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Older Adult Month
John F. Kennedy designated May as “Senior Citizen’s Month” in 1963. In 1980 former President Jimmy Carter renamed it “Older Americans Month,” a name the observance retains today. When “Senior Citizen’s Month” was established, there were only 17 million Americans living aged 65 years and older. Today there are approximately 36 million Americans aged 65+. By 2030 that number will increase to 70 million. More than half of the Church of the Brethren membership is 55 years of age or older. Older adults are an important and significant portion of the U.S. population and the Church of the Brethren population. The Association of Brethren Caregivers affirms the recognition of the Church of the Brethren’s older members and encourages all congregations to celebrate Older Adult Month in May. This year's new resources for Older Adult Month in 2007 will focus on the theme "The Fullness of Life." Resource List
The Fullness In Years - Celebrating God's Good Gift of Aging “All through their lives they produce bountiful harvests, overflowing as a cornucopia of the finest fruits…” Bulletin Insert More than half of the Church of the Brethren membership is 55 years of age or older. Older adults are a significant part of the life of the Church of the Brethren and we celebrate God’s good gift of aging and the blessing of having older adults as vital, fruit-bearing members of our faith community. The Older Adult Ministry is a denominational ministry of the Association of Brethren Caregivers. It is responsible for encouraging the establishment and nurture of intentional ministries by, for and with older adults across the Church of the Brethren. A Litany of Fruitful Living Leader: Good people will prosper like palm trees, grow tall like Lebanon cedars; transplanted to God’s courtyard, they’ll grow tall in the presence of God: lithe and green, virile still in old age. Over 60: They will still give fruit when they are old. They will be full of life and strength. Under 60: Even in old age they will still produce fruits; they will remain vital and green. Over 60: In old age they still produce fruit; they are always green and full of sap. Leader: All through their lives they produce bountiful harvests, overflowing as a cornucopia of the finest fruits. All: And they will show that the Lord is faithful. He is our rock. Call to Worship Let us worship God as children … with fresh eyes and wonder. O God, you who gave us birth and who will walk with us through death, we come to you today to worship and praise you. We call your name and you answer us. In every age of life you give us what we need. Help us today to have ears to hear the stories of our elders, and to celebrate the fullness of years. Surround this congregation today with your presence, your love, your grace. We pray this in Jesus’ name. Amen
Reader 1: The old saying is that there are two inevitable things in life: death and taxes. Human bodies are weakened by age or disease — we cannot escape the inevitable. All: The blessing is to realize there is also inevitability about our God. Reader 2: Just as the rain and snow come down…so shall my word be … it will do my will, achieving the end for which I sent it” (Is. 55:10-11) Reader 1: God plants seeds of promise and hope through all time. Their fruit inevitably bursts forth in unexpected ways: tender mercies and amazing graces, which surprise our weary spirits. All: The “soil” of your spirit at all ages determines the fullness of their flowering. Hope and faith that lack true commitment is choked with thorns and cannot bear fruit to their fullest. Reader 2: Part of the seed landed on good soil and yielded grain of a hundred or sixty or thirty-fold. (Matthew 13:4-8) Reader 1: God’s reliability and power and inevitability of God’s promises carry us from childhood through elderhood. All: Let us rejoice at every age and every stage of life, for God has given us hope through Jesus Christ; seeds of promise for a life abundant; and the nourishing soil of faith to live with confident expectation. Reader 2: I will be with you always until the end of time (Matthew 28:20) Suggested Order of Worship Feel free to adapt the following Older Adult Sunday order of worship to fit the needs and gifts of your congregation. Some instructions are included throughout the order of worship to assist you in planning the service. “Fruit That Will Last”
