Can you imagine attending church every night of the week? If you grew up in an earlier era in a milieu where revival-style services were held for several nights in a row, you may have a sense of this possibility. However, a week-long series of events, which took place at the local church that John and I regularly attend, was of an entirely different sort. I was aware that plans were underway for a “biennial” on behalf of the diaconal center in the Stodůlky district of Prague that is directly related to our congregation. In ordinary times, the pastors and some members of the church periodically visit this center, which provides a work – and in some cases, a living and school – setting for young people with multiple disabilities. Likewise, guests from the center occasionally present special music at worship, and their handcrafted creations are available for purchase following Sunday services before Christmas and Easter. However, the biennial was an extraordinary event, designed to raise a substantial amount of money to restore, improve, and expand the building that houses the center. Indeed, as soon as I entered the sanctuary on Sunday morning, May 18th, I knew that something remarkable was about to occur. An intriguing example of religious art near the worship area seemed to be specially-made for the narrow wall space where it had been hung. Its earth-toned depiction of a benedictory figure enhanced the worship setting in an inviting way. Thus, I was eager to return that evening for the start of the biennial,
which would feature an exhibit of 70 artistic works and a variety of cultural programs.

Although I did not know what the opening festivities would be like, I instantly felt at ease as I wandered through a familiar space that had been transformed from a worship setting into an exhibition hall. I joined a number of other people in gazing at various works of art composed of diverse of styles and media; there were still-lifes, landscapes, abstracts, woodcuts, oil paintings, water colors, photographs, fabric designs, and some creations that I cannot quite describe. In particular, I saw that two of the paintings were the work of Miroslav Rada, the celebrated creator of epic depictions of biblical themes who persisted in developing a unique style throughout the communist era when religious art was not “in favor” in official circles and when his distinctive style was not always appreciated by the Christian community. When synod guests had visited Rada´s atelier earlier in May, I was delighted to see photos of a massive portrayal of Christ’s passion that Rada began to paint a few years ago without knowing if he would have the strength to finish it. He had completed that work in fine form and has begun new projects that continue to reflect the integrity and power of his art. After I hurried to look at Radaˇs highly-valued work, I strolled around the room, letting various pieces of the exhibit claim me as if I were their own.

However before I finished that delightful activity, the master-of-ceremonies drew our attention to the area of the room from which worship is usually conducted. That young seminarian reminded us of the objectives of the biennial before inviting various people to bring greetings. For example, Joel Ruml, the moderator of the Evangelical Church of Czech Brethren, creatively reflected on the biennial’s theme, which invited its guests to “Descend into the
Garden,” in terms of the fact that the sanctuary
where the exhibition was set up is actually a “basement.” Then, a man whom I had often seen on the evening news was introduced. Mr. Karel Schwarzenberg – who had become the Czech Republic’s Minister of Foreign Affairs (Secretary of State) while we were in the United States in 2006 – was wearing his distinctive bow tie and initially seemed to be a bit ill at ease. However, after uttering some official words, he ventured a well-received witticism and warmly affirmed diaconal service.

The words offered by such distinguished guests were important. However, for me, the most memorable aspect of the evening was mediated by “Syrinx,” a flute choir that performed several classical selections. Several young women – who included one of our ministers´ daughters – stood in a semi-circle, and following the lead of an older master performer, drew us into the rhythms of joy and contemplation–and dissonance and harmony–which punctuate our daily lives. The sounds were richer and fuller than any flute music that I have ever heard, and the familiar tones of Debussy’s Claire de Lune cast a deep calm over the packed room. As I left the building I knew that this biennial would provide its participants with extra-ordinary encounters with the textures of light and shadow that characterize the lives of the people who are part of the diaconal center at Stodůlky and every one of us who has been created in the image of the one who declares: “I am the Lord, and there is no other. I form light and create darkness, I make weal and create woe, I am the Lord who do all these things” (Is 45:7).

In late April, Professor Jakub Trojan invited me to come to the Protestant Theological Faculty to discuss ways that my translation of his most recent book could be made available to scholars and church people in the United States. As always, I felt honored to be able to enter into a pleasant and productive conversation with this remarkable man. Near the end of our meeting, he reminded me that he would be retiring from his post as professor of ethics in October. “Yes, I just translated an article about you for Czech Mission Network News,” I responded with a smile, before asking a few questions about that detailed tribute to Professor Trojan’s service. My request for clarification felt rather presumptuous, given the intensity of his schedule those days. However, as I asked practical questions regarding the specific years that he had engaged in various activities, Professor Trojan’s demeanor changed, and a thoughtful reverie of remembrance began. I suddenly realized that I was hearing a very personal elaboration on the article that I had translated. For a moment, I wished that I could share that version of Professor Trojan’s story with the readers of Czech Mission Network News; yet, I simultaneously knew that I was being entrusted with a private glimpse into a life that has evinced a rare degree of conviction, perseverance, and faith, which should, perhaps, remain unwritten – except in my memory’s transitory register. However, this evening, one portion of that recollection appears to be clamoring for expression.

