person’s life, but to give witness to the power of God for all life, the Savior who continues to touch lives, heal wounds, and restore people who get caught up in the ways of our fallen world.

The Lost Son and His Dysfunctional Family

This is the sermon I preached at Guatemala City’s Central Presbyterian Church last Sunday, translated into English. It’s based on the parable of the prodigal son, which is found in Luke 15:11-32.  

The prodigal son is featured in one of several parables in the 15^th chapter of Luke in which Jesus responds to grumbling from Pharisees and Scribes about his outreach to sinners and tax collectors. In these parables we hear about losing and finding a sheep, losing and finding a coin, and losing and finding a son. The main theme of these stories is the pain of losing something valuable, and the joy of getting it back.

Contrary to lots of popular opinion, the point of the parable of the prodigal son isn’t to showcase the father’s virtue, or to depict him as a kind of God-figure. Preachers, in particular, tend to deify the father as an inspiring model of wisdom, mercy and long-suffering. Some even retitle the story “The Parable of the Loving Father.” This view distorts and limits this beautiful story by making it almost impossible to question the father’s deeds. If the father is a divine figure, then he presumably didn’t make errors in raising his sons and used perfect judgment in dealing with their struggles. How wonderful the world would be, we’re led to conclude, if every parent were just like him.

If we don’t assume the father is a metaphor for God, we open up to the possibility that maybe the father wasn’t perfect after all. The reality in the parable becomes one we can identify with, which was the aim of Jesus’ parables. We can view this family like many other families—dysfunctional, brimming over with disappointments, riddled with resentments—therefore giving hope to people with this kind of family.

As a pastor, I’d really like to facilitate a counseling session with this family. I’d like to offer some pastoral care and spiritual support. My first step would be to explore how their problems arise from family dynamics, not just the bad behavior of one son.  I’d point out the likelihood that everyone, including the father, could be partly to blame for the conflict in this family.

After all, the father is a large land-holder and a powerful businessman, perhaps a workaholic. He probably expects his sons to learn the family business and be like him—with lots of servants, field workers, livestock, barns, and money. If this is his goal, it’s not necessarily the goal of both of his sons. When fathers place too high a value on business, they often don’t devote enough attention to troublesome children. In these kinds of families, there’s a tendency to substitute material things for loving relationships. Things, however, don’t solve family problems. Instead, they make it easier to avoid them.

The older brother enjoys the advantages of the first-born son, and he seems to be living up to the father’s expectations. He’s working hard and helping the family business grow. He probably can’t figure out why his younger brother isn’t more like him. His poor regard for his brother is in keeping with other sibling rivalries in the Bible, especially the book of Genesis. From Cain killing Abel and Jacob cheating Esau, to Joseph’s ten brothers selling him to the Midianites, we see a similar melodrama. Unfortunately this kind of melodrama between siblings has never ended, and continues today in many homes. Only in Exodus, with Moses and Aaron, do we find brothers who get along.

The younger brother shows signs of an inferiority complex. He senses that his father and brother aren’t interested in him as an individual. Perhaps he doesn’t want to be a rancher. Maybe he’d rather learn a different trade, or else study to become a scholar. Maybe he’d rather travel to other cultures and learn about them. If so, this no doubt would lead to arguments between him, his father and his brother, eventually leading to his tragic and typical decision to break family ties. He flees his home, expecting that life will be wonderful without his old man’s domineering attitude and rigid expectations.

Could it be that the father was relieved to see his younger child go? Why else would he so readily give the son his inheritance in advance? The father must have thought that his home would become a haven of tranquility once his trouble-making, spoiled loser of a son was gone. Good riddance… he thought… for a while… until he starts to miss his little boy.

As is the case with most runaways, the younger son discovered that life on his own was much worse, and that he couldn’t escape problems when he’s a part of them. What at first was thrilling and fun led him to lose everything, his money, his fake friends, and his sense of worth. Eventually he saw only one way to survive—go home. The homecoming would be humiliating and risky. He practiced what he’d say, and when at last he and his father reunited, he said, “Father, I’ve sinned against heaven and before you; I’m no longer worthy to be called your son.”

Instead of giving his son a hard time, the father couldn’t believe that he was getting another chance at fatherhood. He ran to embrace his son. Wow! Praise God! What a royal welcome! Well, maybe even too royal! I can imagine the son saying, “Thanks, dad, this is great! As for the fatted calf, the nice clothes, the cool jewelry, and the comfortable shoes, they aren’t really necessary. What I’d like more than anything is for us to have time to talk some things over, and get to the bottom of our conflict.” If the younger son said something like that, I’d say he was right.

