Different Drummers
September 29, 2020
Ecumenical
Script Writer – Dorothy Yoder Nyce
Illustrator – Victoria Solomon
For each of the segments of conversation Ms. Solomon had created an ink drawing to illustrate discussion.
Project – Segment of Ecumenical Grant for 2001, with Eighth St. Mennonite Church, Goshen, Indiana; Made possible through a Worship Renewal Grant
From Calvin Institute of Christian Worship, Grand Rapids, Michigan
Funded by Lilly Endowment Inc.
Introduction
This being the final week of summer camp, the “Different Drummer” group of early teens spent an hour each evening remembering some aspect of camp life—What they had learned; How they had changed; Why they had enjoyed living together.
These youth had spent the entire summer involved in activities both fun-filled and disciplined. Some had concentrated on music or art development. In addition to having private lessons and singing in a mixed choir, the musicians daily met in small ensemble groups to improve skills on their favored instrument and to develop team spirit. Artists concentrated for three-week blocks on three different media—painting, pottery, and photography. Each block ended with a “show” of favorite creations. Other youth concentrated on physical skills, large and fine-tuned ones. Those with obvious physical handicaps encouraged each other in therapy sessions. All progressed in self-understanding too. Some early teens came to the camp setting to get distance from a disrupted family setting. They did a lot of jobs around camp—helping to construct an open-air pavilion, cleaning cabins, assisting in the kitchen and with cookouts, and acting as lifeguards at the pool.
The young teens lived in units within cabins. Each cabin of four units housed either three or four youth per section. An adult mentored each cabin group, a different adult from the one who met with discussion groups like Different Drummers. Those groups combined one guy’s and one girl’s section of a cabin. Early teens were not yet drivers, so they had no cars at camp. They could hire a taxi to get to town seven miles away, but few did because camp facilities and friends met their needs for food, entertainment, recreation, and social exchange.
Adults chose the summer camp experience because of their love for youth. They both taught in professional areas and guided large or small group activities, including evening discussions. Application forms had scrutinized indicators of prejudice and encouraged ethical expression. Jan, a computer teacher during the school year, found the camp setting a delightful change. Some years earlier, she had had very positive experiences as a dorm ‘parent’ at two Christian international boarding schools—one year with thirty Middle School age girls and later a semester with fellows in grades 8-12. Based on those good times with diverse kids—kids who lived separate from their parents for months at a time—she understood the dynamics for kids away from “home.” She both recognized the early signs of separation anxiety and had insight into teen maturity patterns when more “on their own.” Jan knew how those kids often depend on peers, rather than adults, for insight. She observed that they avoided some of the squabbles which teens that live in more localized communities might encounter. Teens living at home return to that more private setting less conditioned to ‘work through’ quarrels directly, assisted by peers. Trained in counseling courses, Jan also knew how to keep herself in the background of camper exchange and when to take more initiative.
A significant part of the summer camp experience took place in discussions. During “short stop” breaks before mid-afternoon snack time, campers talked with peers of all types about events or feelings of the day. In addition to lots of time together around meals or projects, they also met each evening with seven kids and an adult. The assigned group that readers will meet here chose to call themselves “Different Drummers.” Knowing the limit of half-hour blocks of time, with each session focused on a distinct theme, groups developed the skill to move directly into ‘solid’ content.
Campers also learned to use blocks of private time effectively. All worked for parts of each day alone. They practiced instruments or read or walked in the woods to re-create themselves. The routine, yet flexibility, of boarding settings where early teens live together day and night, develops discipline in kids. They expect to discuss each other’s ideas and questions. Those who had attended camp during previous years knew that the summer ends all too soon. Campers rarely ‘waste’ time. They internalize the privilege to attend camp. A trust level develops because campers desire and effectively learn to extend trust. Alert to the fact that strengths are expected, strengths emerge. At the same time, kids are kids. When jealousies appear, Jan enables her group to name and own them, for example.
Camp brochures make clear that values and religious ideas are a vital part of camp experience. No single expression of religion is expected or promoted. Diversity is welcomed and valued. Campers are expected to spend two-three hours each week in the reading room of the chapel by the lake. Resources stretch their minds and confirm faith inquiry. They introduce different denominations and living faiths. They include varied hymnals and art books. Art might range from nature’s sacred rhythms to how artists of different countries depict stories from the Bible. Magazines that focus on worship, contemplation, or social justice give campers a ‘window’ into varied expressions of faith. Photo or sketch books offer visual ‘handles’ for thinking of Hindus at prayer, styles of sanctuaries, or the effects of an Amish lifestyle on youth. Not geared to piety that depends on particular language, exposure through resources broadens religious sensitivity. It affirms what is diverse and what is common for people as they explore faith.
Just as campers focus on different areas like music or art, so they daily engage diverse values within the camp ‘family.’ Most campers and adults claim a Christian heritage—Roman Catholics and diverse denominations. Others bring a Jewish loyalty or represent another religion. The goal is for all to grow in understanding, claiming, and expressing their own faith while they grow in respect for and better understand views that differ. Campers meet together with their questions and ideas, both of which are partial and in process, but significant. To express and therefore explore through them is a goal for all. Some begin to find aspects of answers that ‘satisfy’ present questions. Most leave with further unknowns.
The conversation that follows introduces important religious themes; many others could be developed. At varied times—planned and impromptu—campers had shared doubts and beliefs. They argued about whether the idea of God helped them to balance aspects of life. Earlier, they had agreed on which themes to focus during this wrap-up session. While campers expressed many honest questions during their initial times of sharing, what follows reflects primarily the gist or key ideas recalled from those sessions. Therefore, answer-like responses occur more often. ‘Hear,’ then the Different Drummers during one evening of their final week together.
The previous night Jan’s cluster had recalled what they learned about emotions—how being alert to feelings actually made them feel safer when they reveal themselves. They had processed feelings of belonging and ways that they at times censor or judge themselves or others. Expressing the desire to succeed led them to deal also with ‘bouncing back’ after failures or mistakes. A few risked talking about feeling lonesome for a parent. For campers to compliment their peers was not unusual. While to talk about religious ideas is perhaps less ‘natural’ than about popular entertainment figures, they agreed to honor each other’s honest efforts tonight. The group also agreed that tomorrow night’s memories would deal with games—how team sports and even chess or solitaire had helped them to grow.
Although they are involved in diverse camp programs, the group has become cohesive. With each other, they belong. Whether through a refreshing innocence or streaks of sophistication, they accept another’s idea. Or they balk and try again to perceive—because they too wish to be accepted. They enjoy each other and support one another’s varied activities. They’ve swapped pictures, to remind them to send e-mail messages from their scattered hometowns. And they’ve progressed toward honoring each other’s distinct views alongside seeing common ideas that give life meaning.
Although more details could be identified, only a distinct feature of each camper is named. Readers will discover and imagine other character traits, beyond those offered through the illustrations.
Mike – in a wheelchair
Angie – African American, taller than all the rest
Jill – lived with her professor parents in China last year
Franco – recently from Mexico, Roman Catholic
Tess – self-confident, free-spirited
Sid – of the Sikh religion, lives next door to Tess
Joe – family oriented, concerned to conserve traditions
Tonight, the Different Drummers, who have met regularly with Jan, will talk about a few aspects of religion. Jan has helped to create group space marked by honesty, comfort, and mutual responsibility for ‘control’ and initiative. Trust enables the Different Drummers to feel basically at ease when they talk about religion, an aspect that they feel is vital to being an integrated person. Jan models fairness, expects involvement, and will need to be the ‘time keeper’ in order to allow time for each topic chosen.