After working as a common laborer for a time after his license to be a pastor was revoked by communist authorities, Professor Trojan was given a job in the field of economics prior to his retirement at the age of 62. However, when the Velvet Revolution occurred a few months later, he was invited to teach at the Protestant Theological Faculty, where he was also elected to the post of dean. “It was as if a new beginning had arrived,” he declared, before reporting that he was putting the finishing touches on a lecture that he would be delivering on May 15th at a convocation marking his 80th birthday and up-coming retirement. “My topic is the joy that the study of theology brings. I would like you to be there,” he added. “What a wonderful theme! I most certainly will come,” I exclaimed.

I was delighted when an elegant invitation to that event arrived by post and as John and I entered PTF’s large lecture hall. That room was filled with people who had come to share that landmark day, and my sense of anticipation grew as Dean Martin Prudký gave a thoughtful summary of Professor Trojan’s life and work. Dr. Jíři Halama – who is likely to succeed Dr. Trojan as the chair of the Faculty’s department of ethics – served as the master of ceremonies; Professor Martin Balabán – who recently joined Professor Trojan in publishing a book of poetry – gave a witty response to the lecture; and several people ventured thoughtful questions.

From a remote corner in the lecture hall, I found myself straining to hear what was being said, and I must confess that the content of the proceedings – and of the lecture itself – was largely lost to a crowded room and rather poor acoustics. I have a sense that Professor Trojan contrasted philosophy’s dogged focus on the weighty questions raised by the harsh realities of existence with theology’s distinctive orientation toward the possibility of hope. I have a sense that he stressed that theology is a discipline which is always unfolding. I have a sense that he declared that theology is a source of joy because it is an inherently dialogical endeavor, a communicative process. Yet, I cannot tell you exactly what Professor Trojan said on May 15th. Thus, you may be wondering where I got these ideas, and why I am trying to write about an event that I did not understand completely.

In response, I would suggest that one of the musical selections which members of Professor Trojan’s family performed as a “prelude” to the lecture plunged me into the harsh realities with which Professor Trojan struggled throughout the communist years, even as it mediated the sustaining joy that theology has given him. The music was a dialogue between a poignantly melodic violin part and a discordantly disruptive piano part. How representative of a regime that forcefully violated human dignity at regular intervals, and how affirming of the deep substratum of faith whose resolving tones cannot be silenced by any discordant interlude! I could not hear all of Professor Trojan’s spoken words, but I do know that his very life has exemplified his open-minded and true-hearted approach to the joy of theology. We may be grateful indeed!

So that these up-dates can easily be printed out and displayed on church bulletin boards or shared with friends, every BRIDGES that you have received so far has been a self-contained, one-page item. To meet this parameter, I sometimes have had to revise the text many times and/or format the page in unusual ways, with small type and tiny margins. However, try as I might, I have been unable to make my hand-written text on this year’s Synod fit on a single page. Thus, although BRIDGES 5 ends with what may sound like a “proper” conclusion, I have decided to continue and complete my reflections on this May’s Synod in this up-date. Thus, I may be able to expand on the Dutch representative’s declaration that “we need you” in a pertinent way.

