AS I WRITE, our Pennsylvania countyis in its first week of being in the “yellowphase” of re-opening aer almost twomonths of stay-at-home orders. My husbandand I are of the age at highest risk ofCOVID-19. We have ventured into publicplaces for necessary shopping and to enjoythe out-of-doors, but mostly we’ve been athome, missing regular in-person contactwith family and friends. Apart from the tur-moil of the 1960s, which definitely shapedwho we are today, we have never experi-enced anything like this pandemic that haschanged the way we live and had such a dev-astating national and global impact.

We won’t live long enough to know thelong-term impact of the pandemic, but ourchildren and certainly our grandchildrenwill. Forty to sixty years from now, how willtheir grandchildren assess the impact ontheir parents and grandparents? Will thecharacteristics of subsequent generations beaffected in any way by the 2020 pandemicthat is right now so all-consuming?

is edition of Shalom! started out as anexploration of how the generations cur-rently living (a few remaining Greatest Gen-eration, Silent, Baby-Boomer, GenerationX, Millennial/Gen-Y, and Generation Z)understand each other. I intended to featurerepresentatives of each generation reflectingon national/world events during their life-times that shaped them, how they under-stand themselves and other generations, andwhat they need or can contribute to thechurch. en the pandemic happened.

e result is that we still have represen-

tatives from five generations reflecting ontheir place in history, but some also specifi-cally put their reflections in the context ofthe pandemic. Obviously, there is muchmore to be written on the pandemic, and wemight return to the topic later when we’vehad more time to gain some perspective.

It’s important to note that generationaldivisions are somewhat arbitrary. Differentwriters in this edition assign slightly differ-ent years to each generation; sometimes inthe literature different names are used, Formore analysis of and data about generations,check out these online resources: the PewResearch Center (pewresearch.org; search“generations”) and the Barna Group(barna.com/category/millennials-genera-tions/). For a quick description, see this ar-ticle: cnn.com/2013/11/06/us/baby-boomer-generation-fast-facts/index.html.

Last year, the phrase “OK, boomer” be-came popular as a way for younger genera-tions to dismiss my generation for beingout-of-touch or critical of others. I confessI have resented the attitude implied in thephrase, but I also understand that howevermuch we Baby Boomers might like to thinkwe have made positive contributions, wehave also made serious mistakes along theway. Rather than dismiss others easily, how-ever, I hope all generations, no matter theirage, can agree with the Psalmist: “eboundary lines have fallen for me in pleasantplaces; surely I have a delightful inheritance”(Psalm 16:6).

Harriet S. Bicksler, editor

THIS ISSUE OF SHALOM!

Intergenerational Ministry 2

MIDNIGHT MUSINGS 3A Long, Long Story

Ex-Ennials in the Church 4

Impact of an October Event 5

Perspectives from Five Generations 6

The Sixties Revisited 8

Lessons from My Grandmother 9

Humility as a Bridge 10

The Mingling of Ages 12

A JOURNAL FOR THE PRACTICE OF RECONCILIATION

Generational Perspectives

Spring 2020 V O L . 4 0 , N O. 2

I T HAS BEEN more than two monthssince churches have gathered in person in mystate; two months since halls have beenwalked, sanctuaries have been filled, andSunday school rooms have been bustling.Over those two months, many of us haveheard or even uttered the words, “I miss mychurch.” And by “I miss my church,” we re-ally mean we miss the people that belong toour community of faith; very few of us missa building—we miss each other.

Over this season, it has become apparentthat relationships and gathered communityare essential to our spiritual walk and faithformation. In her book Living Into Commu-nity: Cultivating Practices that Sustain Us,

Dr. Christine Pohl reminds us that, “Humanbeings were made for living in communityand it is in community that we flourish andbecome most fully human.”1 Similarly,Christians were made for living in the com-munity of the church; in that gathered com-munity we flourish and become most fullyChristian for Christ is in the midst of thosegathered in his name (Matt. 18:20).

Community is something we must workfor because barriers to community are swito arise.2 ese barriers can be detrimental tothe creation and maintenance of the type ofcommunity that sustains us both physicallyand spiritually. One such barrier is the “gen-erational gap,” which is defined as “the per-ceived difference of opinions between onegeneration and another regarding beliefs,politics, or values.”3 is perceived differencehas had a deep impact on how our societyfunctions and the structures that have beenput in place along generational lines.

Research has found that age is becomingmore and more of a dividing line in our cul-ture, but this division has not been good forus. Age homogeneity in social networksleads to isolation and loneliness and greatlyinhibits socialization in younger individualsand generativity in older individuals.4 Evenmore alarming is that these trends of gener-ational divide and age segregation can befound in the church.5 e architecture of ourbuildings, with separate wings and rooms forspecific ages; our services divided into tradi-tional, contemporary, and coffee-shop cul-ture; and even our age-specific Sundayschool curriculum and Bible studies: theseall perpetuate the barrier to communityalong generational lines. is is particularlyworrisome because our faith is primarily de-pendent on generational discipleship—thepassing of the faith from one generation toanother. If intergenerational interactions andcommunity are limited because of thesestructures, how can “one generation com-mend [God’s] works to another” (Ps. 145:4)?

is question has become increasinglysignificance over the past decade, especiallyas the representation of rising generations

has decreased within the American church.6

To that point, there has been increased atten-tion given to intergenerational ministry andthe opportunity it offers to bridge the gen-erational gap and re-establish a more con-nected faith community.

What is intergenerational ministry? Sometimes it is easier to describe what

something is by exploring what it is not.Many people associate this term with chil-dren’s ministry or family ministry. Whilethose ministries may be partners in intergen-erational ministry, their scope is not broadenough. Intergenerational ministry encom-passes the whole church, all generations, in acommunal and corporate context. Intergen-erational ministry is more of a cultural char-acteristic of a church than it is a ministryarea; it is a culture that values and createsspace for meaningful connections acrossgenerational boundaries in a variety of set-tings for the purpose of generational disci-pleship, faith formation, and communitybuilding. As the term implies, intergenera-tional ministry is an intentional approach toministry that allows for and encourages in-teraction between multiple generations insuch ways as corporate worship, relationalmentorship, and lifelong community.

In order for a church to recognize theneed for this generational connectivitywithin their faith community, the followingquestion must be answered: What does eachgeneration need from the church and whatcan each generation contribute to thechurch? Let’s begin with the latter and thenexplore the former.

Generational theory—the grouping ofindividuals into particular social groups witha shared identity based on the year of theirbirth and life experiences—began in theearly twentieth century and gained steam inthe mid-to-late twentieth century as market-ing firms began to explore how to market tospecific groups, coining nicknames for themin order to create a collective conscious.7

Currently, the most likely generations thatwould be found in a given faith community

2 S h a l o m !

Shalom! A Journal for the Practice of Reconciliation is

a quarterly publication of the Brethren in Christ

Church U.S. Its mission is to educate and stimulate

Christ-like responses to the needs of society by pro-

viding biblical, theological, sociological, denomina-

tional and personal perspectives on a variety of

contemporary issues.

