Of Angels and Immigrants: Christmas Comes to Us

In those days a decree went out that all should be registered…

The decree I received came in the form of an invitation from agents of the Immigration and Customs Enforcement (ICE). ICE agents are even now responding to an overwhelming influx of asylum seekers from Central America. As occurred two years ago, the ordinary system of immigration services is being overwhelmed with humanitarian need. In response to this crisis, the new sector chief for Arizona is requesting the help of faith communities to provide compassionate, temporary, transitional shelter.

They hurried off and found Mary and Joseph, and the baby…

The need for compassionate, temporary, transitional shelter is most needed for women and children. Similar to the “unaccompanied minor” crisis of 2015, today’s need focuses on those who are most vulnerable, most in need of the kind of comfort and care the Body of Christ provides. The ICE agents with whom I met expressed a desire that these women and children seeking asylum (known as “asylees”) be shelterd by faith communities rather than in already overcrowded and overstressed governmental processing centers.

Joseph got up, took the child and his mother during the night and left…

The temporary and transitional nature of the shelter requested is for the purpose of helping these asylees get from Phoenix or Tucson to their family, usually in another state. U.S. law provides for asylees to be transported to family within our borders, and ICE desires our help in making that experience as compassionate and humane as possible; these folks already have known trauma so easing their connection to family is in everyone’s interest.

            Herod gave orders to kill all…

The trauma these asylees have experienced comes at the hands of “Herod” in their home countries of Guatemala, Honduras or Nicaragua. Indeed, Herod lives in many lands throughout the globe. Under the rule of Herod, people suffer and many choose to flee rather than be persecuted, suffer oppression or worse. Even today, Rachel weeps for her children and refuses to be comforted.

You shall call him Immanuel…

Christmas is the celebration of God with us in Jesus Christ! God with us so that we can bring God to the world. As the Body of Christ, it is our calling to confront Herod even as we comfort Rachel. At this time, we are being invited to collaborate with ICE to be instruments of God’s peace. Are you willing or able to help?

In Tucson: Two Methodist churches are taking the lead but need material assistance (click on this link) or email theinnprojecttucson@gmail.com if you would like to volunteer.

In Phoenix: A church or churches are need to serve as organizer, coordinator and/or space provider. If you can help, email me, and I will get you connected with others who are willing to help. Teresa Waggener, the Coordinator of Immigration Issues at General Assembly, will conduct a webinar on Wednesday, January 4 at noon. I and others will be watching this webinar at the presbytery offices, and you are welcome to join us!

Glory to God in the highest, and on earth peace to all, on whom God’s favor rests.

Brad Munroe

Christmas through a Child’s Eyes

I folded like an accordion. I caved when confronted by the crassest of our culture. I sold my soul. And I’m glad I did.

            What did I do that was so horrible?

Thank you for asking. I played Santa at St. Andrew’s (Tucson) Christmas Festival. As a pastor I was something of a purest regarding keeping the boundaries between the sacred and the secular – no Santa, no Jingle Bells for me. My congregations were commercial free zones! I felt so righteous.

Then I was asked to play Santa. My first inclination was to refuse, but I knew the one asking was desperate as the Christmas Festival was drawing nigh (I’m such an enabler!). Also, the festival was designed as a “bridge event” for the community, a way to connect outward with families who otherwise would have no contact with the congregation. How can a church grow if there is no contact with others beyond the current church family?

Should I have said no? Perhaps, but I said yes.

Upon entering the fellowship hall I was hit by a palpable wave of love and adoration. Children’s eyes lit up with delight bordering on awe. I knew the children’s reaction had nothing to do with me and everything to do with the suit. Yes, definitely the suit.

I was reminded of the wisdom of Ian Pitt-Watson, a preaching professor at Fuller Seminary, who counseled his students to avoid the complicated sermon illustration and always favor the simple, the common, the universal. That is, rather than an explanation of how quantum physics expresses the love of God at levels we can only imagine, an illustration that serves only to highlight the preacher’s scholarly ways, a better way to express the love of God is to connect it to a little girl with her Raggedy Ann. The rag doll’s value is not counted in the cost of the cloth, thread and yarn but in the inestimable worth of a little girl’s love, imputed, credited, attached to Raggedy Ann no matter how raggedy the doll has become. Such is our worth: of inestimable value because of the lover from whom it comes.