When I asked our guest from Britain for the exact wording of his comment about God’s merciful guidance, he admitted that he could not reconstruct his remarks. “In Britain, our views of marriage and the family are rather different,” he added, without identifying the specifics of that incongruity. I suspect that as you readers think of your own experiences with the fragility of human relationships, some of you will have an intuitional sense of the nature of those differences. Thus, instead of speculating about this matter, I will supplement my previous considerations of this year’s Synod by following our Dutch friend’s lead and declaring “we need each other.”
This sense had begun to grow within me as the Synod proceeded, and was further confirmed by the content of the opera that we “internationals” attended together on Saturday evening. As the fragmented relationships that permeate the story of Samson and Delilah appeared before us as so many shadows on the stage, I was amused by the fact that our consideration of marriage and divorce was ending with that particular drama. However, I soon realized that the opera served as a tangible example of the reality that some members of the Synod had expressed the preceding evening; i.e., that human relationships are inherently complex.
Thus, I would venture to say that we partners in international dialogue need each other when we are considering relational matters. We need the Korean vision, which calls us to devote serious attention to the “conserve-ation” of marriage. Yet, we also need the British awareness that guidelines regarding this sacred institution ought to be modeled on God’s gracious care. And we need the middle way of Czech Christians who hold that we must not give in to the tendency to treat relationships with a consumerist mentality that views people as interchange-able commodities, but who are equally aware that God’s merciful ways are especially salient in the midst of human brokenness. We need each other so that we can thoughtfully consider whether and how the personal trauma that divorce tends to precipitate can itself serve as a context in which God’s grace may be made manifest through healing care.
The power and possibility of grace within brokenness took a different, but related, turn when one of our guests presented the President of the Synod with a candle that contained the logo and emblem of his denomination. The President received the candle graciously and placed it in the center of the table, where it eventually was lit by a member of the Synod’s Presidium. Nothing about those acts appeared to be remarkable, but I had a sense that this was an extraordinary act, insofar as candles lit in churches are a part of a Catholic tradition that remains rather alien to Protestants here.
When I saw the candle burning brightly on the communion table the next morning at the Synod’s concluding worship service, I thought that I had misinterpreted the significance of the candle. However, the President of the Synod openly acknowledged that it had been difficult to agree to use the candle in the worship setting. Yet, together we were able to step beyond conventional practice and let the light of God’s presence shine in our midst. If grace can break through centuries of tradition that have grown out of brokenness, can it not also remold the fragmentation that is dramatically symbolized by divorce, but may persist in more familial and social settings than we tend to imagine? That is the hopeful question that the Synod posed for me….

Have you ever seen a worshipper taking notes on the pastor’s sermon? I must admit that the few times I noticed this happening, I was quite surprised! You see, I assume that people come to worship to speak with God, to experience community, to wrestle with life, or to celebrate wonder, rather than to record fragile words and fleeting insights. Yet, it now appears to me that I participated in this year’s Synod of the Evangelical Church of Czech Brethren (ECCB) almost as if I were attending worship. Although there were many interesting remarks, thoughtful debates, and important decisions, I wanted to be totally immersed in the experience of that annual event. Thus, I made very few notes, and the factual details of the weekend have largely vanished from memory. This means that I must leave “official” summaries of the business transacted by the Synod to more reliable sources. However, it does not mean that I have nothing to report; indeed, it seems to me that the rich cross-cultural exchanges that characterized this year’s Synod ought not go unnoted.

It is not surprising that representatives from Great Britain and Holland responded positively to the invitation to the Synod that was extended to English-speaking guests. However, the ECCB was also delighted when church leaders from Poland, Hungary, Slovakia, Italy, and Korea arrived in Prague. This diverse group shared fascinating discussions together and extended unusually thoughtful greetings to the Synod. For instance, the guest from Hungary emphasized that since Reformed churches in post-communist countries – like Hungary and the Czech Republic – face similar socio-cultural issues, they may be uniquely equipped to explore theological questions together. Likewise, the guest from Poland spoke of shared Protestant roots and common experiences that may enable rich collaboration with the ECCB. And, an especially significant affirmation was ventured when the representative from Holland concluded his description of his denomination’s efforts to “move beyond pessimism to the hope of the Gospel” by paying tribute to Czech insights with the words: “We need you!”

Virtually all of the international guests concurred that the Synod’s focus on the pitfalls that are presently threatening marriage and the family was compelling for them. However, it soon became evident that cultural differences engender a variety of approaches to this issue. For instance, as our Korean friends spoke of the impact that their country’s highly-patriarchal social structure has on the way church members view divorce, it was clear that in their land, conservatism still holds sway in the area of marriage and family life. Yet, as we internationals sat around a table at the Church of Jacob’s Ladder in the Kobylisy section of Prague, the Moderator of the Presbyterian Church of Korea (PCK) thoughtfully reflected on the forces of social change that are bringing the reality of divorce to the very doorsteps of some Korean Presbyterian churches.
In the Czech Republic, marriage and the family also remain a highly-valued norm. Thus, the ECCB stands somewhere between the PCK and some western European denominations in its views of marriage and divorce. Some individuals in the ECCB place great emphasis on the responsibility that pastors have to model good marriages within the church and society, and a pastor who describes himself as “rather liberal” ruefully concluded that there needs to be more discipline among pastors when it comes to caring for their own marriages and those of their parishioners. Yet, the rather strict-sounding guidelines regarding pastors’ marriages that were placed before the Synod appear to have a gracious substratum, when heard in terms of the entire document prepared by the committee responsible for dealing with this topic. Thus, I can imagine that the integrity of the divorced ECCB pastor who shared his story with our group would be recognized by the denomination.
That person initially thought that the failure of his marriage meant that he was not “fit” to serve a congregation. However, his special skills and considerable talent were eventually sought by a congregation who felt that he was uniquely equipped to serve them. Perceiving this to be a confirmation of God’s gracious acceptance of our humanness, that pastor humbly returned to congregational service with a strong sense of having been the recipient of God’s forgiving mercies. Thus, when the representative from Great Britain concluded his words of greeting with an invitation for the ECCB to let God’s merciful spirit guide their considerations of the proposed guidelines, he was affirming a reality that is already well and within the ECCB. May all of such deliberations be informed by grace.