E D I T O RHarr ie t S . B i cks le r1 2 7 H o l l y D r.M e c h a n i c s b u r g , PA 1 7 0 5 5E M A I L : b i c k h o u s e @ a o l . c o m

E D I T O R I A L A S S I S T A N TJonathan Stanton,Michigan

D E N O M I N A T I O N A L L I A I S O NPerry Engle, Upland, CA

E D I T O R I A L C O M M I T T E ELois Saylor, Harrisburg, PA

Jonathan Stanton, Sarasota, FL

The views expressed in Shalom! do not necessarily

reflect the views of the Brethren in Christ Church

U.S. Please direct all correspondence, including

changes of address, to the editor. A third class non-

profit mailing permit is held by the Brethren in

Christ Church U.S., 431 Grantham Rd., Mechanics-

burg, PA 17055. Third class postage paid in Mechan-

icsburg, Pennsylvania.

Website: bicus.org/resources/publications/shalom

A JOURNAL FOR THE PRACTICE OF RECONCILIATION

Intergenerational Ministry By Christine Embree

GOD’S GREATEST WORKS all seemto take time—oen more time than wewould like. Jesus taught his disciples for threeyears, but aer all that time they did not fully“get it.” Even aer following and learning, itwould take the resurrection on Easter andthe descent of the Spirit at Pentecost for theteaching of Jesus to finally and fully clickwith Peter, on whose lips the gospel floweredthat first Pentecost in a sermon that waspowered by the Spirit and informed, at last,by a true grasp of his Master’s message.

One might also think of Israel’s returnfrom captivity in Babylon. Seventy yearswent by, Jerusalem and the Temple a heap ofruins the whole time, before the grandchil-dren of the original exiles finally came homeand began to rebuild. Or think again of themany generations who lived in slavery inEgypt, praying and waiting and not seeing,

in their own day, the deliverance of God, butholding onto hope nonetheless (even if it wasonly the hope of the desperate) and cryingout to God for help. God heard their criesand aer many had lived and died in thatland, he came in power to free them.

at generation of God’s people—theone that was so remarkably delivered—would not, however, be the generation thatentered the promised land. Slavery had doneits insidious work in their hearts and theyfrequently expressed a fear of the future anda desire to return to the oppression they hadknown rather than face the uncertainties ofa free future. Overcome by their fear on thecusp of entry into the promised land, thatgeneration rebelled. ey fled the task Godset them, and God determined to have themlive out the remainder of their days in thedesert. is was not punishment, I think, but

pedagogy. He was teaching fearful hearts totrust, teaching this generation how to de-pend on God, and teaching their children,from the start, that he was a God who couldprovide manna in the desert, guidance in thewasteland, and protection from the foe.When all but two members of that earliergeneration had passed away, God led theyounger generation into the promised land.God did not love the later generation more,nor were they a better people; their ownstruggles and failings are recorded in Scrip-ture as well! But to each of these generationsa task was given; each had its own part toplay in the much longer story of God’s re-

3

would be the Silent Generation (born 1924-1942), Baby Boomers (1943-1964), Gen-X(1965-1980), Millennials (1981-2000), andGen-Z (2001-current). ese five genera-tions offer unique experiences in both spiri-tual and communal practices for the church.e older generations bring a wealth of faith-ful testimonies, historical worship practices,and community-sustaining disciplines. emiddle generations connect the past to thepresent through experience with a vast arrayof communication tools, from rotary phonesto high-speed internet conferencing and thelatest social media trends. e youngest gen-eration offers the heartbeat of current cultureand the application of spiritual truths in a dy-namic cultural environment.

Likewise, each generation brings itsunique needs to the church. Older genera-tions need generativity and the ability toleave a legacy; feeling isolated from those towhom their legacy will be le is stifling andleads to stagnation. Middle generations seekintimacy in deeper relationships with others,such as mentorship and discipleship; if thoseopportunities are not there, they will retreatinto isolation. e youngest generations arelooking for a place to be industrious and find

identity; thus faith communities need to beintentional not just with providing safe andfun environments like Kid’s Church andyouth group, but integral participatory envi-ronments that allow for identity and indus-try to be rooted in the church.

Recently, I have been offered the oppor-tunity to serve as the minister of generationaldiscipleship for the Great Lakes Conferenceof the Brethren in Christ Church U. S. egoal of this position is to offer support, en-couragement, and resources to congregationsthat will help connect generations in mean-ingful relationships and discipleship. ereis no cookie-cutter approach to intergenera-tional ministry. Each congregation has itsown unique needs and desires that must beaddressed in order to create the space neededfor relational discipleship to grow. But theneed for these intergenerational connectionshas never been more apparent, and the op-portunities have never been more plentifulthan they are today.

Endnotes1C. Poh, Living Into Community: Cultivating Practicesthat Sustain Us (Grand Rapids, MI: Eerdmans, 2012),3.

2Pohl, 4.3M. Aggarwal, M. Rawat, S. Singh, S. Srivastava,and P.Gaub, “Generation Gap: An Emerging Issue of Soci-ety,.” International Journal of Engineering TechnologyScience and Research, 4 (September 2017): 973-983.4G. Hagestad. and P. Uhlenberg, “Should We Be Con-cerned About Age Segregation?: Some eoretical andEmpirical Explorations,” Research on Aging, 28 (No-vember 1, 2006): 638- 653.5C. Stonehouse and S. May, Listening to Children onthe Spiritual Journey: Guidance for ose Who Teachand Nurture (Grand Rapids, MI: Baker Books, 2010).6“In U.S., Decline of Christianity Continues at RapidPace,” Pew Research Center, October 17, 2019, 7John D. Hazlett, "Generational eory and CollectiveAutobiography, American Literary History, 4 (Spring1992): 7-96.

Christine Embree is minister of generational disci-pleship for the Brethren in Christ Church U. S. Great

Lakes Conference. She and her family attend Plow-

shares Brethren in Christ Church, Wilmore, KY. She

blogs at refocusministry.org/blog/.where you can

find a longer version of this article.

A Long, Long Story By Zach Spidel

4 S h a l o m !

demption, as every generation does.is is how I think of my own generation,

and those of my parents and grandparentsand that of my nine-month old daughter. Mystory is one small part of the story of a gen-eration, and our story is one small part of amuch longer story, reaching back in timeuntil all human memory falters and reachingforward in time until that day when Christwill come again. ere are wounds and sinsand injustices in our time that I pray Godwill address. Perhaps I will live to see this, orperhaps mine will be a generation like thosein Egypt that cried out in prayer and sopassed on a living hope for a future time. Per-haps mine will be like the generation ofJoshua and Caleb, and we will welcome andcontribute to some great deliverance, even ifwe’re not quite able to fully grasp it. If so,then my children and my children’s childrenwill tell our stories even as they work to com-plete what we can only begin. Perhaps, minewill be most like the generation that enteredthe promised land and finally came to receivewhat had been long promised.

I know I do in fact depend on great worksof deliverance which God has rendered in

the recent past. I know what mighty worksof salvation God has wrought in the thun-dering rhetoric of Martin Luther King Jr., inthe warm intensity of Billy Graham’s cru-sades, in the quiet counter-cultural witnessof Brethren at their love feasts, and in thepastors and Sunday School teachers andBible quiz coaches and youth leaders who allplayed their part in my own personal salva-tion story.