That’s how these children loved me (as Santa). I don’t really know what to make of this experience. A part of me remains mortified that I blended the sacred and the secular, yet a part of me has a renewed sense of awe and wonder. When was the last time I looked at Jesus the way those children looked at me? What was the last time I heard the Christmas story with new ears? Heard the challenge implicit in Zechariah’s prophecy regarding his son, John? Was amazed by the fierceness of Mary’s faith in the Annunciation or was dazzled by the audacity of her Magnificat? Have I felt recently the sting of John the Baptizer’s accusation about being part of a brood of vipers? Have I dropped everything to journey to Bethlehem recently to see this thing the Lord has done for us? Have I mourned with Rachel at the loss of her children who are no more?

As the advent of the Christ Child approaches, I pray we will all take moments to look and to listen with awe and wonder. I pray we will kneel before the Christ that we may walk beside those for whom He died. I pray we may all see Jesus through a child’s eyes.

Happy Advent and Merry Christmas,

Brad Munroe

Mennonite Wisdom: In Life Being the Body of Christ Post-November 8th

What a Thanksgiving weekend! In the shadow (or is it an after-glow?) of the most vitriolic election in our lifetimes, (though, evidently, not necessarily in history – c.f. the election of Andrew Jackson in 1828), we gathered as extended families for a long holiday weekend. I was bemused by the flurry of news articles and opinion pieces in the lead up to Thanksgiving offering advice on how not to have knock-down, drag-out confrontations over politics. The advice columns seemed to pinball between “avoid talking politics at all costs” and “embrace your rage / take a victory lap.”

            There is a middle way.

I like to call the middle way between avoidance and open hostility playing the spirituality of respect game. What are the rules of this game, you ask? Thank you for asking: the rules are for each player (1) to acknowledge and honor the very best in the other’s arguments, (2) to acknowledge and own up to the weakest parts of one’s own arguments, (3) to seek together areas where all the players share common values, ideas and convictions, and (4) to ask one another probing questions that help create greater clarity and sensitivity to what is most essential for one another. Winning the spirituality of respect game is a communal exercise; either everyone wins or no one wins. The goal is not agreement but a deeper awareness of God, self and other.

In the past month I have had conversations on many subjects with a variety of Presbyterians, and the wide array of moral complexity has been on display. For instance, to take just one high profile subject, the Dakota pipeline, I have spoken with a pastor who was arrested for trespassing while protesting in North Dakota; spoken with a pastor who was prayerfully considering whether or not to go to North Dakota to join in the protest and was exploring “both sides”; and spoken with a ruling elder who is a retired Army Corps of Engineer employee and assured me the pipeline is completely safe from an environmental perspective. I came away from each of these conversation devoid of the perfect, just right, oh-now-I-get it answer, yet also left with a deeper appreciation of the significant ethical, social and spiritual choices present in the situation.

In this brief series of essays on our moral responsibility to be thoughtful citizens I have shared principles from the Mennonites, long known and respected as peacemakers, who in their document entitled Agreeing and Disagreeing in Love suggest ways to conduct ourselves in thought, in action and in life. I conclude this series by sharing Mennonite wisdom about becoming peace-full congregations in life:

In Life

1.     Be steadfast in love: Be firm in our commitment to seek a mutual solution; be stubborn in holding to our common foundation in Christ; be steadfast in love. Colossians 3:12-15

2.     Be open to mediation: Be open to accept skilled help. If we cannot reach agreement among ourselves, we will use those with gifts and training in mediation in the larger church. Philippians 4:1-3

3.     Trust the community: We will trust the community and if we cannot reach agreement or experience reconciliation, we will turn the decision over to others in the congregation or from the broader church. Acts 15

4.     Be the Body of Christ: Believe in and rely on the solidarity of the Body of Christ and its commitment to peace and justice, rather than resort to the courts of law. 1 Corinthians 6:1-6

Embracing the wisdom of the Mennonites,

Brad Munroe

Mennonite Wisdom: In Action -Being the Body of Christ Post-November 8th

The Church of Jesus Christ is the conscience to the State. That is, our Reformed heritage, both politically and theologically, require us to speak truth to power, to shine light into the darkened corridors of influence peddling. While Augustine and Luther’s doctrine of the “Two Cities” – the City of God led by the Church and the City of Humankind led by the State – is the basis of our American value of the separation of church and state, it has always been the position of Presbyterians to claim that the division implied by the doctrine of Two Cities is limited, provisional and functional and that the Church reserves the right to act as conscience to both the government and culture.