A) Representative misperceptions that some Czechs and Slovaks have regarding Americans
1) All Americans are rich, just like the people on Beverly Hills 90210 are.
2) Americans must be just like Germans. (All people from western nations are similar.)
3) All Americans are hyper-friendly.
4) Americans must know everyone who lives in the United States, including my aunt in Milwaukee.
5) All Americans always eat hamburgers and hot dogs.

B) Tips designed to enable Americans visiting the Czech church to minimize cultural dissonances
1) Language
a) We sometimes expect English-speaking Czechs to be familiar with idiomatic phrases like “a piggy-back question” or “a bolt out of the blue.” It is best to try to avoid such figures of speech when conversing with non-native speakers.
b) If a phrase spoken by a non-native speaker seems to be inappropriately negative, consider the possibility that the speaker has a different sense of the phrase than we customarily have. (For example, the phrase “you must not answer the phone” sounds prohibitive to us, but may actually be a literal rendering of the Czech expression which means “you do not need to answer the phone.”)

2) Habits, Customs, and Traditions
a) You may need to exercise care when admiring your Czech host’s possessions. Many hosts may feel that an appreciated object must be given to the international guest.
b) When dining out, take care to refrain from evaluating food, service, and method of payment according to American practices.
c) Also, do not try to manifest your generosity by over-tipping. Rounding the cost of the meal up to the next multiple of ten is typically considered to be sufficient. For example, payment for a meal costing 114 crowns would become 120 crowns with the tip added.
d) When possible, do not leave large amounts of uneaten food on your plate, and remember to remove your shoes beside of the door when you enter a home.
e) It is considered to be in good taste to take a small gift of chocolates, flowers, or similar token of appreciation when you visit a private home.

3) Cultural Insensitivity – Two painful examples:
a) A group whose younger members chose not to reciprocate the hospitality – nor take advantage of the insight – offered by a church leader who had been asked to take them on a tour of reformation sites because they ‘had already been to the Old Town Square the night before.’
b) A sermon preached by a pastor from America who assumed that Czech Christians have a tradition of covered dish dinners like we have in the United States, and who then used an illustration about “grey mouse soup” being served in a neighborhood café during a blizzard. This Eucharistic “legend,” which was designed to symbolize the unifying and sustaining power of the Lord’s Supper, would have been difficult for an American congregation to grasp and was virtually incomprehensible to the Czech congregation. Check out your presentation with your translator or some other Czech person if you have doubts about its appropriateness.

4) Do not assume that American customs are known and understood. Two examples:
a) An American host, who wanted to know about Czech funeral customs, phrased her
questions in terms of American practices, which were unknown to the Czech visitor. Thus, the Czech person was hard-pressed to respond.
b) One Sunday morning, a young Czech friend was in tears, so I (Joyce) reached out to put my arm around her shoulder, as I might have done with a parishioner in the USA. As she drew back, I sensed that I had initiated a type of contact that would have been understood in the United States, but was inappropriate in this context.

6) Be aware that organizations, which appear to be similar, do not always have the same structures or serve the same purposes in the Czech Republic. Two examples:
a) In the United States, we tend to think of the YMCA in terms of physical exercise, special interest groups, short-term educational or recreational activities, and self-improvement workshops, while in the Czech Republic, the YMCA has a long history of having an “academic” component. Thus, it has tended to provide a forum for wrestling with difficult socio-political issues.
b) Church youth groups in the Czech Republic share some characteristics with comparable groups in the United States. However, they also have some features that are unique to the cultural and social milieu in which they have arisen. The same is true of other local church structures and groups. (It may be worth noting that although women are quite involved in ECCB congregations, an organization similar to Presbyterian Women does not exit in our partner denomination.)