I’m not sure which generation mine ismost like; it is no doubt a bit like all of these.e uncertainty, I think, is important. Nostory’s true significance can be known untilit is fully told. So it is with my own story andso it is with the story of a generation. A gen-eration may judge itself a failure but be re-membered later on as faithful in difficultiesbeyond its control. Likewise, a generationmay judge itself accomplished, only to leadthe world to the brink of cataclysm. I thinkof the almost-utopian perspective present atthe dawn of the twentieth century, of a gen-eration with a faith in the inevitability of“progress.” Yet that misplaced faith, and thegrandiose promises made on its basis, wascrushed by the convulsions of war in the

teens, decadence in the twenties, and depres-sion in the thirties. ese examples ought tocaution us against attempting, prematurely,to tell the story of our own generation, tolaud or blame it. What stories we tell, wemust tell provisionally and humbly and withthe knowledge that we see very little of thegrand pattern and can write only a singlepage in the much longer saga of salvationwe’re all living.

What we can do, in each and every gen-eration, is strive to grasp hold of that whichpersists and has value in every age. We canstrive to love God and love our neighbor, toact justly, love mercy, and walk humbly withour Lord. What forms such a walk must take,what roads such walking must lead us down,will differ significantly generation from gen-eration. But what all Christians share, andhave shared for the last two thousand years,can be found in Christ, who calls forth eachgeneration in its own day to take its ownunique role in the long, long story of salva-tion.

Zach Spidel is pastor of The Shepherd’s Table, Day-ton, OH.

Experiencing the Brethren in Christ as an “Xennial’ By Drew Strayer

BORN IN 1977 , I am a part of the“Xennial” micro-generation of those born atthe end of Generation X and the beginningof the Millennials. We arrived on the cusp ofincredible change. is was just before homecomputers became common, the 24-hournews cycle accelerated the speed of daily lifeof dominant U. S. culture, and the internetwas zooming at the speed of . . . dial-up?!?

For our Boomer parents, the morningpaper, the evening TV news, and a magazineor two offered the information they needed.e Millennials aer us never knew life be-fore the instant info of Google searches.ose of us who are Gen-X and Xennialbridged that transition and now, in our 40s,we “need” instantaneous access to a smart-phone or smartwatch to “view content” onat least three different social media feeds.

Another major shi from our Boomerparents and early Gen-X cousins to our Xen-

nial cohort was the common experience thatif you “put in the time,” you would one dayget your chance to lead and share in decision-making. e Millennials aer us neverseemed to have much tolerance for the wait-ing, and Boomers oen gave them early op-portunities to engage since Boomers realizedthere was much to gain from Millennials’ di-vergent/fresh perspectives. e power differ-ential seemed safe; they were notprofessional competitors at that point. Fur-ther, healthy, active Boomers have been lead-ing for 40+ years! Nearly our whole lives, wehave observed Boomer leadership!

All of this paints a picture of how ourgeneration oen feels in-between, “neitherthis nor that.” We aren’t old-school, but nei-ther are we always the newest of everything.We hold to some historic traditions, butthere are some new ways of thinking wewould not consider ignoring. We are a

bridge. We offer the potential to hold diver-gent groups together. Many times, I see oth-ers in my cohort drawing differentgenerations and perspectives together, be-cause it is what we have had to do our wholelives. e goal is not to change everyone’sperspective to match completely, but to wel-come all to the table to join together in theiruniqueness. In shared space, knowing andbeing known can co-exist with the vibranttension of unity without conformity.

I was raised in the Brethren in ChristChurch from age five till my late teens. Dur-ing those early years I sensed, more thanknew empirically, that Brethren in Christleaders were humble, intentional, prayerful,peaceful, authentic, and present. ey wor-shipped God and preached the Word.Christ was the example and lens for thewhole Bible. e Holy Spirit was present andactive. In those years, I recall a vague sense

5

How an October Crisis Impacted Me By Martha Lockwood

that there were some who were present, com-mitted, and welcomed, but not always onprecisely the same page. I remember sensingthat there were some strong differences ofopinion, but faithful fellowship held thefamilies together.

About 10 years ago, aer a decade livingin areas with no Brethren in Christchurches, I sensed a clear call to full-time pas-toral ministry. I realized there were things Icould not affirm in the theology and ecclesi-ology of most denominations. With practi-cal experience and research, I realized thatthe only denominational core values and ec-clesiology I could unequivocally supportwere those of the Brethren in Christ. Gladto find my people and a place I could serve, Irejoined the denomination as a staff pastorwhere I quickly realized there was more va-riety of perspectives than I perceived in myyounger years. I found that some argued

against some of the core values of the faithfamily I had just rediscovered! I wondered ifthis would be another experience of being“neither this nor that.”

What has become clear for me is thatsome in my bridging Xennial cohort holdstronger ties to the core values than somewho are older or younger and newer to thechurch. Something in the our open-armedwelcome is both vital and painful. It is a ten-sion, a vulnerability, much like I’m sure Jesusexperienced with his band of dissimilar dis-ciples. Among the 12, there were fishermenwith limited formal education, a tax collec-tor aiding and abetting Roman occupiers,rebel zealot brothers, and others. Dissimilarwomen and men were drawn to the RabbiJesus, and this group of dissimilar disciplesgrew to more than 72. Yet they held togetherin their community of faith. Differenceswere bridged. Jesus was the center.

is example is important for theBrethren in Christ. People who don’t fullycommit to the peace position or any otherneed not leave, but we dare not lose our dis-tinctives. We bridge difference because wevalue our commitment as a community offaith. We continue to wrestle in our spiritswith things that challenge us, to know andbe known as bridging differences. And we re-member that just because we see things dif-ferently does not mean we changedenominational statements into our image.

So why do so many people join and stayin the Brethren in Christ who are neither thisnor that? Maybe that is part of how an Xen-nial like me, and so many others of so manygenerations and perspectives, simply belong!

Drew and Millyellen Strayer are co-pastoringthe germination of a church plant in Salem, Ore-gon called Peace City Church. You can reach themat peacecitychurchBIC@gmail.com.

I GREW UP in a family that was alwaysknowledgeable about current events andwould watch the nightly news together.Born in 1961, I witnessed the world from mysafe, small town, middle class home in South-ern Ontario, Canada. My parents did notshield me from world events, be they goodor bad, just or unjust, redemptive or evil. In-stead, they welcomed questions and discus-sion about what I had just watched on TV.As a result I had a well-formed political opin-ion by the time I was eight years old.

In 1970, the country known for hockey,peace, and good manners experienced—forthe first time in my young life—domesticacts of terrorism. Most were in the Montrealarea of Quebec, our neighbouring province.From 1963-1970, the Front de liberation duQuebec (FLQ) detonated over 950 bombs.Most of these bombs were in the mailboxesof affluent anglophone homes, but on Feb-ruary 13, 1969, a bomb exploded at theMontreal Stock Exchange causing significantdamage and injuring 27 people. Canada wasbeginning to lose its innocence.

e Prime Minister of Canada, Pierre El-liot Trudeau, represented all the FLQ hated.