Most of the campers knew about church life before this summer; religion was noted as central to family experience for several. All campers had met for Meditations in the chapel near the beach several times each week. Topics of faith often came up informally in conversation; campers constantly learned from each other. For example, Mike reported having heard a lot of prayers right after his boating accident. And Joe knew from his grandma that “Grandpa had gone straight to heaven after he died.” Tess was glad that Sid lived next door to her; once he had taken her along to the gurdwara where his family worships.
Suggestions for using this resource.
This material may be processed in varied ways. Youth or their directors may choose to discuss the issues of diversity that are presented here during the Sunday School or Education Hour. A retreat setting might be preferred. Or, young teens could be encouraged to engage with the content alone, during private time. In any case, those involved will decide how many themes to pursue at a given time and in which order. The script imagines the Different Drummers as having reviewed the themes in one setting. But readers may select segments of content to study in light of their skill, interest levels, and time available.
Even before reading about the themes, some youth may wish to think about diversity somewhat in the abstract—in more general terms or within the context of religion. Diversity abounds. To make choices is inevitable, whether about which socks to wear today or which prayer in a devotional book to read. Is diversity useful or confusing or both? What determines what is basic or to be preferred when options exist, as with denominations? Why might prejudice emerge along with differences, and why might some people be more threatened by options than others?
Having chosen a theme, the first task is to read the segment here. Within a group setting or alone, ponder the content privately. What questions surface? Write them down. Did you gain new understanding into some idea? Who might help you think further about it? Did you dislike any comment or character? If so, why? What idea expressed stretched your view? What connects with your experience or what has little tie to your tradition or church? What other aspects of the theme might campers have discussed? An appropriate exercise, either alone or with groups, would be to imagine what questions the campers might have asked, that led to their responses. Then, do you feel more or less at ease with the fact of diversity?
Reflection pieces that build on the themes discussed by the Different Drummers appear at the end. Explore the same; you may or may not value the approach used with a given theme. Create your own reflection piece—a prayer or song or how you imagine the exchange might continue. Share your ideas as a way to continue to formulate them.
——-With the campers gathered on lounge chairs or cushions on the floor, Jan, the Different Drummer group leader, checks: “Everybody comfortable? If you tire of one position, you may move within the room as long as you don’t disrupt the conversation. You’ve brought your snack. As usual, you’ll eat or drink that without sharing it. We’ve agreed on ten plus themes, so we’ll only highlight ideas. And Jill will mark each shift between themes when she taps a rhythm on her drum. So, where shall we begin?”
“Let’s recall when we talked about water,” Joe suggested.
“Why water?” Jan wondered, pleased that the shyest camper at the beginning of the summer spoke first.
“I bet I know,” Angie said. “He likes to get wet, so he thinks that baptism in a river is cool.”
“Sid said that he was baptized too, even though he’s of the Sikh [pronounced seek] religion,” said Jill. “I saw Christians being baptized the year we were in China too. But what impressed me more was a huge waterfall. There was so much power or force at the bottom. Made me think of God.”
“That kind of power is not what’s important to me. I like the idea that water is holy, a kind of silent power,” Franco said. “At my cousin’s wedding, the priest sprinkled the wedding rings with holy water. That blessing somehow sealed their vows.”
“If something is ‘holy,’ what does that mean?” asked Jan.
“It’s clean or pure. We’re to respect it,” suggested Franco.
“But how do I respect water?” Jill asked. “I can respect a person, but water is just plain water.”
“Not exactly. We can think of any object as holy, if we want,” added Sid. “Different people name different things as sacred. A friendship can be holy or symbols in a place of worship can reflect the holy. My Hindu friend thinks that cows are holy, because of all the good things that they provide.”
“Hey, guys,” Joe said. “I was the one who brought up water—the subject that is. I like Bible stories about water.”
“What do you like about water in those stories?” asked Jill.
“The dramatic part,” said Joe. “Like when Jesus turned water into wine. Imagine that! Or, some guy was healed when he dipped into water a few times. He trusted what Jesus asked him to do.”
“So, you like miracles,” Franco observed.
“Yet water is such a common thing,” Joe added. “We use it every day. Jesus could take what was ordinary and make it very special.”
“How about the time that Jesus walked on water?” Angie asked. “I’m not so sure about that. It scared the disciples too.”
“Don’t you think it really happened?” Franco asked.
“How do I know,” Angie answered. “It’s too dramatic—must have seemed like a ghost walking.”
“So,” Franco added, “Jesus said, ‘Do not be afraid. Believe.’”
Snapping her fingers, Angie said, “Believe. Just like that. I don’t think it’s that simple. You, Joe and Franco, can believe in miracles. But I’m going to hold on to my questions.”
“And so our views about sacred water differ,” Jan noted. “It makes us think of baptism and power, of silence and miracles. We’re off to a good start.” She signals to Jill to tap a few measures on her drum.
“Now which theme of religion would you like to recall?” asked Jan.
“How about church music,” Jill suggested.
“Good idea. Where do we begin?” Jan invited.
“Let’s remember that people of some religions don’t meet in churches. And, they might use sound in different forms,” Sid said. “Some people chant. Others may hold a given tone for quite a while, like Hindus who stretch out ‘Aum’ or ‘Ohmmm’ on a tone. That’s a way to pray or worship too.”
“Music can be the mode for prayer,” said Jill. “We may talk with God through the words of a hymn. Or, meditative types of music can provide background for thinking about God.”
“Adults in my church sing in different levels of sound. Some women sing really high notes while others, like my dad, sing quite low notes,” observed Tess. “I’m not sure how a person decides which line to follow.”
“We don’t need to decide; our music has one line for all of us to use. That way we’re equal,” Franco offered.
“Really,” mused Tess. “No one would feel so bad then, if they can’t sing as well as others.”
“But, we aren’t all the same. Some have skills in music and others in art or sports. I can’t play the piano or run a race,” said Mike, “but I can draw about anything with a pen.”
“Just look at his paper,” said Joe. “Show them the car that you’ve drawn since we started talking—such details; the wheels’ spokes almost sing.”
“Good job, Mike,” said Angie, as she stood up to look. “What I like about music at my church is the beat. We clap all the time. Or, we stomp a foot, or the pianist brings along some jazz combo. And then we clap for them too.”
“I guess that music is like a ‘carry-in’ meal,” observed Mike. If we don’t like potato salad, we choose the macaroni dish. So, if we like more motion with hymns, we can go with Angie to church.”
“Whichever style we prefer, music helps us to worship God,” said Joe, “even though God isn’t there as a person to hear us.”
“Christians from different denominations still use each other’s hymns,” said Jill. “Even in a church in China, I recognized most hymn tunes.”
“I remember a worship service in my hometown on the Day of Pentecost. Christians of all types met at the Catholic parish,” said Mike. “Hymns with
the Pentecost theme came from different denominations.”
“How did you know the denomination?” asked Franco.