But I’d also say that the father was right when he said it’s “fitting to celebrate and be glad.” “Fitting” means it’s more than just permissible to celebrate or good to be glad, but that they’re necessary. We need them to get by. We can’t wait until every problem is solved to throw a party. God doesn’t want us to put off singing joyful songs until we get to heaven. When the Bible says laughter is good medicine, the message is that we should laugh even though we’re still sick, because it helps the healing process.

And I’d also say that the older brother was right when he complained about the party. Not only wasn’t the party for him, but nobody bothered to go out and invite him while he was working in the field. Just as it’s fitting to celebrate, it’s fitting to invite others, to include our brothers, to reach out to our sisters, and to make sure that no one’s left out. Sure, it’s hard to break away from the party to invite others.  Nonetheless, we can’t forget about our brothers and sisters out in the field.

Yet, God’s mercy is for everyone, the brother that’s in the fold just as much as the brother who’s lost his way.  The love of Christ is for all, for the sister that’s prospering as well as the sister that’s failing. God’s grace is for everyone, for parents that get along with their children and those that don’t to relate well to their children. That’s what the Pharisees and the Scribes didn’t see. Yet, even while they grumbled about it, Jesus kept inviting, receiving and loving sinners.

Two weeks ago I was in Cobán for the start of a theological training program. Among the students there was Francisco Chamay, a lay pastor from the Ixil town of San Juan Cotzal. (That’s a photo of him with this post.) Once I asked him what he’d say if someone asked why he’s a Presbyterian. His reply was longer than what I expected, but it was a fascinating testimony. Francisco told how once he used to prowl the cantinas of Guatemala City as a philandering drunkard. One night he passed out in the street, and a truck ran over his legs. Waking up in the hospital, he found out that he might lose his legs. Members of a church came to visit him, and they prayed with him. This touched his heart, and they continued to visit. Soon he became a Christian, and was discharged from the hospital with his legs recovered. He was fired up to serve Christ, and began to enter cantinas again, but now to invite people to church. Francisco studied the Bible, and eventually returned to San Juan Cotzal, his hometown. His passion for preaching in remote places got him into hot water with his church leaders, and they put limits on his evangelizing. This didn’t set well with him, and he resigned. After someone told him about the Presbyterian Church, he sought and received permission to work under the auspices of the Presbyterians. When others wouldn’t support his outreach efforts, the Presbyterians did. Now he wanders on his frail legs through the mountains and valleys around San Juan Cotzal, praying for people and inviting them to hear the Good News. And, he said in conclusion, if anyone asks why he’s a Presbyterian, this testimony would be his answer. By the way, when asked if he needed anything, he replied that a mule would helpful for him travel longer distances on rugged terrain.

It’s clear that Francisco believes that it’s necessary to invite everyone to the party. And that he’s happy in a church that gives him permission to do so. All of us have permission to share the Gospel. It’s necessary for us. This permission, incidentally, doesn’t just come from the Presbyterians; it’s a calling from God. We need to celebrate the love and goodness of God, and we need to invite all of God’s people to the celebration.

Strides in Indigenous Education (Part Two)

     On Monday night a dedication service marked the start of a new theological training program for indigenous pastors and elders in the city of Cobán. Participants in the simple service described the program as a “historic” and “thrilling” response to the clamor for high-quality educational opportunities for indigenous leaders. Enrollment capacity was supposed to be 40, but 46 students were allowed to sign-up. There’s already a waiting list for others who hope to join the next time. Another 16 students of the Q’anjob’al Presbytery have enrolled in the same program and are receiving classes concurrently in the town of San Juan Ixcoy in Huehuetenango.

Students come from Q’eqchi’, Poqomchí and Ixil congregations, from eight presbyteries in Guatemala’s northern region. During this first of five week-long sessions, courses are on biblical theology and Reformed doctrine. Future sessions will be about Presbyterian history, polity and liturgy, as well as pastoral functions and responsibilities. Graduates from the program will receive a diploma in pastoral proficiency.

This program is a collaboration of the Evangelical Presbyterian Seminary, the La Patria School in Quetzaltenango, the Bi-national Walton Committee, of which I’m a part, and the eight indigenous presbyteries.  All have worked closely together in the process of planning and implementation. Registration and materials, as well as housing and meals, are being provided at no cost to students, who are mostly bi-vocational pastors that make a living in the corn, coffee and sugarcane fields. The commitment of the students is to pay for their own transportation to Cobán, to take time off from their jobs and, of course, to complete course requirements.

(Photos: Inaugural service in Cobán, students in San Juan Ixcoy, and students in Cobán)