Politically, we can see the Church functioning as conscience to the State in the way Presbyterians were so prominent during the American Revolution, what King George III called “the Presbyterian Rebellion.” Other of the better known examples include Lincoln’s use of biblical imagery in his second inaugural address and Martin Luther King’s appropriation of Christian theology during the civil rights movement. Theologically, we confess that God is Sovereign over all of creation, both Church and State. The functional authority of the State to govern human affairs is limited, therefore, by the moral authority of God.

With this brief review of our theology of Church and State, we must claim our moral authority at this time, for the list of unacceptable behaviors witnessed in our communities since November 8^th grows ever longer. It is unacceptable, for instance, for people on social media to write to Jews, “get ready for the oven.” It is unacceptable for an elected mayor to refer to Michelle Obama as an “ape in high heels.” It is unacceptable to paint swastikas on the side of a mosque. It is unacceptable for a political protest to revert to violence, just as it is unacceptable to use violence in an attempt to squelch protest.

As I write the above, I am hopeful and even confident that no one reading this missive has personally participated in the above activities! I am cognizant, however, that many of us have spoken with refugees and people of color who fear for their safety; many of us are engaged in open conversations with one another in which we are asking if a season of violence might spread into wider reaches and plumb greater depths. In light of these conversations, how can we speak to one another across our own divides? What would Jesus have us do?

Last week I shared three principles from the Mennonites, long known and respected as peacemakers, who in their document entitled Agreeing and Disagreeing in Love suggest ways to conduct ourselves in thought, in action and in life. This week I share with you Mennonite wisdom about becoming peace-full congregations in action:

1.      Go to the other: Go directly to those with whom we disagree; avoid behind-the-back criticism. Matthew 5:23-24; 18:15-20

2.      …in a spirit of humility: Go in gentleness, patience and humility. Place the problem between us at neither doorstep and own our part in the conflict instead of pointing out the others’. Galatians 6:1-5

3.      Be quick to listen: Listen carefully, summarize and check out what is heard before responding. Seek as much to understand    as to be understood. James 1:19; Proverbs 18:13

4.      Be slow to judge: Suspend judgments, avoid labeling, end name calling, discard threats and act in a non-defensive, non-reactive way. Romans 2:1-4; Galatians 5:22-26

5.      Be willing to negotiate:Work through the disagreements constructively. Acts 15; Philippians 2:1-11

Embracing the wisdom of the Mennonites,

Brad Munroe

Mennonite Wisdom: In Thought- Being the Body of Christ Post-November 8th

Half of the country woke up Wednesday morning giddy; half woke up in despair. For every cheer there was a tear, for every lament there was a shout of hoorah. What would Jesus have us to do with this reality?

One picture of our country that I found interesting while immersed in the election night coverage was the way thatone “stats wonk,” (not one of the handsome or beautiful commentators who are on camera all the time but the behind the scenes numbers cruncher for whom an appearance is a quadrennial event), described how the vote was unfolding: “The red counties are getting redder and the blue counties are getting bluer.” Put another way, what was expressed Tuesday night was the reality that our country is becoming ever more polarized. What would Jesus have us to do with this reality?

The stats wonk’s vivid depiction of our polarization cohered with a study I read in the lead up to the election. Research conducted in Virginia showed that one-half of Clinton supporters did not know anyone who was voting for Trump while three-fifths of Trump supports did not know anyone who was voting for Clinton. This reality is what is known as an “echo chamber”: we gather with those who will tell us what we want to hear, listening only to the voices who will confirm our pre-existing bias. What would Jesus have us to do with this reality?

The polarized reality of our nation is the lived experience in our churches. As congregations, we will gather on Sunday in the potentially awkward circumstances of divided opinions, differing emotions, and varied hopes or concerns for the future. While some of us will be surrounded by the echo chamber, able to rejoice or lament without needing to reflect upon our words, others of us will encounter friends we know do not share our thoughts or feelings, and so we will try to be cognizant and kind toward one another. Such kindness is the way of Jesus.