He was born into an affluent family, bothfrancophone on his father’s side and anglo-phone (Scottish) on his mother’s side. Hewas progressive, and had a strong vision ofCanadian federalism that did not waver inspite of being born in Montreal.

All of the unrest in Quebec came to ahead in October 1970. British diplomatJames Cross and Quebec Provincial CabinetMinister Pierre Laporte were both kid-napped by the FLQ. In response, Prime Min-ister Trudeau invoked the War Measures Act(similar to Martial Law in the U.S.). isstrategy to stop further kidnappings was sup-ported by Montreal’s Mayor Jean Drapeau,and Quebec’s Premier Robert Bourassa.Peace officers could detain and question peo-ple without cause. ey stood guard in fullcombat gear on the streets of Montreal. isoffended some of those who did not like tosee armed soldiers on Canadian streets.

e War Measures Act and its regulationswere lied in November. Sadly, Pierre La-porte had been murdered and his bodyfound in the trunk of a car, but James Crosswas found alive and rescued. Many of thoseresponsible were arrested, tried, and con-

victed for their crimes. While some Canadians believed Prime

Minister Trudeau went too far to restorepeace to Canadian streets, that was not ourfamily’s opinion. As we watched the eveningnews and saw the “bad guys were beingcaught and put in jail,” I felt calm and pro-tected.

As a child it became part of my belief sys-tem that the government was good and trust-worthy. I had confidence that I would beprotected and cared for when there was trou-ble. is ideal extended to the police, judges,and local authorities. I was proud to beCanadian and thankful that when thingswere unstable, my government would takeaction to protect its’ citizens.

For the most part I still believe this. It isdifficult to reconcile this view with the An-abaptist opposition to violence that I latercame to embrace, but in this case I think thegovernment’s action prevented further vio-lence.

Martha Lockwood served as a Brethren in Christpastor for 21 years, and now is a pastor in the United

Church of Canada.

6 S h a l o m !

Perspectives from Five Generations

EDITOR ’S NOTE : I sent out invita-tions to people representing the generations,asking them to reflect on a life-altering eventthat happened when they were young andhow it affected them, keeping in mind thecurrent global pandemic that may change lifeas we know it. Below are excerpts from theresponses I received.

e Silent Generation (1928-1945)I was born in 1927 on a farm, the last of

nine children. e Great Depression hit in1929, so I grew up hearing that we could notafford many things. Christmas was lean butthe box of candy and an orange at churchwere exciting. We were sustained with a biggarden, our own supply of meat, milk, eggs,and even fruit trees. Many big families atelots of corn meal mush for supper and friedthe le-overs for breakfast.

We were learning survival skills, makingthe most of what we had, making it stretch,and even sharing with the less fortunate.ese carried over into later life. Makingends meet was difficult for newlyweds. oranyone without a financial reserve.

As the country was liing its head fromthe Depression, World War II broke out andAmerica was sucked in. Essentials like gasand sugar were rationed. en as now, cooksbecame creative in using up anything theyfound in their pantry. Conscription for mil-itary service made many young men think se-riously about what they really felt abouttaking life. Fortunately, the government al-lowed a place for conscientious objectors andnoncombatant service.

Mim Stern, Philadelphia, PA

When I was born in 1932, my family wasexperiencing the Great Depression. Mymother peddled bouquets of flowers door todoor in the city of Dayton, Ohio to helpmake ends meet while she was pregnant withme. I was not aware of any suffering but feltwell cared for. What I did notice over theyears was my parents’ extreme desire to saveeverything. is was more than a simplelifestyle but resulted in the accumulation ofmany things that “might be needed some

day.” Along with this was a careful use of re-sources and finances, a commendable habitthat was no doubt deepened by the Depres-sion. e practice of saving continued theirentire lives, and I picked up the habit until Ile home and was constantly on the move asa missionary. In this role, we found the care-ful use of resources very helpful as westretched the missionary allowance to meetour needs.

World War II during my teen years didnot change the saving habit. I remember wellthe rationing of sugar and gasoline. e “wareffort” brought a seriousness to life that wasnew to me. e one blackout practice that weparticipated in (in case we were bombed)was traumatic as I failed to see a partly glassdoor that was shut and plunged my headthrough it. I still have the scar, though it’shidden by hair. Seeing young men from ourcongregation serve in conscientious objectorcamps and postpone their weddings gave mean appreciation for obeying convictions thatwere costly.

Grace Holland, Dillsburg, PA

September 1, 1939 was a beautiful sum-mer morning in Nappanee, Indiana, whenthe news came of Germany’s invasion ofPoland. I knew the action was not good andwas thinking about the implications for myDad. We had survived the Great Depression,had a weekly income of $25.00, and hadmoved into a recently purchased house.Would they start draing men? Would ourfamily of three children be broken up? Weknew war was wrong, but how would our fu-ture appear?

When Japan attacked Pearl Harbor onSunday, December 7, 1941, we heard theshocking reports of the expanding war. Ear-lier my Dad had registered as a conscientiousobjector and received deferment as a minis-ter with family. e next summer Dad wasasked to open a bookstore in Elizabethtown,PA (later part of the Christian Light Book-store chain.) As a minister, he was assignedto the Conoy Church to assist Abner Martinwhen he was away on revival meetings. Itraveled with him when he went to minister

in locations where conscientious objectorswere assigned to do alternate service. As aminister, Dad got extra gas rationing pointsso he could do this travel.

is all had a profound effect on me. Wepracticed air raids, and endured sugar, food,clothing, and gas rationing. School childrengathered metal scraps from wooded dumpsfor recycling. War Bonds were widely pro-moted to help fund the war. Other countries’resources were depleted and the U.S. had tocontribute more. Personal freedoms were re-stricted, there was widespread rationing, andpeople lived in anxiety and fear. en thegovernment knew the “enemy,” but was notprepared. Now, we are still trying to under-stand the nature of the enemy (the coron-avirus), and we’re still preparing.

David McBeth, Mechanicsburg, PA

e Baby Boomer generation (1946-1964) isrepresented in Ken Abell’s article on page 8.

Generation X (1965-1980)During this current time of staying in

place, I worry about the emotional highs andlows out family has. Is my son, the extro-verted only child who has won a best friendaward twice in his short life, going to survivejust being with just his boring mom and dad?Is he, like the memes say he should, going toremember this as great family time? Manydays, I think the only lesson that might stickis that when Mom really doesn’t want to bebothered, she gives out YouTube minutes. Iworry about creating undue worry in a timeof uncertainty. How can I create safety whenI have no more information on what is tocome?

But then I remember sitting in a thirdgrade classroom, where we had gathered towatch the space shuttle launch. I was espe-cially excited because Christa McAuliffe, ateacher, was on board. My teacher, Mrs.Parish, had applied to be that teacher onboard, and so my class felt an additional con-nection to the launch.