“One hymn from the thirteenth century had to be Catholic,” Mike responded. “One by Martin Luther had to be Lutheran. And I recognized one by Charles Wesley, a Methodist like me.”
“But how did you know who wrote the hymns?” Franco asked.
“Printed music includes the composer and date it was written,” Mike said.
“Why shouldn’t we share hymns? We share the same Spirit!” exclaimed Jill.
Joe added: “I bet if we checked out Christmas carols, we’d find that composers were from different groups too. Yet, we might think of them as belonging to our church. Makes me wonder who composed ‘Silent Night.’”
“Sid, ‘Silent Night’ is probably the best-known carol,” Tess explained.
“Thanks for explaining, Tess,” Jan said. “We could say more about music, but take a minute, in-place break while Jill gives the drum a beating.”
With everyone seated again, Tess began. “Jan, once you asked us to draw our idea of God. I’ve thought of several images since then.”
“Good,” Jan replied.
“I remember your earlier response, Tess,” said Angie. “You refused to draw anything because that would be like creating an idol, you said. Guess you’ve changed your mind.”
“Right,” Tess said. “I learned from you guys. Since we can’t know God’s form, we can think of about any object and say how God is like or different from that—like a rose or even an aspirin.”
“Angie,” began Jan, “you set a good example of remembering what someone else drew or said. That approach seems unselfish. Who else remembers what another person drew?”
“Franco drew a big blob, always-changing,” Sid replied. “He said that God doesn’t have any form, so the assignment was impossible.”
“And you, Sid, drew a ‘still, small voice,’ (ha!) as I recall,” added Mike.
“Angie tried to draw her favorite aunt,” Joe said. “None of us could guess who she was. But I’ve thought since then about Angie’s reasons. Her aunt lives the best life of anyone Angie knows. She cares for needy neighbors. She interrupts getting a meal ready, to bandage a kid whose skateboard got away. And she warns Angie not to judge a Muslim neighbor girl whose mother wears a full-length burka, or cover. So, for Angie, her aunt is like God.”
“Good memory, Joe,” Jan said. “We decided that no one way—words or objects—could begin to depict God’s full being or forms.”
“We noted some of the varied names used in the Bible too—like El Shaddai, Yahweh, Holy One of Israel, and King,” Mike explained.
“What struck me were the objects or activities used in your scripture to describe God,” added Sid. “I recall rock, shepherd, rain-giver, winnower, and even dew. After that discussion, I looked up the different names that we Sikhs use for God and found: ‘Eternal Truth, Creator, Compassionate One, and O True King.’”
Noticing her body language, Jan said, “Yes, Tess.”
“I remember Joe’s sketch” Tess said. “It had lots of images—a candle burning, an open door, a shepherd’s staff with a crook, a hen with some chicks under a wing, and a judge in a courtroom. Oh, and he tried drawing a mother giving birth but got stuck! Right, Joe?”
“The idea that sticks in my mind from our discussion was your idea, Jan,” said Jill. “Ever since then, I feel freer to think of God in ways other than male. Since God isn’t human, even language that refers to God mostly as ‘he’ or ‘him’ limits God’s divine being and distorts our view. My mom will be glad to know how you explained that problem.”
“I’ve been watching Mike while we talk,” Sid said. “He was at the doctor’s office when we discussed God the other week. I’m curious to know what he has drawn now.”
“Thanks, Sid. I’ve been thinking about God’s ‘body’—not a human body, but in my imagination. I see God’s ‘body’ as the world. So, I drew a polluted stream with empty beer cans and trash from a picnic. When we pollute the earth or say nasty things about another race or stifle a kid’s dream to succeed, we hurt God. Because all of the world is God’s body.”
“Thanks for a good summary,” Jan said. “But, we’d better shift to another theme.”
Jill taps a snappy rhythm on the drum.
“Christians think of the Divine as a Trinity—three aspects but of one Source. One of these is the Spirit or Holy Spirit,” Jan began. “As with all words used of God, the term Spirit is an analogy. How did we explain analogy?”
“When one word or thing is similar to another,” Mike answered. “The two resemble each other some way.”
“Wisdom and Sophia are other names used for the same Spirit,” Franco said.
“You, Jan, described the Christian’s concept of Spirit through a number of images—blowing wind, flowing water, and burning fire,” said Sid.
“I like ideas of the Spirit as a guide in the fog or relief for pain,” added Jill.
“The image that hangs there with me,” said Mike, “is ‘herself the melody, she plays music in the soul.’”
“Remember,” Jan asked, “the writer who suggested some of those images?”
“Elizabeth somebody,” Franco offered.
“Right, Elizabeth Johnson,” Jan added. “A fine Catholic and good writer.”
“I liked how we each acted out something of the Spirit’s activity when we talked about her,” said Jill. “Mike adapted to limits. He wrote a note to Sophia about his feelings when he couldn’t go swimming with us.”
“I acted as if I made friends with a stranger,” Tess recalled.
“Did different images clash with each other?” Jan asked.
“I remember feeling more alone because of my Catholic emphasis on Wisdom,” Franco said.
“That talk about Wisdom was totally new to me,” said Joe. “To think of the Spirit as from the beginning, when things were first created, disturbed me. I always thought the Spirit first appeared when the church started, in Acts.”
“Did we give you, Franco and Joe, space to hold your views?” Jan asked.
“I don’t plan to change my mind,” Franco said. “Why doubt the proverb that Wisdom was present ‘when the foundation of the earth took shape?’”
“What bothers me,” said Joe, “is that you refer to the Spirit as she—‘She is precious; she is radiant.’ I know God and the Trinity through ‘he’ language.”
“Look for yourself in the Bible’s Book of Wisdom,” said Franco. “Wisdom guided them and became a shelter; she led them through the Red Sea.”
“My Bible doesn’t have a Book of Wisdom,” Joe said. “I can’t trust your Catholic additions.”
“Additions! Books like Wisdom of Solomon have always been there. You Protestants took them out,” Franco retorted. “Wisdom is radiant. Sophia is part of the True God. She is found by those who seek her.”
“Sophia! You find her because you want to. So, if I don’t want to find her, what’s wrong with that?” asked Joe.
“Jan, these two argued like this for ten minutes one night, after the lights were off. I couldn’t stop them; neither would change,” added Mike.
“Why should I change?” asked Joe.
“Might either of you change your attitude?” asked Angie from the corner. “Arguments and misunderstanding often grow around stubborn attitudes.”
“Good point, Ang,” said Jan as she signaled to Jill. As the taps accelerate, the Different Drummers know that the subject will change too.
Sid began: “We’ve been noting what people share in common or what differs in religion. Could we talk about diversity itself?”
“Diversity itself can be a tough topic, beyond examples of it,” Jan said. “But let’s start and see where it goes.”
“To mention differences doesn’t mean that we always oppose each other or that we compete,” Mike suggested.
Tess responded, “Depends on how we look at difference. Is it good or bad?”
“Or neutral,” added Mike.
“Can we imagine that God created variety because sameness gets boring?” Tess wondered. “Can we accept what differs from us, from our ideas, without being threatened? Who decides what is different in the first place?”
“Tess, are you wondering who decides what is typical or the norm?” Jill asked. “I also wonder why a particular group prefers what it does. Also, does difference mean that we must compare what people believe and decide that one is better?”
“Those are big questions,” Joe said. “I’m the youngest kid here. I need to hear some of that again.”