But at some point in our conversations we will need to move beyond the election season’s history of diatribe and cultivate habits of dialogue. It can make a difference for our life together in Jesus if we are able to listen to one another as brothers and sisters. I believe that one of the reasons this election was so divisive is that it raised vital questions for Christian ethics: questions of what kind of nation we shall be, the purpose for our life together as communities, whose voices are absent or disenfranchised but which must be heard. The electorate was impassioned by these questions, which endure into the season of governance. Continuing to engage these questions as communities of faith may spur us toward a greater expression of the love of Christ.

How can such conversation happen? How is it even possible that diatribe can be transformed into dialogue? The Mennonites, long known and respected as peacemakers, have a document entitled Agreeing and Disagreeing in Love that suggests ways to conduct ourselves in thought, in action and in life. This week I share with you Mennonite wisdom about becoming peace-full congregations in thought:

1. Accept Conflict - Acknowledge together that conflict is a normal part of our life in the church. Romans 14:1-8, 10-12, 17-19; 15:1-7

2. Affirm Hope - Affirm that as God walks with us in conflict, we can work through to growth. Ephesians 4:15-16

3. Commit to Prayer - Admit our needs and commit ourselves to pray for a mutually satisfactory solution (no prayers for my success or for the other to change but to find a joint way).

Embracing the wisdom of the Mennonites,

Brad Munroe

4 X 4 Discipleship and the Wall

“My faith just doesn’t seem as fun or meaningful as it used to. I’m thinking of changing churches.”

“I still love God’ it’s the church I’m not sure about. I blame General Assembly.”

“I still go to church, but it seems to lack the spiritual vitality it used to. It’s probably the pastor.”

If you have heard others say such things, (or if you have uttered similar comments yourself), the dilemma with your faith is not your church, not the denomination, and certainly not your pastor. And not even your own fault. The dilemma is that you have hit “The Wall.”

The Wall is that natural, inevitable place everyone finds themselves at some point in their spiritual journey, a place of “stuckness,” “spiritual exhaustion,” “boredom,” or “apathy” or “feeling adrift.” The Wall has been called “the Dark Night of the Soul” by some or “being in a dry place” by others, (depending upon one’s theological heritage). However one describes or defines it, it is vital that one experiences The Wall as an invitation.

An invitation? While stuckness, spiritual exhaustion or boredom don’t seem too inviting, they are but symptoms of the reality that each and every pilgrim experiences times when what we had been doing in our spiritual lives does not seem as fresh or life giving as once it did. From the perspective of the Reformed faith, this is the moment we are invited to realize and reaffirm that our spiritual lives begin and end with God, the author and perfector or our faith (Hebrews 12:2). Rather than call us to “try harder” or “work more” in the spiritual life, The Wall is overcome not by our own efforts but through deeper surrender to God.

At The Wall, we are led to reexamine faith questions that once were settled in our minds (but perhaps not our hearts); The Wall forces us to wrestle with God that we might move forward transformed (c.f. Genesis 32:28). According to Mike Johnson from Ascending Leaders, The Wall is “that moment when we are drawn to surrender and we become less fearful and more deeply confident of God’s leading. We may not understand it all but we are confident lead will lead to green pastures.”

Here are some of Mike’s suggestions for leaders to help their flock move beyond the Wall:

• Acknowledge and legitimize the struggle. Remind people The Wall is part of the journey.
• Do not be afraid. They have a ripe opportunity to grow into a less anxious disciple.
• Call people on any blaming they are doing.
• Remind people that The Wall calls for a deeper level of surrender.
• Encourage people to go to God emotionally.
• Create safe places for people to address their walls.
• Cultivate a culture of forward movement with Jesus.

According to the research on U.S. congregations, a typical church will have between 30% – 60% of their members confronting The Wall at any given time, so it’s time that we de-stigmatize being at The Wall, which is that that natural, inevitable place everyone finds themselves at some point in their spiritual journey. And an invitation.

4 X 4 Discipleship and the Next Step

At the Synod Kaleidoscope, the Rev. Dr. Mike Johnson shared his research into the phases of discipleship as a continual journey, expressing one’s values and character, rooted in Biblical and theological tradition, encompassing all of life for each and every Jesus follower. Extensive research suggests a variety of ways to conceive this journey, but a simplified overview suggests of a four-fold path:

·         Exploring (infant) or stranger to Jesus

·         Growing and Serving (child) or friendly with Jesus

·         Journeying Deeper (adolescent) or close friend of Jesus

·         Abiding in Christ (adult) Jesus is a confidant and constant companion

One question with which we must wrestle as teaching elders and ruling elders is what these distinctions look like and what they suggest for our ministries. What, for example, is the difference between being friendly with Jesus versus being a close friend versus having Jesus as one’s confidant and constant companion? Mike suggests the following distinctions:

·         Friendly with Jesus: I believe in Jesus Christ as my Savior and Lord. I pray and/or read Scripture once in a while. I think about God sometimes and ask God for help when I really need it.I participate in an occasional service project.