When the Challenger burst into flames,I immediately looked at Mrs. Parish. She wasstanding besides our little chairs, tears

7

streaming down her cheeks. I knew it wasokay to be upset. Later, Mrs. Parish shared inmanageable amounts her feelings, and I re-member at one point bursting into tears be-cause we could have lost Mrs. Parish on thatflight.

e lesson? As a leader, don’t hide youremotions during crisis. My teacher was ableto lead us through a very hard day. She didn’thide that she was sad, and she was still therefor us. She showed us her tears to allow ours.

Krista Dutt, Chicago, IL

Millennials/Generation Y (1981-1996)e most influential “event” to happen to

my generation was the introduction of socialmedia and smartphones. Having the abilityto constantly connect with other peoplethrough a portable device shaped our gener-ation in a fundamental way.

As a college freshman, I heard about thisthing called Facebook for college kids to stayconnected. I signed up immediately. In thebeginning, it wasn’t a big thing in my life, butsoon it became part of everyday life. “I’ve gotto take a picture to post to Facebook” even-tually became the cultural thought of mygeneration. We got sucked into the mentalitythat unless we posted something on our so-cial media platforms, it didn’t count.

en I got a smartphone. I could take apicture on my phone and post it immediatelyto my social media platform. I could contin-ually check my phone to see if anyone caredabout my picture. When we put social mediain our pockets, along with constant connec-tion to others to seek approval from themasses, we rewired our brains to become de-pendent and obsessive.

Almost 10 years aer my introduction toFacebook, I decided to take a 30-day breakfrom all forms of social media. It was chal-lenging at first, but then provided a true par-adigm shi for me. I’ve been back on socialmedia for awhile now. e idea that thenumber of followers you have is directly re-lated to your self-worth is sadly a reality formany. For my generation and the one aerme, not being able to connect with people inperson right now due to COVID-19, exag-gerates the comparison game because wedon’t get to see the authentic people behindthe pictures. is struggle to know how tobalance the unbelievable benefits of a smart-

phone and the unhealthy mental struggles ittakes on us is real.

Kara McKinney, Grantham, PA

Generation Z (1997-2013)Two events stand out as significant for

me as a 17-year-old high school junior. eglobal pandemic of COVID-19 stoppedschool and ended all extra-curricular activi-ties with other people. But while it haschanged my daily life completely, I don’tknow if it’s something I will remember 50years from now or will tell my grandchildrenabout. e second event was the 2016 presi-dential election. When I went to school theday aer Election Day, one of my friends wascrying because he was afraid that his motherwould be deported because she is undocu-mented. Lots of my friends are worried aboutthis administration’s immigration policies.

Alecia Espinosa, Philadelphia, PA

EDITOR ’S NOTE #2 : I also asked whatthey think are the primary characteristics oftheir generation, how they feel their genera-tion is misunderstood, and what they needfrom and can contribute to the church. Hereare a few excerpts from their responses.

Kara McKinney: We are the ones who are al-ways on our phones and want to do things ina more flexible and creative way. We havecontributed innovation and creativity in newand exciting ways that help us make thingsbetter and work more efficiently. We look athow things were done in the past as a re-source, but do not feel like we have to use itas a prescription for the way to solve ourproblems.

I went through a phase where I didn’twant anything to do with church, and then Iwanted the easy entertainment-style church.When I started looking for a church whereI could put down roots, I wanted a liturgicalstyle that was rooted in the Ancient Churchand gave me room to question. I’ve foundthat in my home congregation (GranthamBrethren in Christ).

Krista Dutt: One of the ways I am a Gen-Xeres is that I was a latch-key kid, whichhelped me develop a sense of independenceI don’t see in other generations. I still likethat time aer work to be just me even

though I am an extrovert.We have a lot to give the church in terms

of steady movement ahead and yet the abilityto rest when needed. We understand that wearen’t going to succeed just because we try,but we have hope that we can get there.

Grace Holland: I would like younger gener-ations to understand that our generation’slove for the church is a God-given convictionand blessing. I would like younger genera-tions to love the church with me, faults andall. We are part of the body of Christ andshare this tremendous privilege.

Mim Stern: Young people listening to sen-iors’ stories can gain a richer perspective onlife. My students laugh if they find somethingin my larder with an expired date which wasunheard of when I grew up and was a mis-sionary. I find the young are seeing the prac-ticality of thri stores. And I cannot thankthe younger generation enough forhelping/teaching me as I struggle with tech-nology!

Alecia Espinosa: Older people think we’readdicted to technology, but we learn from it.For example, I’ve learned how to do manycreative things just by looking up a YouTubevideo. On the other hand, social media canmake us very self-conscious and constantlycompare ourselves to others, like whetherwe’re wearing the right thing.

We need support from the church. Wehave family, but we need other people fordiscipleship too. We want our point of viewon issues that come up in church to be takenseriously, whether with voting privileges orspecific opportunities to speak and giveinput. We can contribute our skills with tech-nology and help organize events, like church-wide retreats.

David McBeth: I relied heavily on the Bible;it was truth to be taken seriously and appliedto everyday life. Today, it seems like youngpeople rely on the internet to find out whatthe Bible says, instead of going to the Bibleas the primary source. Not all interpretationsare equal, and we need to read the Bible itselfand be discerning, within the church com-munity, about how to apply it to our lives.

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The Sixties Revisited By Ken R. Abell

“Don't worry, Mr. Presidents help's on theway/Your brothers are coming, there'll be hellto pay. . .” ~Bob Dylan~

IN H IS LATEST release, Dylan’s MurderMost Foul chronicles the assassination ofJohn F. Kennedy. I was eight years old whenthose momentous days in Dallas became thefocal point of the world, watching the newscoverage with my parents and siblings; likelythe seedling beginnings of me becoming asometimes-obsessive news junkie.

As a paperboy during the decade that be-came infamous as e Sixties, I routinelyread headline stories while delivering theWelland Tribune door to door, which meantthat learning about high-profile slayings be-came almost commonplace: November 22,1963—John F. Kennedy, February 1,1965—George Lincoln Rockwell, August25, 1965—Malcom X, April 4, 1968—Mar-tin Luther King Jr., June 6, 1968—Robert F.Kennedy.

A war in a faraway place called Vietnaminvaded living rooms across the country viagrainy television news coverage. e conflictbecame the contentious catalyst for a gener-ational divide that drove wedges between fa-thers and sons, which put stress on manyfamilies and caused divisive repercussionsthat still have the capacity to echo.

e Sixties were a polarizing paradox—love, peace, and the idealism of flower poweralongside civil unrest and anti-war proteststhat time and again descended into violence.All of this was chronicled by the poetry ofsinger-songwriters like Dylan; for Boomers,the social commentary of those songs was theprofound soundtrack of our lives.