Celebrating God’s Gift of a Long Life Prelude Acknowledging Christ’s Light at the Heart of Our Worship *Call to Worship Leader: Lord, it is good to praise you. All: Most High God, it is good to make music to honor you. People under 60: It is good to sing every morning about your love. People over 60: It is good to sing every night about how faithful you are. People under 60: Lord, you make us glad by what you have done. People over 60: We sing with joy about the works of your hands. People under 60: Lord, how great are the things you do! People over 60: Lord, how faithful you are! All: You will be exalted forever. Amen *Hymn #327 “Great is thy Faithfulness” (Hymnal: A Worship Book, Brethren Press: Elgin, IL. 1992) *Invocation—In Unison Savoring the Word of God Children’s Time We Hear the Word of God Silent Reflection on the Word Congregational Reflections “What is the fruit that will last?” Promise from the Psalms Reader One: Good people will prosper like palm trees, grow tall like Lebanon cedars; transplanted to God’s courtyard, they’ll grow tall in the presence of God: Reader Two: lithe and green, virile still in old age. (The Message) Reader Three: They will still bear fruit in old age, they will stay fresh and green, (NIV) Reader Four: When they get old, they will still bear fruit. Like young trees they will stay fresh and strong. (New International Reader’s Version) Reader Five: They will still give fruit when they are old. They will be full of life and strength. (New Life Version) Reader Six: Even in old age they will still produce fruits; they will remain vital and green. (New Living Translation) Reader Seven: In old age they still produce fruit; they are always green and full of sap. (NRSV) Reader One: All through their lives they produce bountiful harvests, overflowing as a cornucopia of the finest fruits. (Psalms for Praying) All Readers: And they will show that the Lord is faithful. He is our rock. (New Life Version) Honoring the Older Adults Among Us Praying Together Call to Prayer #373 “Thou True Vine” (Hymnal: A Worship Book, Brethren Press: Elgin, IL, 1992) Pastoral Prayer *Hymn #1078 “I was There to Hear Your Borning Cry” (Hymnal Supplement, Brethren Press: Elgin, IL,2002) Call to Giving Sharing our Tithes and Offerings Meditation Special Music “Find Us Faithful” Mohr/Schrader Meditation
*Hymn #580 “My Life Flows On” (Hymnal: A Worship Book, Brethren Press: Elgin, IL. 1992) *Sending Forth/Benediction *Taking Christ’s Light into the World *Postlude Biblical Meditations on End-of-Life Decisions Over and over, we heard what a kindness this was. Although the conversations were difficult to initiate and raised uncomfortable realities for all involved about mortality, family member after family member said that they blessed their departed fathers, mothers, spouses, even children, because by having had these conversations, the decisions that had to be made at the time of death were so much easier. The families could know that they were following the wishes of the loved ones. And family found in following these desires of the heart of the departed a measure of comfort in the midst of sorrow. So these truly were “caring conversations.” The question arises for us who are part of the great Christian tradition of saints gathered around the Word of God, “What does that Word say to us about making decisions regarding the end of our lives?” Nowhere does Jesus specifically say, “Go and talk to your family about your end-of-life wishes.” Indeed, Jesus lived at a time in which such decisions were largely unneeded. Only in today’s world is medical technology such that death comes much more under our control. Of course, we will all die. The manner of our dying, however, is far more manageable in many instances. Persons can be kept “breathing,” and “fed,” and, so long as the heart is beating, “life” goes on. The time was when it was too easy to die, and now we are faced with situations in which it is too difficult to die. The efforts to prolong the outer signs of life have, we instinctively know, degraded life. The great bulk of medical care costs are concentrated in the last two week of people’s lives, perhaps leaving fewer resources for the early part of life. We have little good theology to guide us regarding what to say and do when the quality of life does not match the biology and technology of life. We cannot plead that we can leave that decision to God alone, for humans have taken to themselves the God-given knowledge of how to save and prolong life, and we have celebrated that knowledge. So again the question comes: What is a faithful response to the dilemmas presented by today’s end-of-life decisions? This is a beginning attempt to open caring conversations in the faith community, using Christ as our guide. Feel free to expand this discussion in any form that is helpful to the reader: • As ideas for a sermon • As a Sunday school lesson or series of lessons • As a Lafiya or small group discussion series • As a whole-church project to involve the people of faith in caring conversations The hope is that it will be used creatively, and that it will stimulate further thought and prayer. In Preparation