·         Close friend of Jesus: I am trusting more in Jesus. I work at reading and meditating on Scripture and praying on my own and/or with my family. I am taking steps to grow spiritually, like participating in a small group. I am committed to regularly serving others.

·         Jesus is a confidant: I find it hard to remember or imagine what life would be like without Jesus as my Savior, Lord and constant companion. I have been part of a small group for some time, am leading a group. I am willing to respond to the nudge of the Holy Spirit, even when He nudges me beyond my comfort zone. I participate in relationships of compassion and justice.

A major research project conducted on over 10,000 congregations, the Reveal study, suggests that as much as 60% of a typical congregation’s members are friendly with Jesus, with the remaining 40% of the congregation divided among being strangers, close friends or confidants. That 60% of our members are merely friendly with Jesus, to me, is somewhat surprising, mildly discouraging, and yet also energizing. I love a good challenge! It suggests to me that our ministries must invite people toward taking the next step.

What is “the next step”? The next step is the growing edge of faith that invites one a wee bit deeper into reflection on Scripture, a hair’s breadth wider into compassion for others, or a whisper louder toward expressing faith in public realms. The next step invites vulnerability in sharing, contemplation in prayer, a generous heart toward others and courageous honesty toward self. The next step is hearing Jesus’ words “Repent (turn away from brokenness, turn toward the living God) for the Kingdom of God is at hand (closer than our own breath!) as longing and desire.

And as invitation.

Getting fired up for the Lord,

Brad Munroe

4 x 4 Discipleship

The late, great Dallas Willard once wrote that the majority of Christian leaders (that’s you, teaching elders and ruling elders…and me) do not have a plan the fulfill Jesus’ commission to his followers: make disciples. We may have a desire to do so or a whimsy, but no plan.

            What is your plan to make disciples?

We had a beautiful time at the Synod Kaleidoscope talking discipleship under the tutelage of Dr. Mike Johnson from Ascending Leaders, a consultancy ministry to congregations and seminaries. Mike brought forward a tsunami of research that has been conducted the last few years that discusses discipleship as a 4 x 4 journey. In Mike Johnson’s world, one does not simply declare oneself a disciple, one lives ever deeper into discipleship.

Mike helped us see discipleship as a 4 x 4 journey. The “first four” of discipleship is that it is characterized as C.O.R.E. –Continual, Ours, Rooted, and Encompassing. Let’s take a closer look at these building blocks of discipleship:

·         Continual: discipleship is an ongoing process, a journey, life-long.

·         Ours: discipleship will conform to the values and character of your ministry.

·         Rooted: discipleship will reflect our Biblical roots, theological tradition and historical practice.

·         Encompassing: discipleship is for all, for each and every one, not just “super Christians.”

Mike’s next observation is that these Core Four characteristics are balanced with the reality of a four-fold journey from infancy to mature believer. Let’s take a closer look at this four-fold path:

·         Exploring (infant): this might be seen as the “pre-believer” stage of spiritual life.

·         Growing and Serving (child): this is the stage of learning doctrine, Christian practice and custom; it is estimated that 60% of our congregations live here.

·         Journeying Deeper (adolescent): this is an intentional move toward greater intimacy and intentionality in one’s relationship with God.

·         Abiding in Christ (adult): this is the life of self-sacrifice, of losing one’s life that one may find true life.

In the coming weeks as we move toward the holidays, I plan to unpack some of what it means to live 4 x 4 discipleship. What is the difference between the Growing and Serving phase and the Journeying Deeper or Abiding in Christ phase of one’s journey? What is the significance of how we shape and structure our ministries if 60% of our congregants live in the Growing and Serving phase? What catalyzes movement toward deeper maturity?