Somewhere along the way a tension tookroot. e nightly news gave us ample evi-dence of bickering and duplicity, but never-theless we became enthusiastic watchers ofpoliticians and government. We hoped thatthe better angels of our nature would risefrom the maelstrom of campaign bickeringto carry our banner of idealism.

e presidency of Richard M. Nixonquashed such high-minded hopes, perhaps

because it coincided with the advent of anaggressive cadre of baby-boom journalistswho didn’t look the other way or play by es-tablished rules. In Nixon’s self-inflicted fallfrom grace due to a third-rate burglary thatwent extraordinarily wrong, we understoodthat the poet’s words had prophetic repercus-sions: “But even the president of the UnitedStates sometimes must have to stand naked.”History is what it is—the challenge is to in-terpret and attempt to learn lessons. Soundssimple enough, but it’s oen as elusive as cap-turing handfuls of smoke in the wind. Eventshappened, which we filter through lenses cre-ated in the time and place of our upbringing,influenced by respected teachers and elders.Each generation, either intentionally or in-advertently, passes the torch of yesteryearforward.

We see similarities between past and pres-ent events—we watch helplessly as decisionsare made in the name of patriotism or na-tional pride which repeat patterns that led towar in the past. History has a proclivity forrepetition: how can understanding that as-pect of our story guide the way we inevitablymove from one generation to another?

How do we come to terms with the wis-dom of Solomon? What has been will beagain, what has been done will be doneagain; there is nothing new under the sun.My maternal grandmother, an oral historianextraordinaire who told endless stories whilesnapping peas, would refer to such a declara-tion as a quandary or quagmire.

Was Solomon’s point of view cynical orgut-honest realism? Likely a healthy mixtureof both, which ought to be our objective, butthe tension between them is a tug of war re-quiring intentional thinking and heeding.e problem with gut-honest realism is thatle unchecked it can easily mutate into thechronic cynicism of a sourpuss.

For golden-agers, listening to teens and20-somethings should be a healthy exercisein understanding. Grandchildren can bequite insightful and no-nonsense in their ob-servations and comments. Papa, if the newsupsets you, why do you watch it? A good

question asked by a then eight-year-oldgrandson, for which I did not have an an-swer.

Of course he was correct. For a shortwhile I heeded his wisdom, but being a cer-tifiable news junkie, I soon relapsed. How-ever, I took his query to heart and havesignificantly reduced consumption of newsand increased bird watching, which is muchmore relaxing and conducive to positive re-flections and creative endeavors.

Every generation has its upheavals anddisappointments that discolors perspectiveand outlook. e challenge is to intention-ally make efforts to learn from each other—to engage in discussions that accept andrespect differences while striving to see un-derlying connecting points. Aer all, regard-less of whether our viewpoints are polaropposite, according to the Apostle Paul inRomans, we have a God-given responsibilitythat cannot be ignored: “If it is possible, asfar as it depends on you, live at peace witheveryone.”

What can Boomers learn from youngergenerations and vice versa? A great deal if wegenuinely seek to hear each other whilestanding on the ground of our common hu-manity. However, if we choose the us-versus-them model prevalent in our culture, in thephrasing of the poet, the answer my friends,will likely be blowin’ in the wind.

Ken Abell is a former Brethren in Christ pastor andnow serves as a counselor and home living coordi-

nator at BIC Overcomers, Bloomfield, NM.

9

Pandemic Lessons from My 90-Year-Old Grandmother By Micah Brickner

I SAT QU IETLY at a row of long rec-tangular tables. My wife, Heather, and mytwo-year-old son Lucas sat to my le, withmy sister, brother-in-law, and nephew adja-cent to us. Country renditions of familiarhymns flowed from an inconspicuousspeaker in the corner of the fellowship hallof a small, rural Lutheran church. Just twotables over from where I was sitting, a spreadof cold cuts and finger food lined anotherlong table. As I processed every smell, sound,and the overall vibe of the room, I realizedhow much this event felt like a funeral.

However, it wasn’t a memorial service—at least not in the sense of remembering thedeceased. In fact, it was the 90th birthdayparty for my grandmother, Verna O. Hepler(née Moyer). Little did I realize that withinthe month following that celebration, Iwould be writing the reflections I could havewritten for the party.

My mother had asked me to preparesome remarks for my grandmother, but Icouldn’t find the right words. Every time Ipondered what I might write, it felt toomuch like a eulogy. e reality is, I couldn’thave written these reflections at that time,because I hadn’t fully discovered my creativeinspiration: a pandemic.

On that sunny Sunday aernoon in earlyMarch, COVID-19 had only just begun tobe observably spread through communitytransmission. I was concerned about how thedisease might run its course, but mostly ableto convince myself that my anxieties were ex-treme. Within the following weeks, it be-came apparent that my fears weren’tunfounded—a horrific pandemic began tohave widespread impact on all populations.

It all felt relatively distant at first, butslowly it became more tangible. First, myson’s daycare closed, making my wife and mestruggle to resolve childcare. en, non-es-sential businesses began to close, Heatherand I both working from home with our tod-dler. Stay-at-home orders drew closer andcloser, until finally, Lancaster County, Penn-sylvania, was closed. Shortly aerward, therest of the state and most of the nation had

closed. My family, along with millions ofother families around the country, foundourselves in an alternate reality.

While I still had my job, I found myselfwashing Ziploc bags to reuse them, puttinggently used parchment paper sheets back inthe drawer, bleaching and rinsing foam eggcartons, and saving cuttings of potatoes with“eyes” for the purpose of planting them. Ieven ventured into the yard to clip dandeliongreens for a salad. I realized I was behavingstrangely, but mostly chalked it up to obses-sive-compulsive disorder.

It all started to make sense to me whenmy sister sent me a text message about some-thing she read on social media; “Does any-one else have grandparents who do weirdstuff that was explained by the fact that theylived through the Great Depression? We’regoing to be those grandparents: ‘Daddy, whyis grandma Clorox-wiping the grocery bags?’‘She lived through COVID-19, honey. Shedoesn’t talk about it.’”

It was surreal how true this meme was.My grandmother was known to collect a lotof recyclable items, which we usually ex-plained with the logic of: “She lived throughthe Great Depression.” I then realized thateverything we had observed in our grand-mother might actually be lessons we needright now.

SimplicityBorn in 1930, my grandmother entered

the world just months aer the stock marketshad crashed. Having been raised in a largedairy-farming family in rural SchuylkillCounty, Pennsylvania, my grandmotherlearned the practice of simple living as a com-pulsory reality. e oldest of her siblings,Verna reached the eighth grade and wasforced to leave school like many other chil-dren, in order to help with the family farm.

Later, working as a seamstress in a textilefactory, mostly providing the sole income forher four children, she knew how to stretch adollar. As a child, my cousins and I werequick to question our grandmother’s seem-ingly odd behavior. We grimaced at the

thought of eating dandelion greens with hotbacon dressing. Baffled by the piles of reusedpudding cups, we sadly wrote off much ofVerna’s frugality as unnecessary.

My grandmother was simply ahead of hertime. She was “green” before it was hip. Now,I look back at my grandmother’s pursuit ofsimple living and say, “What an inspiration.”She actually showed me how to reduce andreuse things in ways that have helped to pre-pare me for a time like this.

CreativityAs a young child, I had a love-hate rela-

tionship with trips to my grandmother’shouse. My sister and I would stay with herfor a week or two in the summer and occa-sionally some extended time over a winterbreak from school. Staying with my grand-mother kind of felt like going back in time,and connection with the outside world wasessentially nonexistent.