7) Refrain from describing their Church to Czech people without listening to their own self-
descriptions. Two examples:
a) Sometimes, Americans who have heard about the secular nature of Czech society seek to console Czech Christians by saying things like: “I am sorry that the church is dead here. That must be very difficult for you.” Such statements surprise Czech church-people who are part of vital congregations.
b) Sometimes, Americans assume that we know what the Czech Church should be and do, without taking its long heritage and present forms into account. It may be instructive to consider the response of one church leader to such an approach: “Thank you for your advice about how to reach people outside of the church, but we must find ways of outreach that fit our culture and traditions.”

8) Avoid interpreting Czech people’s descriptions of church practices or political situations in
terms of your own local church’s traditions or our nation’s issues.
a) In strange surroundings, it is natural to look for something familiar. However, we
should guard against saying (either to ourselves or aloud), “that’s just the way it is
back home.” Quickly drawing that conclusion short-circuits the listening process and
prevents us from hearing how things really are with our hosts.
b) On other occasions, visitors expand on a perceived parallel between Czech and
American societies in ways which divert the conversation away from the Czech situation and focus it on how things are in United States. Of course, there is a place for cross-cultural analyses, but the Czech host should never be made to feel as if he is on the outside, listening in on a discussion of American issues.

9) Finally, try to curb the tendency to assume that American practices are superior,
educationally, spiritually, in terms of life-style, and so forth. Two examples:
a) One visiting couple asked their host: “Is there a Marks and Spencer store here? And what about a place where we can get some crystal and jewelry? We want to buy a lot of things to help the Czech economy.” In exasperation, the Czech host replied: “If you really want to help our economy, maybe you can buy a tractor.”
b) The Czech university system is very different from the American one, but the
professors in the Czech Republic are every bit as engaged in research, writing, publishing, and seeking to engage their students as professors in the United States are. Thus, inquiries about sending American professors to the Czech Republic should be complemented by invitations for Czech professors to teach in this country.

As I write this up-date on Easter Sunday afternoon, a glance at the clock tells me that in a little while, churches in the United States will be resounding with joyful cadences of “Christ the Lord is Risen Today.” Here, in Prague, we have already sung our “alleluias” to traditional Czech tunes and have already pondered the affirmation of God’s power that is extended by the mystery of the resurrection. Moreover, the contrast between the reflective re-enactment of the Last Supper that took place on Good Friday evening and the Eucharist that we celebrated today was demonstrated in a striking way by a young woman with Down’s Syndrome who is part of the congregation that we attend.

As she stood in the circle of communicants, that special person opened her little yellow songbook so that she could participate in singing the communion hymn. Then, she received the elements seriously and devoutly, as she always does. However, after the words of dismissal, a smile crossed her face, and she walked toward the pastors, rather than heading back to her seat with her co-worshippers. As she shook Pastor Abigail’s hand and greeted Pastor Petr, both of those devoted folks responded with gentle smiles. Then, the young woman bent down to take a close look at the pastry Easter lamb that had been placed on the worship table. She lingered for only a few seconds before shaking Pastor Petr’s hand again and moving on. Yet, a joyful wonder shone from her face, and a certain ease of movement graced her step. Thus, it was clear to me that she had experienced and enacted an Easter encounter for all of us. In his Easter sermon, Pastor Petr had stressed that the resurrection invites – and calls – us to step beyond the sense of resignation that sometimes holds us fast, and our young friend had shown us what it means to embrace a buoyant hope that is already “eternal” in its grace.

Reflecting on this Easter encounter, I looked at the Easter lamb again. This twelve-inch long and six- inch high pastry is a charming tradition here, although this year, I have also seen pastry roosters and other spring-time critters for sale. Many of the Easter lambs are pre-packaged, commercial products, but others – like the one on the communion table – are carefully made at home. I had noticed that the Easter lamb was in its usual place when I entered the worship area, but I had not focused on it until our young friend stopped before it. The purple ribbon around its neck called to mind Jesus’ passion and death, but my eyes were quickly drawn to the lamb’s face, which seemed to reflect a winsome blend of wisdom and mercy. “It is just a pastry lamb,” I objected, but no – it was a lively symbol of the Easter assurance – that once the season of suffering and betrayal has run its course, the wonder of God’s love and Christ’s presence will prevail. Our young friend had seen that, and thanks to her vision, I was also able to perceive that the joy and hope of “eternal” life are actually present here and now. Pavel Smetana’s second poem from Easter 2004 teased at my mind, and I was convinced that…

A Miracle has happened

On a quiet cottage pathway
in the rays of spring sunshine
a miracle has happened.
The armour of ice has cracked and has
Flowed into streams
Whose thirst is assuaged.
There, where winter had looked down
On morning in a mirror of ice, a tiny daisy
Has now cautiously raised its head.
And in my heart, I have heard these words:
“Spring has now arrived
And has taken command.”
In the struggle
Of winter with spring,
Of death with resurrection,
And of the cross with the empty tomb,
Life has been victorious!