I leave you with these questions: where are you in your own journey of discipleship? How are you living a discipleship that continually seeks God’s Spirit, that expresses Christ’s character and is rooted in the rich history of Christ’s Church? How are you encouraging others toward the kind of discipleship that is CORE and which leads to abiding in Christ?

Do you have a desire, a whimsy, or a plan?

Can’t wait for the election to be over,

Brad Munroe

Presbytery Mission Funding: A New Future

Given the new wineskin of the Presbytery of Grand Canyon – less churches, decreased funding, enormous budget deficit – new wine of vision and mission is required. To confront the challenges before us, your Resources Committee and Leadership Team are proposing specific adaptations in the way we fund our budget.

The key philosophical decision is to use the dismissal and dissolution funds from churches departing the presbytery toward creating two endowments: a mission endowment and a connecting endowment (for operations). These endowments will help minimize the amount of budget deficits incurred by the presbytery. In addition to creating these two endowments, the Resources Committee finds it necessary to propose a budget that is decreased from previous years; further, this budget will be bifurcated into mission and connecting budgets.

Yet another key philosophical decision made by the Resources Committee and affirmed by the Leadership Team is to bifurcate the mission budget into fixed and variable accounts. Based on input received from members of presbytery at the March meeting and through subsequent surveys, the fixed accounts will be directed toward Native American ministries. (A fixed account in this context is a line item that is set by the Resources Committee as part of the annual budget.)

The variable accounts of the mission budget will be based on a Mission Funding application that can be found on the presbytery website (click here or visit the Resource Committee page on the  Presbytery website). Prior year mission partners are invited to apply for these competitive grants, and decisions about available funds will be made by the Congregational Resourcing Team. The variable accounts are open to all, including churches, based on the following categories of ministry:

·         Congregational development and collaboration among congregations

·         Starting new worshiping communities

·         Supporting regional programs

Our current mission partners have been apprised of the above changes in the way will fund mission together as a presbytery. In addition, I invite your congregation or ministry to consider writing a Mission Funding application. Applications are due November 15, with grant awards made at the December Congregational Resourcing Team meeting.

Together in Christ,

Brad Munroe

On Being Presbyterian: Communion, Community, Compassion

At General Assembly in Portland I visited the Presbyterian Mission Agency booth to chat up my national level colleagues (and for the bling, of course: free pens!). Interested though I was in hearing what GA folk had to say, I did not have a high level of expectation; “Meh,” I thought, “it won’t hurt me to listen.” I am so grateful I listened and am now chagrined and humbled by my former attitude.

Do you know the three mission values that define and drive Presbyterian Mission Agency efforts? In case you don’t, let me share them with you:

1.      We share the Good News of God’s love in Jesus Christ.

2.      We address the root causes of poverty.

3.      We engage in ministries of reconciliation.

What mission values define and drive your church’s efforts? Can you name them? Can your people name them? And if your answer is yes to these last two questions, do your mission values create energy, enthusiasm and love?

In Pueblo, Colorado I once proposed to our Session that our values should be “Communion with God, Community with one another, Compassion for the world.” (In case you hadn’t noticed, I like alliteration ;-)  The Session politely decided on the statement, “In the heart of the city, we have a heart for hospitality, healing and hope in the name of Jesus Christ.” This statement both better reflected our heart and passion and my love of alliteration was satisfied; more significantly these mission values energized our efforts, creating enthusiasm even as it focused our love.

As I reflect upon the work our mission partners do on the border, with immigrant communities, and with student and young adult populations, it strikes me that the mission values that drive and direct our presbytery mission mirror the mission values of the Presbyterian Mission Agency. Historically the Presbytery of Grand Canyon supports our Native American churches by providing insurance and through the work of Martha Sadongei and Norma McCabe, our Native American consultants. In addition, we have also supported Hispanic ministry, regional youth and young adult ministry, ecumenical ministry and special projects proposed by local congregations.Perhaps our mission values should say, “In the heart of the Desert, we have a heart for molding the hearts and minds of youth and young adults even as we seek to express and embrace the reconciliation of all peoples through Jesus Christ.”

Our mission partners need our help! Each of our mission partners are financially fragile; ministering with and among economically vulnerable folks usually requires outside support, so must we take the lead in providing the kind of funds required for them to continue their Jesus’ work.This stewardship season, please remember our presbytery mission partners in your congregational and personal giving. Our giving makes mission happen!

Grace and peace,

Brad Munroe