Sometimes, this isolation felt over-whelming. While we loved our grand-mother, we longed for things to do. My sisterand I were generally pretty creative childrenwho didn’t rely solely on television, videogames, or the internet to pass the time. How-ever, the thought of having no access to thosethings felt very lonely.

We hoped that our cousins would cometo visit so we had people to play with outside.My sister and I would wait for the sound ofa car coming down the lane. However, in myboredom and loneliness, I developed a lovefor nature that I hold to this day. Sometimes,I would spend hours outside playing in thewoods, fields, hills, creek, or coal dirt on theproperty. My grandmother never extensivelyprogrammed our time with her. She wouldhave some special things lined up for us, butgenerally, she let us play while she tendedaer the house or prepared a meal.

e environment she fostered for us in-stilled a great level of creativity in me. Vernataught us how to bake banana cookies, har-vest walnuts from the yard, pick meadow teafrom the creek bed, and much more. Now asan adult, living in the midst of this pan-

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demic, I find myself replicating much of thecreative spirit I felt as a child visiting mygrandmother. I’m baking bread, diggingholes in my yard to landscape, and pickingflowers with my son.

Perseverance My grandmother is one of the most re-

silient people I know. Not only was she bornduring the Great Depression, but she en-dured a great deal of hardship throughouther life. When she was a teenager, Verna’s fa-ther ran away with another woman, leavingher to help raise her younger brothers. Sev-eral years later, she took the nearly unheard-of step of divorcing an abusive husband andmoving back in with her mother to raise herfirstborn child. Years later, she married mygrandfather and gave birth to three more

children. Shortly aer the birth of their thirdchild, my grandfather became ill with an ag-gressive form of cancer, which took his life ata young age. Verna was le raising four chil-dren with only the help of her mother-in-law.Working tirelessly in a dying industry in theheart of Pennsylvania coal country, she even-tually received her G.E.D. and an associate’sdegree, five decades aer she had to drop outof school.

In the midst of all this, Verna has re-mained steadfast in her faith. She pursued afaith that was spirit-filled, believing that Godwas very much present in her life. To this day,she continues to diligently attend theLutheran parish up the road from her house,and she espouses a very vibrant personalfaith.

My grandmother has exemplified the

words of Paul to Timothy: “So, my child,draw your strength from the grace that is inChrist Jesus. Take the things you heard mesay in front of many other witnesses and passthem on to faithful people who are also ca-pable of teaching others” (2 Tim. 2:1–2,CEB).

is is a challenge for me, as I know Ineed to keep putting my faith in front of me.My grandmother has taught me—with bothspoken word and humble action—how topersevere with faith in the midst of greatchallenges. As I look at the current world inwhich we live, I think we could all learn fromthe perseverance of Verna.

Micah Brickner is communications director atEastern Mennonite Missions, and attends Branch

and Vine (a BIC church plant), Lancaster, PA.

Humility as a Bridge to Generational UnderstandingBy Theresa Grosh

PERHAPS YOU ARE experiencing thejoys and frustrations of life in close quartersduring these times of social isolation. Myfamily is one among many who are livingdaily under one roof. We are a family of six(mom, dad, four daughters). At the time ofthe governor’s announcement closingschools and businesses, one daughter wasaway at college and another was still homeon her spring break. A few days later webrought our daughter home from college,thus indefinitely reuniting our entire family.

As my collegiate daughters encounteredpeers with life experiences very differentfrom their own, I enjoyed our conversationsabout their observations. Watching mydaughters begin to live out their own convic-tions has been enlightening. ey are now“emerging adults”—a fascinating and excit-ing time of life. I am reminded daily that theinfluences and life experiences that shapetheir beliefs, motivations, and actions are dif-ferent than those that influenced me at thatsame stage of life. erein lies the crux ofhow generations are defined.

Generational cohorts share not only arange of birth years but also an identity thathas been forged by current events, technol-ogy, and reaction to older and younger co-

horts. While helpful when speaking in gen-eralities, generational characteristics cer-tainly have their limits. Personal experienceand even personalities are also exceptionallysignificant in identity formation. In theunique times in which we find ourselves—perhaps with multiple generations livingunder one roof with little opportunity forseparation—you may find yourself bumpingup against generational conflict. Shouting,door slamming, and venting on Facebookmay provide a temporary emotional release,but I challenge us to consider an alternativeposture—a posture of humility as a bridge togenerational understanding.

For this article, I surveyed a massive sam-ple of six individuals across three genera-tions: my mom and dad (born in late 1945)who consider themselves early Baby Boomerswith sympathies toward the Silent Genera-tion, my sister and me (born in 1969 and1974, respectively) who fall firmly in theGen-X designation, and my twin daughters(born in 2000) who are part of Gen-Z.

I began my survey with the question,“What do you consider the defining histori-cal event(s) of your generation?” Not surpris-ingly, both of my parents responded with theVietnam conflict, the cultural revolution led

by the hippie movement, and the civil rightsmovement. ese are all arguably particu-larly violent events, and television was themedium that streamed images into the col-lective households of this era which also in-cluded high-profile assassinations ( John andRobert Kennedy, Martin Luther King, Jr.,Malcom X) and bloody political protests.

My sister and I struggled a bit more toidentify a key event that shaped our genera-tion. Instead, we were influenced more bythe ethos of the Reagan era. ere was anAmerican optimism oddly tempered by fearfrom the threats of the Cold War. As a childI was acutely fearful of nuclear war and evenwrote a letter to President Reagan expressingmy thoughts. I think it could be argued,however, that Gen-X did not experience thelevel of violence in America as did the BabyBoomers.

Not having any Millennials in my sample,I will skip to Gen-Z. When I posed the ques-tion to my daughters, they both agreed intheir responses. ey cited the developmentsin technology, specifically the evolution ofthe iPhone, to be the factor with the mostimpact on their generation. I find it fascinat-ing that the most influential events, overthese three generations, have moved from

1 1

I have sought out their knowledge, and havebeen able to turn long-lasting relationshipsinto valuable ministries in the church.

From the wisdom of my 23-year-oldtwins, I have learned that those in Genera-tion Z (1996 to today) tend to be entrepre-neurial and private, yet their “best lives” areoen on display. ey oen pursue thingsthat are expedient, with seemingly less inter-est in things that season over time. Whatthey bring to the church is relevancy. eyare connected and they are listening to thelatest media. Let’s introduce them to thepracticality of Christianity and how it is ap-plicable to their lives. In turn, they bring rel-evancy, helping the church better address thesocial justice issues of today. My sons are con-cerned that this is the generation the churchis at risk of losing. Not only do we need theirrelevancy, but they need us to learn to relatein their world. Also, let’s not forget the littlechildren of this generation who bring energyand contagious vitality through the door.ey need the church to be a family in whichthey can thrive.