SO IT HAS!

As I write these words, Holy Week has just begun, and appropriately enough, I am immersed in ways that the Christian tradition has interpreted the significance of Christ’s death across the centuries. As I continue to translate Jakub Trojan’s analysis of this matter, I am becoming aware of deeply-engrained assumptions that informed my approach to the themes of Holy Week when I was a parish pastor. Dr. Trojan’s articulation of some of the incongruous implications of such presuppositions suggests that my attempts to wrestle with the shadows of Holy Week may have unwittingly made it appear as if God himself became “an accomplice in a crime” when “he sacrificed the one whom…he declared to be his beloved Son at the baptism in the Jordan” (Jesus’ Story, 149). Suffice it to say that thanks to Professor Trojan’s insightful reflections, I am living close to the paradox of the cross these days.

Therefore, I was recently drawn to take a new look at two poems which Moderator Emeritus, Pavel Smetana, asked me to translate for Easter, 2004. I considered that request to be an honor because working with Rev. Smetana’s Christmas poems had become a meaningful experience for me. Yet, although I eagerly tried to complete that project, I never sent the “finished product” to Rev. Smetana. I simply did not think that I had adequately captured the sense of the more pensive of the two poems. Yet, the time seems to have come for me to attempt this task again. I have a feeling that my work with Dr. Trojan’s book will enable me to arrive at a more appropriate rendering of the poem that is entitled

Remember, Lord
by Pavel Smetana
My Lord,
remember your mercy;
although I have immersed my sins
in a sea of oblivion.

Remember your suffering,
not the pain
which I have caused my neighbors.

Lord, remember your desolation,
and yet, forget
that I did not find time for the desolate.

Remember your sacrifice of love,
and forgive the destitute heart,
which refuses to love its neighbor.

Remember, Lord, the sinner
who is crying out to you
and by your mercy, open to him
the gate of eternal salvation.

As I typed this, it occurred to me that poets often have a profound sense of the themes of Holy Week. Thus, I want to conclude this BRIDGES with a poem by a Czechoslovak pastor. Some of you found this verse to be quite meaningful when John and I shared it during our itineration in 2006.

Beyond Myself
by Milan Jurčo
We believe,
Within the limits of reason,
We pray,
Within the limits of our will,
We love,
Within the limits of our pain,
We submit,
Within the limits of opinion,
We use our talents,
Within the limits of assured position,
We forgive,
Within the limits of our patience,
We want the gifts of the Holy Spirit
Within the limits of our own standards.

For ages,
We have set limits;
For ages, given orders
As to the way the faithful should go.

O Lord,
Help me go beyond my limitations
And live in Your space,
The space of Your will,
The space of freedom from one’s self;
The space of happiness for the soul.
The space
Of a different measure of worth:
The space of the cross of Golgotha.

Every January, John, the Moderator of the Evangelical Church of Czech Brethren, and I turn our attention toward the over-arching theme that the editorial staff of the PC(USA)’s Mission Yearbook has suggested for the subsequent year. Sometimes, that theme evokes so many images that it is hard to settle on a single story; other times, ideas are slower in coming and are less directly related to the Yearbook’s over-arching emphasis. However, in recent years, the proposed themes have had amazing connections with recent happenings, and our submissions to the Yearbook have come to expression with a certain amount of fervor.
That was the case again this year, when the theme for the 2008 Yearbook was both inviting and timely. Indeed, Rev. Ruml’s reflections, which I translated before composing my own contribution, struck me as being unusually insightful and remarkably apt. Thus, I considered not submitting anything dealing with the text in which Jesus says, “Where two or three are gathered in my name….” However, as I began an “experimental” translation of Jakub Trojan’s new book, I was reminded of the small groups of Christian dissidents who dared to meet together during the communist era, and that, in turn, led me to recall that this is the year of the thirtieth anniversary of Charter 77, whose signers included a number of the people who participated in those very groups. Thus, I wrote the following reflections to send to the Mission Yearbook team. Since I have asked those dedicated folks to print Rev. Ruml’s article this year, I think that it will be acceptable for me to share my reflections with you. Perhaps they will offer you a glimmer of meaning or hope.