“I’ll ask the questions another way,” said Mike. “Tess and I are obviously different. Does the fact that she’s not in a wheel chair mean that she’s better than I am? Or, could my wheels be better than her two feet? Aren’t we both ‘better off’ when we respect what is distinct about the other? Why do we debate whether one person is better than another person anyway? Might God’s plan include diversity, for our sake, so that we develop respect?”
“Or might God just enjoy our differences?” added Tess.
“As I look at the two of you,” started Joe, “Tess is more mobile on her own. Yet, you, Mike, have special abilities. In spite of physical limits, you achieve more as a thinker than we who have feet to support us.”
“What else did we name earlier that affects differences among religions?” Jan asked.
“We talked about founders of religions,” Jill answered. “I had never heard of Guru Nanak, the first important messenger of Sid’s religion. What were those three main truths that he passed on from God?”
Sid summarized the commands: “First, earn your livelihood the hard, honest way. Second, share what you earn with the needy and deprived, and, third, always remember God.”
“So, when we compare that list with Jesus’ Sermon on the Mount,” began Jan, “does the fact that Jesus had more points in his beatitudes make his list better?”
“What if we compared Guru Nanak’s three truths with Jesus’ two great commands—to love God with heart, soul, and mind and to love our neighbor as we do ourselves?” Tess asked. “They have a lot in common, it seems.”
“So, you’re crediting Sid’s religion,” noted Jan. “Would some Christians think that doing so is risky?”
“Perhaps, but seeing features that groups share is good, isn’t it?” asked Jill.
“To credit another keeps me from comparing in a negative way,” Mike said.
“For you as Christians to value my Sikh truths because you see the resemblance to Jesus’ basic commands or truths is good. That might keep you from comparing something good about your religion with something that you question or dislike in mine.”
“That problem with comparing is true for you and me too, Franco, since you’re Catholic and I’m Protestant,” Jill said.
“We had made a good list of common ideas among us the other week,” Franco replied. “Both of us use the Bible and believe in Jesus. And we both pray and sing hymns.”
“We Sikhs pray to the One God too,” Sid reminded them. “And we sing or chant, plus we have scripture, the Adi Granth Sahib. It was compiled centuries later than the Bible, since our Sikh religion is one of the youngest religions.”
“To note such facts about how we are different or similar need not cause us to feel less loyal to our own religion,” Jill added.
“Right,” said Mike. “As with plants, we benefit from having strong roots.”
“And, at the same time,” Sid added, “we can be curious or eager to learn from those who differ from us.”
“We might then be less divided,” said Mike. “Divisive is different from being diverse.”
“There’s a term for fear of difference,” said Jan. “Fear or hatred of another person who isn’t like me—whether of another race or religion or sexual feature—is called xenophobia. People often don’t want to own their fear.”
“Believe me, I’m experienced with what results from such fear,” Angie replied. “I’ve learned about self-defense and ‘cooling it’ and feeling okay with difference—in order to survive racism.”
“If only we could name our fears,” Mike said. “Then we could deal with them. Rather than be divided over being different, we need to work together, to learn to trust.”
“For example, the more we work together to get rid of poverty or try to dissolve bad feelings and hate between countries, the better,” said Sid. “Whether among different Christian groups or between religions.”
Jan said, “You’ve mentioned good points. Take another in-place break—stretch and do some body exercise while Jill sets the pace with the drum.”
“Angie, you were quieter than I might have expected during that last part,” Joe observed.
Angie shrugged. “I have my bias and a lot of questions about that subject, so I decided to mostly listen.”
“Listening can be as hard work as speaking,” Jan offered. “I bet that Jill and Tess will listen to your questions back in the cabin tonight, if you wish to express them then. Let’s think a bit about what you heard from each other here at camp about symbols and religion. First, though, name several symbols that you often see.”
“Highway signs,” responded Franco. “I didn’t know about some of them when I first came from Mexico. The red Stop sign has eight sides, and warnings are inside triangles, often painted yellow. Like the no-passing sign on the left-hand side of the road. Other information appears in rectangles. Shapes suggest ideas, so they are symbols.”
“Another sign for drivers is the turn signal,” added Angie. “With it, drivers ‘talk’ to each other without using words.”
“Words and pictures can become symbols,” added Jill. “I remember the stories that Jan told about two four-year-old girls. Each felt left out—through words or photos.”
Joe added, “Yeah, one girl was sitting with her mother at the piano near Christmas time. When her mother sang the carol asking God to ‘Give gifts to all men,’ the girl stopped her and said, ‘Why don’t I get any?’ A perfectly fair question for a kid . . . or a girl.”
“How might a girl feel when not included?” Jan asked.
“For ages, no one even noticed,” started Jill. “Girls were just valued less than guys.”
“That’s as unjust as valuing one race less than others,” Mike said. “Further, to suggest that a kind God is so selective seems just plain wrong. Singing such a phrase isn’t fair to God.”
“That point hit me,” added Franco, “when Jan reminded us of one of the Ten Commandments, the one about ‘bearing false witness.’ To suggest that God gives gifts only to men is a false way to show what God is like.”
“The other story was about Bridget, that Irish girl,” Tess recalled. “When seeing the well-known artist’s work—who was he? . . .”
“DaVinci,” said Mike.
“Right. That artist’s picture of the Last Supper showed Jesus with twelve men around the table. Seeing it, Bridget asked her godmother, ‘Where are all the mothers and children?’ Good question,” Tess observed. “My Jewish neighbors would never celebrate the Passover meal with only men.”
“Good point, Tess,” added Mike. “Just the other day in the library I read an article about an artist who’s trying to correct that view of that important meal. ‘Hats off’ to Bohdan Piasecki. After he carefully studied the text and setting, he painted a scene of Jesus seated around a table with about twenty people, including kids and women. I like the large pieta bread too.”
“No doubt someday you’ll correct other ideas passed on through religious paintings, Mike,” Joe said.
“But the cross will always remain. Remember all the different shapes of that main Christian symbol?” asked Angie.
“Let’s review several of those forms,” Jan suggested.
“There’s the common t-shaped one called ‘Plain Latin,’” Angie said. “I had seen the ‘Jerusalem’ one but hadn’t thought of it as four T-roads put together at the base.”
Tess said, “I hadn’t known about the cross that’s called ‘St. Peter’s.’ It seems upside down, with the crosspiece near the bottom. It makes a crucifixion even more gruesome; think of a body being hung upside down.”
“A detail that caught my eye is the ‘Cross with three steps.’ One of those is on the altar at my church, but I’d not heard that the steps stand for faith, hope and charity,” Angie said.
“That refers to the Bible’s chapter on love,” said Franco. “We Catholics include the dying Christ on our cross, a reminder of his death.”
“We Protestants also recall his death as we celebrate his resurrection, but our symbol doesn’t have his body on it,” Angie responded.
“Does that difference cause conflict between Protestants and Catholics?” Sid wondered.
“I’ve never heard adults argue about it, but it’s a detail that either ‘side’ could say that their meaning is better,” Angie felt.
“It raises the question of whether a person can support something without being against something else, doesn’t it?” Jan asked.