Without this generational perspective, itis easy to see how we oen collide. Enter

Jesus, the sage guide we follow. rough him,we come to value the importance of the jour-ney where we learn to mingle well. It doesn’tmatter whether we come to know him asadults or as children. We all start at the be-ginning. e moment we turn and face him,our journey begins. We learn that Jesus hasroom for us—for our mistakes—alwaysmoving us closer to the Father. We can giveeach other the space, flexibility, and grace tomake mistakes because through the journeywe gain the wisdom that enables us to be to-gether in our differences. To reach peopleand meet them where they are, we must firstunderstand them. Let’s listen and engage inconversations; let’s leave room for personal-ity differences; let’s be willing to step acrossthe generations and share with one another.We can speak the common language of graceand respect, and journey down the road offaith through the messy mingling of ages.

Kristine Stadig has been a teacher for 26 years andserves as director of children’s ministry at New Life

Church (BIC Canada), Collingwood, ON.

continued om page 12

Editor’s NotesSubscription renewals and contributions:anks to everyone who has responded inthe middle of the COVID-19 pandemicto the 2020 subscription renewal letter.We depend on your subscription renewalsand extra contributions. If you haven’t yetresponded, please do so as soon as possi-ble. e basic subscription rate is $20 peryear. Send a check payable to Brethren inChrist Church U. S. to the editor at theaddress on page 2. You can also subscribeand/or contribute online at bicus.org/re-sources/publications/shalom.

Topics for 2020: e Summer edition willlikely explore how Christian faith informshow we relate to the state as we approachthe U. S. presidential election this fall.Other possible upcoming topics are cre-ation care, economic justice, and criminaljustice reform (including mass incarcera-tion). Contact the editor if you are inter-ested in writing. Your comments andideas are also always welcome.

multiple deadly conflicts, to relative peacewith undercurrents of total annihilation, totechnological advances. Considering howthe experiences we live through shape ourviews of the world, it’s easy to see why con-flicts between the generations can occur!

Conflict is inevitable. Conflict dividesand separates. It leads to anger and hatred,which we certainly observe in our culturetoday. But conflict with a posture of humilitycan spur us to examine our convictionswhich may even lead to necessary and help-ful change. Encountering copious amountsof conflict on social media has convicted meto change my kneejerk reaction from exas-peration to empathy. Humility is difficult. Itdoesn’t always feel as satisfying. But when Iask questions about why an individual feelsso strongly about their beliefs, it builds abridge to understanding. Conflict resolutioncannot happen without humility. It goesagainst our sinful human nature that wantsto put ourselves first. But “self-firstness” is

not the way of Christ: “Greater love has noone than this; to lay down one’s life for one’sfriends” ( John 15:13), or “Love your neigh-bor as yourself ” (Mark 12: 31).

If you are living in a home with genera-tional conflict, embrace humility. Ask ques-tions. Remember that the experiences thatshaped you are not the same experiences thatshaped another generation. You may be ap-palled at the amount of time your daughterspends on her device. You may view thishabit as a total waste of time. You survivedyour teenage or young adult years without acell phone, social media, Google, orYouTube. Why can’t she?? Did you ask herto help you to understand what she is doing?Perhaps she is feeling untethered since shewas sent home from her collegiate supportcommunity. Perhaps she is fearful of notgoing back to her “home away from home”in the fall. Will she graduate on time? Willshe miss out on the much-anticipated key in-ternship? rough her device she can remain

connected to her support network of friendsand professors. Yes, even these are “real” re-lationships.

Gen-Z, do you roll your eyes at forcedfamily dinners or game nights? Did you askyour Gen-X parents why they bother? Didthey tell you that they are the “latch key” gen-eration? ey came home from school toempty houses because their parents wereworking hard to provide the AmericanDream for them. ey had houses filled withbeautiful and plentiful things but lacked re-lationships. eir biggest fear is that they willperpetuate those skewed values.

Taking time to ask questions, with a pos-ture of humility and a goal of empathy, willput our feet on the path towards genera-tional reconciliation and understanding.

Theresa Grosh and her family attend Elizabeth-town (PA) Brethren in Christ Church, where she

serves on church board and with the ESL and chil-

dren’s programs. She blogs at naptimeinspirations.

com/blog.

I AM S IT T ING at my window on asunny morning, thinking about our youngfamilies who are likely going a bit crazy try-ing to keep kids busy, the volunteers who aretaking meals to people who are shut in, andLillian who is at the end stages of cancer. Sheis 89 and lives alone. We are in week seven ofsocial isolating. I miss our togetherness.What I love is the messy mingling of ages. Ilove the mix of generations from varyingbackgrounds, lifestyles, and ages where weare all navigating ahead in our faith journey.

Imagine being with the community inActs 2: “Every day they continued to meettogether in the temple courts. ey brokebread in their homes and ate together withglad and sincere hearts, praising God and en-joying the favour of all the people” (Acts2:46-47, NIV). We could add a prelude:“Bill and Mary Beth picked up Lillian andbrought her to the gathering because sheneeded a ride. e children flocked in withexcitement. . . .”

is would not have been a homogenousgroup gathered together, but families, singlepeople, children, young adults, and elderlypeople—real people with complicated livesand distinct personalities. I am sure it wasn’talways easy, but the value was in the togeth-erness. is is what we want in our churchestoday. We need to consider that each gener-

ation has experienced vastly different jour-neys with different perspectives on life.

e Silent Generation (born before1946) lived through some difficult times.ey are disciplined and self-sacrificing.Many are active and financially stable. eyprovide not only resources for the church buta wealth of wisdom. ey need to be heardand valued. I have wonderful memories of acouple who have since passed on who werenot only the founding members of ourchurch, but a constant reminder to all of usof what God’s intentions were. ey held onto this vision when some strayed away fromit. ey were the pillars we came back towhen we realigned our vision. Let’s not for-get to turn to couples like them for advice,consult them in our decisions, and be thank-ful for what their journeys can teach us.

Many Baby Boomers (1946-1964) have astrong work ethic and are independent. Weoen see them working in the church, bring-ing consistency to our ministries. BabyBoomers want to be involved. With grownchildren having moved away, they are look-ing for a family they can be part of. ere canbe a beautiful symbiotic relationship be-tween the church and a generation with a de-sire to belong and work towards a greaterpurpose.

Generation X-ers (1965-1976) may have

grown up with less economic stability, butthey’ve risen up to take responsibility fortheir own well-being. We oen hear Gener-ation X called the middle child: the media-tor between older and younger siblings.Imagine the insight that the middle child canbring to the older and younger generations.Gen-Xers may be able to bring the genera-tions together. Generation X may be raisingkids and looking aer aging parents. eyneed our support. ey need the church toprovide the flexibility and grace when lifecalls them away. is is where I am—sand-wiched between aging parents and universitystudents. What I love about being in thisgeneration is the diversity of conversationsand relationships. We have taught our boysto value and respect their grandparents, cre-ating a symbiotic relationship where theygain knowledge and wisdom from theirgrandparents and their grandparents receivefrom them the gi of time.

Millennials (1977-1995) are digitallysavvy and have never known a life withoutthe internet. What a wonderful resource tohave in the church! May we have the flexibil-ity to learn from them and may they have thepatience to teach us! e challenge is theymay be risk-adverse but crave connection.Over the years, I have learned so much when

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The Mingling of AgesBy Kristine Stadig

continued on page 11

A JOURNAL FOR THE PRACTICE OF RECONCILIATION