Professor Trojan has dedicated his provoca-
tive book, Jesus’ Story – a Challenge for Us, “to friends from New Orientation, dead and living, with whom I entered into conversation and decision-making during the difficult period between 1958 and 1989, growing in confidence in the encouraging meaning of Jesus’ life and his Gospel.” This dedication alludes to the powerful impact that small groups of Christians had in Czechoslovakia, as they gathered secretly during the communist era to wrestle with penetrating questions of faith and to nurture seeds of grace and justice in an arid landscape of oppressive policies and suppressed hope.

Throughout the country, pastors and educators alike took the risk of hosting groups of political and “spiritual” dissidents who dared to look at biblical texts, theological issues, and philosophical theories without the “rose-colored glasses” that comfortable piety may invite. These groups supported their members with a rare blend of compassion and challenge; facilitated the covert preparation and distribution of type-written copies of books from the West that had been banned by communist authorities; and took up a number of difficult issues. From Brno, where a survivor of Nazi concentration camps hosted groups focused on human rights – to villages in the countryside where pastors opened their doors to people who wanted to explore and preserve a faithful way of living under the communist regime – to a warehouse in Prague where similar gatherings were held – in all of these and many other places – small groups came together despite surveillance, the loss of licenses to preach and teach, and expulsions.

Thus, 30 years ago, a number of participants in these groups joined together to present the government of Czechoslovakia with an unprecedented challenge, as they signed a document called Charter 77, which demanded that authorities abide by their promise to uphold human rights in terms of the Helsinki Accord. As those small groups thus ventured a colossal risk together, the drive for liberation that had been growing, with quiet persistence, for a number of years was enhanced, and now, Professor Trojan and other people of faith are free to develop the insights that emerged in their small groups in ways which may give living embodiment to Trojan’s assertion that “…the Christian faith is not cold ashes, but a fireplace from which a flame can burst forth once more.”

PRAYER: Let us not forget people of courage, o Lord. When times are easy, may their examples prod us; when times are hard, may their perseverance encourage us; and, above all, may the wisdom that they have gleaned find clear expression, so that Jesus’ story can remain a living source of hope and
liberation for everyone who is searching for a new orientation. Amen.

Soon after returning to Prague in November 2006, I began to translate articles for the Czech Protestant News, which is the forerunner of Czech Mission Network News. After being in the United States for six very intense months, I was both tired and out-of-practice, so preparation of the articles was not an effortless endeavor for me and my colleagues. However, several of the submissions reacquainted me with what had been going on in the Evangelical Church of Czech Brethren while John and I were away, and the editorial contained some imagery that I found to be especially compelling. Unfortunately, as often occurs, the part of the editorial that spoke to me with the most power had to be omitted because of lack of space. Thus, I asked for permission to use the two paragraphs that were eliminated as the first BRIDGES of this new year. I hope that their depiction of healing springs will be a source of encouragement in this time when new beginnings seem to be so necessary on so many fronts.

After describing the setting of the seventh ‘Euroregional’ Church Day, which brought Christians from the Czech Republic, Saxony, Thuringia, and Bavaria together in the Czech city of Cheb and the German town of Marktredwitz last September, Ivana Benešová, the press spokeswoman for the ECCB, created a moving verbal picture when she recalled the ecumenical worship service that was held in the historic center of Cheb at the Church of St. Nicholas (Mikuláš.)

“In exploring the theme, ‘Life Begins at the Spring,’ Wilfried Beyhl, the bishop of the Protestant Lutheran Church in Bavaria, recalled a moving service of reconciliation that took place in 1995 on the occasion of the 50th anniversary of the end of the Second World War. At that time, both sides asked for forgiveness for all of the horrors of the war and the suffering that resulted from the expulsion of the German residents of Czechoslovakia. ‘We mutually extended the hand of reconciliation with the words of forgiveness that God has promised to both of our nations,’ the German bishop said, before adding: ‘The former wall still stands in the minds of some people. However, a green fern is growing in the cracks of this wall, as it is depicted on the poster for Church Day. Trust between us must grow continually until our countries and our life together become a flourishing garden.’

At the end of the sermon, the bishop
invited those present to fill little cups with healing water from four nearby spas after the service had concluded. ‘During illness and affliction, we seek the power of healing springs at Františková Lázně and Mariánská Lázně, as well as at spas in Alexandersbad and Bad Ester. Here, I have four pitchers with healing water from these spas…. Which healing spring could make you well? Is there also healing water when our soul has fallen ill and is thirsting for life?’ Bishop Beyhl asked. According to him, our faith and hope can be revived by healing water from God because ‘in God is the source – the spring – of life.’”