Meditation One Jesus gave an example of facing his own death honestly and without denial. As Jesus speaks to disciples, he clearly knows what awaits him. He will be taken for trial, he will be tortured, he will suffer and die (Matthew 16:21). We humans are not always so able to know the manner of our death, although sometimes we do get a diagnosis of congestive heart failure or amyotrophic lateral sclerosis (ALS) or cancer, and we have inklings of what the future might hold and how long that earthly future might be. We do not know, however, what miracles might occur, or whether the course of illness will run more quickly or slowly than the physicians can accurately predict. And certainly, we do not what our own level or pain or lack of it, and what our own reaction will be. We all do know, however, as Jesus knew, that we will die. The day will come when we have danced the last dance, eaten the last meal, packed the last suitcase. The time will arrive when we will have seen the last earthly sunrise and sunset, heard the last birdsong, and the hands we hold will have to let go as we move through the eternal gates by ourselves. If, however, we run from that knowledge, the fear of the dying experience will haunt our days and keep us from the richness of fully living the time we have. Even though we seem unable, at some level, to visualize life going on in the world without us, we must clearly say that it will. So it would seem that Jesus Christ has given us the example of living fully and well the time we have on this earth, because we know that such time is not forever. A college class in which I sat was once asked how long they might want to live. At 70 years, 80 years, all hands went up. At 90 years, about half the hands went up. A few hands went up at 100 years, and no hands went up for 110 years! Although that was not a truly random sample, one has a sense that humans know they do not want to live forever in this life. Knowing that we have only a tiny moment for mortal life in the cosmic scheme of things gives life a tang, a zest, an urgency, a preciousness. And the more we look at that limited mortal life as opportunity, as possibility, rather than denying it and hiding our faces from it, the more graciously and deeply we can appreciate our days and our relationships. So end-of-life planning, as given us by example from Christ Jesus, will be a blessing to our own full and free living and loving. Meditation Two Jesus gave an example of sharing the coming of his own death with those he loved. Verse 21 of the Matthew text also shows us Jesus seeking to prepare his disciples for his own death. Even with the preparations, we know in hindsight that the disciples reacted in ways that they later might regret. But can we imagine what might have happened if they had had no preparation? Can we imagine the shock, the possibility of reactions that would have brought down further wrath from the Roman and religious authorities of the day? So Jesus had every reason to prepare his disciples for the nature of his death and the fact of his death. First, he would let the reality sink in so that they might treasure the time they had. He had only a limited time to teach them what they would need to bring the treasure of his life and teaching and mission and message to the world. Every moment, every action would be of crucial importance. Second, the fact that the disciples had time to know about Jesus’ death might cushion the shock just a little bit. Humans often do not do well with complete surprises. So anticipatory guidance, anticipatory thought, can be helpful to people if they are facing difficult circumstances. This is instructive to us in the facing of our own death. Even if we cannot anticipate the time and circumstance, we can assist people in anticipation that such a moment will come. We can be sure that wills are written and in order, that finances for the care of children and partners and family will be available. We can be sure that our family knows what decisions would be in keeping with our own wishes. The lack of this guidance became a huge and horrible public spectacle in the life of Terri Schiavo, the brain-damaged woman who died after her feeding tube was removed. Regardless of how each of us may feel about the decisions that were made by her husband and her parents, we may be able to agree that, had Terri’s wishes been known, much anguish would have been eased. As a pastor, I would so welcome direction from the persons who are dying about the nature of their wishes for the disposition of their bodies and the funeral or memorial services. If I knew what songs meant something to them, what mementos they might want displayed, what nature of message they desired, and what scriptures held a special place in their hearts, I could plan a service with the families that would be a true remembrance of persons and celebrations of their lives. Families welcome these same directions. Those decisions are made when so many other pressures of grief and ceremony are placed upon them. Persons also have a chance, through end-of-life planning, to begin saying some of the things that will bring comfort and closure to their friends and beloved ones. Not only should wills be in order, but souls have the opportunity to be in order. Hospice materials emphasize four things that persons can share that will make their passing from this life more peaceful for all. Those four things are: “Thank you for ________, I am sorry for ________, I forgive you for ________, and I love you!! One last consideration when making one’s end-of-life plans, especially those that direct medical care or the withholding of it, and resuscitation. I have been asked by those who will make some of those determinations for me when or if I no longer am competent to do so, and the anxiety was: “What if I make the wrong decision?” The Christian gift that we can give to them, thanks to the resurrection of Christ, is that there is no wrong decision. As the Apostle Paul says, “If we live, we live to the Lord, and if we die, we die to the Lord, so then, whether we live or whether we die we are the Lord’s” (Romans 14:8 NRSV). If we can reassure those who are helping us with our decisions about the end of life that we are at peace with their best thinking and caring, should we be unable to speak for ourselves. Meditation Three Jesus gave an example of asking his disciples not to interfere with the manner of death he would have. “No, Lord, no way!”