“So, if I’m ‘for’ my school’s ball team, I’m less likely to be ‘for’ other teams,” suggested Tess. “But I might be more against some teams than others. Then, if I think that my Protestant symbol of the cross without Jesus’ body is better, I might imply that the Catholic symbol is somehow second rate.”
Franco responded: “Just because Jesus’ body is on our Catholic cross doesn’t mean that we doubt the resurrection. But the constant reminder of Jesus’ death helps us see how dependent we are on him for salvation.”
“D’you think that Protestants don’t think seriously enough about his death?” Angie asked.
“How do I know? If the symbol weren’t obvious, like the Stations of the Cross on the walls of my parish, I wouldn’t think of the fact as often as I do with them there,” Franco replied.
“It comes down to whether Protestants trust Catholics to take seriously ‘enough’ the resurrection and whether Catholics trust Protestants to give ‘enough’ attention to Jesus’ giving his life so that believers won’t die,” observed Sid.
“Perceptive, Sid,” Jan said.
“Makes we wonder who decides what’s ‘enough,’” said Mike. “But that question takes us further away from the theme of symbols.”
“Must be a good time then to tap the drum, Jill,” suggested Jan.
“Who remembers a gospel story that four writers reported, each in distinct ways?” Jan asked.
“The story about Mary anointing Jesus is one, I bet,” said Franco as he finished his coke.
“Maybe we could act this story out, recalling what we learned,” suggested Jan. “How many characters do we need?”
[The Different Drummers’ group had enjoyed acting out scriptures, like the Christmas story. They could be creative or even embellish the biblical story.]
“I’ll be Simon, the guy who hosted the meal,” offered Joe, [as he picked up a stool from the corner and placed it at one end of an imaginary table.]
“And I’ll be Mary,” said Angie. “I’ll bring a stool for Mary, though I doubt if she would sit on it.”
“I’ll take the Jesus seat,” Sid said.
“Hey, that’s cool—Sid as Jesus,” Tess said.
“Jill,” started Jan, “Would you write down what the characters say? We may wish to share this with other campers. Include the names of the Different Drummers in parentheses—so that readers of this account can keep up with us. Now, we need three more characters, some of the disciples: Phil, Nate, and Maggie who are already seated at the table. . . . Good, Franco, you take a stool and be the character Phil and, Mike, you roll over near Phil to be Nate. You two will then be across the table from where Jesus sits. And Tess, why don’t you take a stool to the other end of the table and be Maggie.”
[In Bethany at the home of Simon who earlier had leprosy. Jesus knocks and enters.]
“Come on in, Jesus; join my friends. There’s a couch at the table over near the side door,” Simon (Joe) offered. “You can sit across from Phil (Franco) and Nate (Mike).”
“Shalom, one and all,” Jesus (Sid) said. [All greet him with ‘Shalom.’]
“Don’t delay, folks,” Simon (Joe) urged. “Pass the olives and bread and whatever’s near you.”
[Mary (Angie) enters the side door and before long breaks a jar of expensive ointment and pours it over Jesus’ (Sid’s) head and feet. She proceeds to kiss his foot too.]
“Why are you wasting that?” asked Phil (Franco), startled.
“Stupid woman,” added Nate (Mike).
“She’s wiping his feet with her hair; she must love him,” mused Maggie (Tess)
“She must be crazy,” muttered Phil (Franco). “But I do like the fragrance; she has good taste.”
“Potent stuff,” said Nate (Mike)
“My house has never had such an exotic scent,” Simon (Joe) whispered.
“But what a waste! You could have provided food at Katie’s Kitchen for a month with what you’ve just dumped on the Master,” shouted Nate (Mike).
“I suppose you’ll accuse her of being sexy too,” said Maggie (Tess) from the end of the table.
“Think of all the homeless fellows,” Phil (Franco) said. “They could have stayed overnight at the Ritz for at least a couple nights—had they auctioned off that bottle.”
“Stop it!” Jesus (Sid) ordered. “She’s done me a special favor.”
“You’re confused,” Simon (Joe) said. “Don’t you know what a bad name this woman has? You’re hardly a prophet. You’re blind to sin.”
“Simon (Joe),” Jesus (Sid) said. “Listen to me. Two people owed money, one about ten bucks and the other fifty. The fellow who they owed decided to wipe out all of their debt. Who was likely more grateful?”
“Likely the one who owed more,” Simon (Joe) answered.
“So too, this woman,” Jesus (Sid) said. “She’s been greeting me with love ever since she arrived. You never even washed the dust from my tired feet when I came in.”
“I had a feeling that you would accept her,” Maggie (Tess) said to Jesus (Sid). “You’re always surprising us.”
“Well, your feet hardly need scrubbing now,” scowled Nate (Mike) “They’ve had perfume, and tears, and long strands of silky, dark hair—things the poor on any street would notice.”
“Friends,” Jesus (Sid) calmly started. “This woman has been deeply loved; she’s loving deeply in return. Can you follow her example? She’s going to be remembered for centuries to come.”
“But the poor,” Phil (Franco) objected.
“Yes, the poor. If people lived justly, there wouldn’t be any poor,” Jesus (Sid) reminded them. “But since people aren’t fair, there will always be poor. You can take care of them for the rest of your tomorrows. Today, I’m here, and this woman has taken care of me—she’s beautiful!”
[End of action.]
“Good job, everyone,” Jan exclaimed. “You certainly caught that story.”
“The tension is so clear,” Jill said.
“Tension between Jesus and Simon, between Jesus and the men disciples,” added Joe.
“Plus, there’s tension of different kinds for both Mary and Maggie,” Jill said.
“It’s amazing how Jesus turns things around,” Sid said.
“Yet, the story doesn’t end, with the Bible. We’re still acting out those tensions,” observed Joe.
“D’you want to say more about tension?” asked Jan, “About conflict between different religious views?”
“Tensions certainly exist,” agreed Angie. “Think of Ireland and Israel. Or, closer by, Christians fault each other for how they spend money. Some people flock to a glass cathedral out in California, perhaps partly for the glitter. Other Christians worship only where poor city people feel at ease.”
“And, some Christians, when building a church, contribute the same number of dollars for church buildings in deprived inner cities or countries,” added Jill.
“Perhaps,” Joe started, “few Christians respond in the really right way. As the disciples didn’t understand Jesus’ acceptance of Mary’s anointing rite, so all believers might need more Wisdom.”
“Joe,” said Angie, “your ideas sometimes make me ‘stop in my tracks.’ That’s a good one, right there.”
“I suppose,” noted Sid, “that all religious people could be a little more sensitive—less free to judge others and more self-critical. The world—God’s body, as Mike imagined it—would be better off then.”
“Do I hear a drum beat, Jill?” asked Jan as she suggested that all return to their former places.
“Sid, we should review a major theme from your religion,” said Jan. “What do you choose?”
“I’d suggest gur parsad,” Sid replied. “People often know about Sikh men only by uncut hair or swords. But I hope that you think of gur parsad when you think of me.”
“Why is it, that we often recall negative things about other groups but point out our strengths?” wondered Jan.
“That’s a cheap way to think that my religious choice or expression is better than someone else’s,” Tess said.
“We need to compare good apples with good apples and rotten ones with others that are spoiled, you mean,” added Mike, “rather than my good apples with your most rotten ones.”
“So, what do you recall about the ‘good apple’ of gur parsad?” Sid asked.