Similarly, at the closing service in Cheb, Jochen Bohl, the bishop of the Protestant Lutheran Church in Saxony, thoughtfully concluded: “Trust and hope begin with a contrite look at the past and the guilt that we have placed upon our shoulders….” As the ‘editor’ of BRIDGES, I would urge us to join our Czech and German friends in praying that times of “soberly and honestly facing the painful truth of history” will continue to issue in renewing encounters with healing springs of grace.

To join that mailing list, send a message to Subscribe: pcusa_colombia-subscribe@yahoogroups.com

Presenters will be The Rev. Dr. William C. Browne for Ecumenical Partnerships, The Rev. Jon Chapman, Coordinator for Europe/Ecumenical Councils/Advocacy, John and Joyce Michael, Czech Mission Co-Workers, Rev. Tomas Pistora, Czech Pastor serving an Ohio congregation, and Rev. Petr Penaz from the ECCB American working group in Prague, CZ.

CZECH MISSION NETWORK (CZMN) GATHERING
Marydale Retreat Center
945 Donaldson Hwy, Erlanger, KY 41018
859-371-4224 or
1-800-995-4604
September 21, 10 AM to September 22, 2 PM

$99 includes your room for the night, 2 lunches, one dinner and one breakfast
For questions contact Beverly Schmidt.

PLEASE REGISTER AS SOON AS POSSIBLE. EMAIL bevschmidt32@aol.com
or call 614/457-5915 or cell 614/439-6458
You may pay upon arrival by check.

OR mail your intention to attend with your check to
JON CHAPMAN, EUROPE OFFICE
CZMN REGISTRATION
PRESBYTERIAN CHURCH USA
100 WITHERSPOON STREET
LOUISVILLE, KY 40202-1396
ON THE MEMO LINE WRITE SE06050.

For directions when driving to the Center log into Marydale@CatholicWeb.com
When it asks for the ID or church name type in Marydale Retreat Center
When the next page comes up click on Marydale Retreat Center
Then click on "Directions"

The Center is fairly near Cincinnati, so if you are flying you would need to come into Cincinnati. You will be met and transported to the Center. When registering include YOUR NAME
YOUR CELL PHONE NUMBER
CITY OF DEPARTURE
AIRLINE
FLIGHT NUMBER
TIME OF ARRIVAL
Call Marydale when you have your luggage and are ready to be driven to the retreat center.

Beverly Schmidt needs this information one week in advance of the Gathering and further instructions will be given for meeting your driver.

Dates: August 4-14, 2006

Place: Herlikovice & Prague, Czech Republic (held at Krkonose Mountains
Church Center)

Language: ENGLISH

Ages: 17-25

Limit: Four from the PCUSA

Description: Program consists of meeting youth from throughout Europe!
In addition there will be morning workshops, discussions, afternoon walks
and discussions, fellowship time, evening programs, games, singing,
talking, etc. The themes of the workshops and discussions will be Biblical
based and influenced by a social and ethical point of view. Both themes
will be presented for youth and attractive to them. Also, tours of the
beautiful mountains and Prague sightseeing will be included.

Cost: $250.00 plus airfare

For further information: contact Betty McGinnis at cobe@comcast.net or
call her at 410-647-7494

Deadline to respond: June 15, 2006

I am also including the following personal note from Rev. Tomas Pistorova, a Czech Pastor now serving a congregation in Ohio. The Czech Mission Network would very much like to see some PCUSA youth attend this inviting and broadening event. (From your Czech Mission Network Editor, Beverly Schmidt)

Beverly,
this is the note to the debate about the International Youth Conference
in the Czech Republic. I tried to put some information to promote it in our presbytery and discovered a nice website of the retreat center were it will be held(www.horskydomov.cz). It is only in Czech, but if you click around you will understand what it is about. I thought it might be helpful to mention it if you try to promote the event.

Also it maybe good to mention that Rev. David Varcoe (United Reformed Church, UK) will lead the biblical part and Jaromir Plisek, former Czech ambassador to Romania will speak about the new prospective members of the EU.
The Rev. Michal Sourek will lead a track on Christianity and postmodernism.

A personal note: A few years ago I participated in this event as the leader of the biblical part, my wife Stacey talked about art therapy and Jan Dus was the leader of the whole event. We had a lot of fun and met a great and diverse bunch of youth from around Europe. PC USA youth would make a wonderful addition to the event and also gain a very valuable experience of this new emerging Europe.

Greetings,
Tomas