Joe started: “That gur is from guru or teacher, and parsad means grace.”
“But remember,” Sid said, “although there were key gurus when Sikhism first started, anyone can be a teacher. I don’t depend on a class of priests or someone to mediate between God and me. All Sikhs are priests, so we don’t need a priesthood.”
“I can’t imagine that working among Christians,” Angie said.
“You also honor Guru Nanak, your Sikh founder, because he was freed from his ego,” Mike recalled. “God’s grace led him to unite with God. For any of you then, salvation—which is union with the True One—is a gift, or parsad, from God.”
“And your idea of a Creator God is both personal yet beyond your experience. That’s a lot like my view of God,” Tess said. “It’s all sort-of a mystery. Yet, you have a strong idea about God’s gift, or understanding. You don’t have to perform a certain deed to be sure of God’s gift, or parsad.”
“But loving devotion is a practical step toward the deep experience of gur parsad,” Sid added.
“Remind me,” Mike said, “What does gur parsad lead to, for you?”
“The point is not just to receive gur parsad, the gift” Sid responded. “Parsad leads a devotee to realize freedom from the cycle of birth and death, a subject we can’t explain again now. Through grace, the gift from God, a devotee comes to full union with God.”
“I recall that both private and group worship is important, right?” Joe asked.
“Yes, we have a strong sense of community, of group devotion,” Sid replied
“And for that worship, you gather at the gurdwara. That’s where your text, the Adi Granth, is located,” Mike added.
“But your gurdwaras have also become a school and a hospital and a place where hungry people are served food,” Joe said.
“Wow, you’ve remembered a lot,” Sid said. “I’m impressed.”
“To know you personally,” said Angie, “helps me to respect your views, even though they differ from mine. Several Muslim kids go to my school. I’m determined to get to know them too.”
“Jill, let’s have some drum beats to applaud Angie’s plan,” Jan suggested.
“Let’s talk about prayer,” Jan suggested.
“I like thinking about prayer because it makes me feel connected with others who often aren’t present,” Mike said.
“I like the idea that people talk with God—among Christian groups that use different worship styles and among religions that differ even more,” Angie said.
“What I like,” said Tess, “is that prayer isn’t limited to talking.”
“Right,” Franco agreed. “When we Catholics practice rituals, we’re praying without words. As the priest spreads incense, something of God’s presence spreads out among us.”
“I recall Franco saying that he was taught to gaze at the cross. I rarely see a cross, only when Dad takes me to church,” Tess said. “But you have a cross on the wall near the foot of your bed.”
“It reminds me to feel close to Jesus, sort-of like the person who does yoga exercise—to feel spiritual power inside,” Franco explained.
“I liked the exercise that we did as a way to focus on prayer,” Sid said to Jan.
“Why was that helpful?” Jan asked.
“We each chose a personal place and scattered to it for five-minute blocks, to think alone” he recalled.
“The place came to seem very personal,” added Angie.
“My wheels took me to a spot where that curvy path ends, down past the snack shop,” Mike said.
“I’ve often returned to the big rock that I chose,” Sid said. “I’ve started to carve, as I repeat, ‘Waheguru, Waheguru.’”
“What does that mean?” asked Mike.
“Wonderful Lord,” Sid explained.
“I liked going to a special tree,” said Tess. “Going there four times during our exercise helped me understand that prayer doesn’t have just one form. I had thought it mostly involved asking God for something.”
“I wonder about lots of prayers, when Christians tell God what to do—to heal someone or keep others safe,” said Jill while munching her last chips. “I like our youth sponsor’s approach. He prays for people in a tough experience to be strengthened or ‘brought closer to the deep purpose that guides their life.’ That’s useful for talking with God.”
“I liked your explanation, Sid, about a ritual that some Hindu women do,” Joe said.
“Oh, when they write a chalk design, which is a prayer, on the sidewalk in front of their house each morning?” asked Mike. “That gave me the idea to start a notebook of ‘prayer designs.’ I create one sketch most evenings before going to bed.”
“Do they express an emotion that you felt that day?” Angie asked.
“Sure, sometimes anger or frustration that I couldn’t do an activity with you guys, or sometimes a desire to be more honest the next day. One night I had drawn a symbol for justice. It actually came to mind the next day when I had a passing thought about how to cheat in a game.”
“That’s neat,” said Sid. “We Sikhs believe that if our actions don’t follow our words, then our prayer wasn’t sincere.”
“I can hardly imagine group prayer that’s silent,” admitted Angie. “We’re so verbal at my church; I can’t imagine a Quaker silent meeting.”
“Are you afraid something will happen to you?” Franco asked.
“Not afraid,” started Angie. “But my mind would wander all over. I depend on whoever’s praying to guide my thoughts.”
“To focus on a saying for five minutes was really tough for me,” Jill said. “While returning to my spot on the sand near the lake, I decided against the phrase ‘Jesus, have mercy on me.’ It seemed ‘too churchy.’ But I liked the other mantra or phrase that Jan suggested: ‘We are of the Earth; the Earth is part of us.’ Being there on the sand, I felt connected to the earth.”
“Just the idea of concentrating struck me—to keep my mind focused,” said Joe. “I kept being distracted. I kept thinking about how many people of the world might pray ‘Give us this day our daily rice,’ instead of bread.”
“Why call that a distraction?” Franco asked. “Sounds like you were better understanding others. Can’t that be a form of prayer too?”
“Thanks for your honesty in talking about that exercise,” Jan said as she
motioned to Jill for a rousing rhythm on the drum.
“What experience have you had with scripture?” Jan asked.
“In my Christian Ed class, we have a set of verses that kids memorize each year,” Angie said. “Different pins are given for the number of verses recited to a teacher.”
“Which translation do you use?” Mike asked.
“The Good News Bible. It uses more kid language and has stick figure illustrations . . . But none of them have African-American features.”
“How can a stick depict a race or religion?” Sid asked. “I don’t mean to belittle your concern, for what is visual does help a person feel included.”
“I’d expect you to understand me,” Angie said to Sid. “Being part of a minority teaches a lot.”
“Christian groups vary in their programs and whether they include kids,” observed Joe. “How much we read scripture differs too, both in churches and in homes.”
“I’ve never memorized any of the Bible,” said Tess. “Does that mean I’m less of a Christian?”
“To memorize scripture doesn’t make you Christian,” said Franco. “But if you didn’t practice the Ten Commandments, I’d doubt if you were a strong Christian.”
“Nor would she be a strong Jew,” Jill added. “They have the same Ten.”
“At the same time, I can’t imagine not having memorized sections of the Bible,” Joe said. “My kids’ group had quizzes over what we memorized at least one Sunday evening of each month.”
“Tess, because you know less of the Bible, I guess Sid learns less about it from you,” Mike said.
“I’m always amazed at how much he knows about Sikhism,” she replied. “Remember what he said about his scripture?”
“His book is called Granth, or Adi Granth Sahib,” Joe said. “It’s made up of poems or hymns, mostly from ten Gurus. I think the first was Guru Nanak.”
“But, Guru Arjan, the fifth, did the most to compile a collection back in the early 1600s,” added Mike. “Having scripture gave Sikhs a sense of identity. They knew who they were, distinct from Hindus and Muslims in India.”
“Their style of singing the text is quite different from Christians,” Tess said. “I’ve heard them, when I went to the gurdwara with Sid.”
“What struck me was how few versions of scripture they had—only three, before their last Guru Gobind Singh closed the canon,” added Mike. “The first copy of the standard version was printed only about 150 years ago.”
“You have a knack for remembering dates, Mike. Until Jan mentioned it, I never dreamed that there could be over five thousand translations of the New Testament,” Joe added.
“The world has lots of languages, to start with,” Jill observed.
“But,” Joe responded, “there are umpteen versions. No wonder Christians can’t agree on some meanings.”
“Anyone who explains the Bible, like a priest or preacher, adds his two bits,” Franco said.
“Preachers aren’t all men,” Angie corrected him
“In my Catholic parishes, they are,” Franco made clear. “Only men are ordained, according to scripture.”
“But Catholic women are Bible scholars,” Jill said. “My mom thinks several of them are among the best interpreters, especially for stories that include women characters.”
“Some Protestant churches wouldn’t have women pastors either, according to scripture,” Franco said.
“Those different scriptures are really confusing,” Joe acknowledged. “Makes me wish there were standard explanations for all Christians.”
“How rigid that would be, Joe!” exclaimed Mike. “This way, we can agree on principles, like Jesus’ death and resurrection, but be flexible on church practices.”
“Thinking about Jews is also confusing,” Jill said. “Both they and we believe in the Old Testament. Regarding scripture, are they half-way Christians, or are we half-way Jews?”
“We depend on Judaism more than Jews depend on us,” observed Mike. “Maybe we should chant the Torah, to add to our worship.”
“There’s enough variety as is,” Joe said. “Think of the fours gospels. No wonder Christians have many denominations.”
“And that’s good,” said Angie. “My heritage leads me to celebrate the Exodus event with its new freedom. We feel encouraged to overcome the aftermath of slavery. So, your experience may lead you to overlook the Exodus or to emphasize another text.”
“Even how we hold or read the text differs. Some Presbyterian churches begin and end worship by carrying the Bible in or out in a procession,” Mike said.
“At my basilica, the Bible is always open on a podium. Some Protestants are pretty informal with it,” Franco said.
“Yet, all who claim to be Christians think of the Bible as Holy,” observed Jan. “Jill, how about playing a series of rhythms while we stretch?”
——-
Translation of the scripts that appear on the illustration:
Top: Islamic Calligraphy –
“In the name of God, The Merciful, The Mercy-Giving.”
Bottom: Hindi –
“Whom God keeps no frost can kill.”
Jan began, “We’ve reviewed a bit of what is diverse about religion. For our last few minutes, let’s think about how we choose to be loyal to one religious group yet respectful of members of other groups.”
“Jan, I like the way you’ve encouraged us to value the religious views that we inherited,” Franco began. “Being Catholic has been central to my family life.”
“And I’m glad that Jan helped us to think seriously about religion and values. It’s not just a topic for adults. It’s a part of life that I’ve never discussed much,” said Tess.
“Tess, that’s interesting to hear,” Sid said. “I’ve lived next door to you for five years and at times wondered how Christianity influenced you.”
“I never doubted that being Sikh was important for your family,” she responded. “Now, we’ll be free to talk more about religious things.”
“Sounds like interreligious dialogue to me,” said Mike. “I wish I had a neighbor kid of a faith other than Christian. The guy who lives next to me is so intent. I begged him to stop judging my church and family for not taking me to a slick faith healer, to be cured.”
“A question has been haunting me for a couple of weeks,” Joe said. “I’m scared to tell my parents some ideas that I heard here.”
“Could you name a couple of those ‘trouble spots,’” Jan encouraged.
“The ‘biggie’ is whether to accept people whose religion is different from mine—among Christians too. I’ve always heard, and therefore believed, that there’s no salvation other than through Jesus.”
“And your denomination is probably more right than other Christian groups,” added Franco. “Would your family go to church with mine?”
“Probably not,” Joe answered. “Catholics worship idols, I’m told.”
“Do you care that what you just said hurts me, because it’s not true?” Franco asked.
“I’m amazed that you’ve slept in the same cabin without a major outburst,” observed Jill, “with feelings like those.”
“You’ve both ‘kept the lid on’ some fear,” Angie observed. “Maybe we could review some points we’ve learned about living with diversity. I was glad that you, Joe, accepted that I’m black. At first you always avoided sitting next to or across from me when we ate.”
“You noticed that,” said Joe. “I had never been with an African American kid before. Your difference scared me; I didn’t trust you. I thought all kinds of negative things about you.”
“What changed your mind, Joe?” Jill asked.
“Her friendliness and skills. She’s an amazing swimmer. And she seemed the first to help Mike, without making a big deal of it.”
“Joe, you just might deserve a badge for change,” Mike said. “To change attitudes is hard work, I’ve found.”
“And my parents are going to be on the look-out for signs of that,” Joe said.
“Sounds like both you and your parents might be a little scared—of each other,” Jan observed. “How will others of you explain to your parents your new thoughts about religious diversity?”
“I’ll thank Dad for letting me come to camp,” started Sid. “I’ve learned more about Christians, but I choose to remain a Sikh. I’ve become more comfortable with being different. It’s okay.”
“In fact, what differs about us is really good,” said Jill. “I’ve decided that it’s part of God’s Wisdom. Not having the same religious views gives me more to think about. I’m more open to what I might not have expected.”
“You’re less scared that a really different stance will shake what is basic for you, right?” asked Mike. “I too learned about unity. It’s not just being uniform or the same.”
“I’ve become more tuned in to being fair,” Tess said. “I hope to check my attitude, to ‘feel in my bones’ how another kid might experience my words or action. My initial reaction to Joe’s ‘big question’ was: ‘How proud, to think that the whole world could be saved only through Jesus!’ Now, I’d rather say to him, ‘Joe, you have a right, or good reason, to believe that you and other Christians are free through Jesus. Through him you know what God is like or expects of you.’”
“But . . .?” questioned Mike.
“But, maybe until we know more about our own faith or about people of other faiths—their dreams, their relationship with or names for God, their scriptures and reasons for worshipping as they do—we’d better not say that God can’t have any other plan for saving them,” Tess said.
“I agree,” said Mike, “in part because of God. I believe there’s only one God and that God is God of all nations (not just the U.S.) and that God knows everything (but that I don’t).”
“Sounds like you’re willing to let God alone be God,” suggested Jill.
“And there’s plenty for me, for all of us, to do together to make the world—God’s body, remember—a better place,” Mike said.
“You’re not saying that I should be other than Catholic or Joe other than his kind of Protestant or Sid other than a Sikh?” asked Franco.
“I’m not God,” Mike responded. “I’m trying to grow in being a more responsible Christian as I learn how Jesus related with both God and people. I’ll share what I believe and mature in what it requires of me. And I expect you to share what has meaning for you—why and how.”
“With that word, let’s have a drumming finale, on behalf of the Different Drummers!” Jan said.
——–
Jan concludes: “Thanks, Jill, for drumming to separate our themes. Our hour has passed; it’s been a good hour. Thanks for being excellent teachers and learners. Let’s all form a circle. Bring the palms of your hands together in front of your chin, and slightly bow your head as you make eye contact around the circle. That gesture means ‘I recognize God within you.’
Now, you’re free for an hour before our nighttime walk.”
———————————————————————
Thanks to Victoria Solomon for her fine illustrations for Different Drummers. Victoria is a recent graduate of Goshen College and has a Bachelor of Arts degree in English and Art.
Thanks also to the following friends—youth and professionals—who read an early draft of the script and suggested significant improvements:
Kathy Fernando Brenda Sawatsky Paetkau
Evie Miller Eve Ricketts
Leena Miller Kathy Meyer Reimer
Kurt Neufeld Yvonne Riege
Dorothy Yoder Nyce, DMin (Doctor of Ministry), is a writer (of eight books and numerous articles), former teacher (high school, college, and seminary), justice advocate, worship leader, and on-going student of living faiths—having lived in India seven times since the 1960s.
Reflections to accompany each theme:
Water
God, Creator of Elements like fire, wind, and air,
like water cool or hot,
Flow through us, in friendship with others.
Clean our thoughts, when they turn to prejudice.
Satisfy our thirst to be good.
God, Source of Power in the mighty waterfall or
in miracles with wine,
Guide us when we’re confused.
“Hold our hand” to keep us from slipping.
Enlarge our trust in You.
For, as surely as water drips downward,
Our hope to draw near to You within increases.
——-
Music
Write down the titles of five hymns that come to mind. When convenient, look in a hymnal for information about composer and date of those hymns.
Read three to five hymn texts (without singing them). When you worship through hymns, do you concentrate more on the music or words? Why?
Explore other resources that appear in a hymnbook.
What does the Table of Contents reveal about general themes for worship?
Why might the first two and last two hymns in the book have been placed where they are?
Do any of the hymns appear in languages other than English?
If your hymnbook has a section of Readings for public worship, scan a few and reflect on the content.
If your hymnbook has a “Topical Index,” explore the topics—those with the most hymns for a given topic. Also, note hymn titles under the theme of “children.”
If your hymnbook has a section that notes hymns refer to particular scripture texts, look up several hymns that are connected to Psalms 23 and Luke 2.
——-
God
God Analogy Worksheet. To help you think of the breadth of God’s being, consider any object, such as a tree or rose or ??, to complete this form. Share your form or creative ideas with friends.
God is not literally a ____________
____________s are usually _________________________
_________________________
_________________________
God is different from a ____________ in these ways:
God is ____________ and a ____________ is _____________
God is ____________ and a ____________ is _____________
God is ____________ and a ____________ is _____________
But God is something like a ____________.
These are some ways that God is like a ____________:
God is __________________________
__________________________
__________________________
Although God is not literally a ____________,
God is a ____________ by analogy.
[This adapted exercise comes from Kathryn A. Piccard, teacher of a course on God Language that I, DYN, took at Episcopal Divinity School, Cambridge, MA, in 1977.]
——-
Spirit
What names are most familiar to you for the Person of the Trinity (along with God the Creator and Jesus the Redeemer)?
In what ways might more frequent reference to the Spirit as Wisdom help Protestant Christians to better understand the Spirit’s role?
Why is change difficult when religious ideas are being considered?
——-
Diversity
God whose Strength includes Pleasure in the Diverse,
Thanks for your wise plan for difference—as when people worship You. Help us to be confident, but not arrogant, about who we are and what we understand about You. As the God of all people, you create no boundaries of nation or religion. May we avoid being threatened by those who differ from us for religious reasons. May we base friendship on respect not on power.
Teach me to honor others—those who sway while chanting sacred phrases or remove their shoes when entering worship space or bend low in prayer. They have forms of worship made meaningful for them through time. Guide me, as I become intentional in expressing and living out my faith. Keep me from stooping to think that my way must be “better”; at the same time bless my desire to be honest and loyal as a Christian.
As global Christians differ in ideas based on experience, may we also in a practical way respect and grow in understanding diverse practices used in public worship—like music styles or rites of baptism or communion. Help us to distinguish essentials of faith from cultural details that simply differ.
Teach us western Christians that to rid the world of poverty or to dissolve international hatred involves self-exam. That process is an act of worship: – To see why others might resent our living standard, excess consumption of resources, or massive military strength—making and selling it. We take a lot for granted as a super-power; we often rob the poor in order to achieve.
– To understand in new ways how insecure many global people always are—prone to battles across borders, disease, famine, and terrorism.
– To check our U.S. claim of being democratic while we might provide weapons to dictators or retain sanctions that devastate others.
– To expect other countries to cooperate with us against terrorists who attack us but then choose not to always cooperate with other nations—as with international conventions on nuclear tests, rights of the child, or racism.
Thanks, God, for the privilege of worship—in private and among groups. Accept our desire to learn from You through all kinds of people. Amen.
——-
Symbols
Consider how religious people can “bear false witness” against each other.
To fault another’s religious symbols for being idols (as if they replace God) without learning from those others their sense of how the image represents an aspect, or reminds them, of God.
To remember Islam for its women being veiled or its practice of divorce rather than for its emphasis on prayer five times a day or its strong belief in One God alone (who is known by “99 beautiful names”).
To fault using any symbols other than literal bread and wine for communion.
To promote stereotypes, about:
the Bible as most true when translated into English;
a Jewish person’s God not being the same God known by Christians;
either Protestants or Roman Catholics not being truly Christian.
——-
Mary Anointing Jesus
Locate these human characteristics on display in the Different Drummers’ role-play. Discuss or think about the potential tension involved with each.
women with men at the table
cultural hospitality expectations
disdain toward someone, based on biased views
extravagant “waste” and unspoken honor or deep love
a person’s reputation being at stake
use of story within a story
levels of perception among the disciples
Jesus’ radical/surprising twists with tradition
pseudo righteous attitudes
right vs. wrong religious actions
failure to understand Jesus
——-
Gur Parsad
Think about grace within the Christian religion. What does it mean?
What do you know of God’s grace?
How do you experience grace with other Christians?
Name a few aspects about Christianity that are mysterious—meanings that are hard to explain yet for which you have some “feel” about the meaning.
Does “priesthood of all” work among Christians? Why or Why not?
——-
Prayer
Listening God,
Thanks for hearing us when we connect with You.
Although your Spirit somehow likely moves between us,
I believe that your ‘ear’ is directly open to our thoughts and actions.
Teach me the discipline of silence too, to ‘hear’ you.
Available God,
While I cannot comprehend your access to all people,
I trust that You are Real and
that You are concerned for me personally.
Assure me yet again that You never leave us.
Patient God,
Sometimes I need to repeat myself
even though You “got it” the first time.
Sometimes I forget to connect with You
even though You are “there” waiting.
Speak through nature, my growing beliefs, and friends.
Rainbow God,
Thanks for your array of color,
for your arc that shelters,
for your promise,
for your call to us to be faith-full.
Test our true color—our actions lived out.
——-
Scripture
Scripture is words, words to:
translate
memorize
read, alone or in chorus
own.
Scripture is words, words to:
give people identity
form into varied versions
agree or disagree with
give meaning to life
surround as principles
welcome through flexible practice.
Scripture is words, words to:
compare, as through four gospels
share, as with Jews (the Hebrew Testament)
dare to call Holy.
Christians believe that the Word also became flesh:
to dwell among us—as Truth;
to show us how to live—radically;
to prompt us to believe—in God and in God’s Way.
——-