—in Matthew 16:22, Peter mirrors the reaction that is so very common and so very human. “No, we love you. We cannot think about you dying.” My own children have said, when I have opened conversations about my wishes, “Oh no, Mom, you are not getting that old, yet!!!” That is a very real part of the culture about which we spoke earlier. We are a death-denying culture. Of course, we show it casually and graphically in our cinemas and on our television screens. But the real anguish and peace and act of separation from the world and those we love is hidden behind hospital walls, in intensive care units and on high beds. Some progress has been made through the efforts of hospice programs in which people are assisted in death with dignity in the setting of their home and family. Too often, families will not accept that death is happening and insist on every possible measure being taken, sometimes even in the face of the person’s stated wishes otherwise. So Peter is very much with us. “God forbid that this should happen to you, Lord.” And Jesus puts Peter in his place (Matthew 16:23). Once the plan was revealed, the decisions were made, Peter did not have the right or power to change them. Jesus calls to the evil that makes Peter protest so strongly, “Get behind me, Satan! You are a stumbling block to me.” And what is that evil? Perhaps it is the selfish desires of our own that cannot allow us to let the person who is dying go, cannot honor their wishes. That is ultimately selfishness, putting ourselves first. Very often the person is comatose, or suffering, or has found that life is too burdensome and confining, and he or she wishes to enter the eternal gates. So Jesus shows us, through his reaction to Peter, that the end of his life will lift his life beyond the mortal to the immortal, the eternal, the glory of God. He calls Peter to set his mind on things divine. He follows that with a discourse on taking up one’s own cross and losing one’s life in order to save it. Meditation Four Jesus gave an example of putting his death in the context of his life and his divine work so that his death would be the crowning achievement of his life. Now look at John 12:27-33. The words of Jesus tell his followers and tell us that his death will glorify God’s name and will draw all people to him, to his love. One wonders if we were able to accept death as a part of life, would we then be able to place our deaths as the culmination of a good life. Could we, in our decisions about dying, show those who love us and those who will follow us that death, while we do not seek it out while we are in the land of the living, is to be accepted when it comes as the glory of God, the final miracle, the ultimate healing. We live with a theology that calls us to live, to give abundant life for all, to enhance life. And well that should be. Life cannot be cheapened, made dispensable, thrown away. Each human life, we believe, carries within it the image of the Creator. And so, we find that image, that glory, and we do not lightly let it go. But comes the time when we, like Christ, must return that earthly life, must leave this tarnished glory for the greater glory. And we have a choice. Either we do so, kicking and screaming or fastened to machines or protesting loudly that God is not fair, or we do so as the great end to a life well lived, a love well practiced. We do so with grace and dignity, assured that we have left a legacy of a world just a little better. Part of that legacy is dying as well as we have lived. Who might we gather to God by our example and our eyes fixed on a world beyond what human eyes can see? Who might see God’s glory as our spirit slips away, and the shell that the world knew no longer is our boundary? 1. What end-of-life plans have you made? 2. When have you discussed these plans with your family, your physician, your lawyer, your pastor? How does that become a kindness? 3. What might block you or others you know from making such plans? 4. What might block you or others you know from discussing these plans? 5. What do you think of the writer’s contention that, today, it may be too difficult to die? 6. How can the fear of dying effect our living? 7. Should a person’s final wishes be absolutely binding upon the family? 8. What are the justice implications of spending more tax dollars on the end of life than for childhood and adulthood? What are the justice implications of medical care end-of-life spending in this country versus what is spent and/or possible in other parts of the world? 9. What does it mean to live well and love deeply, so that death becomes the crowning glory of life?
"The Need to Be Remembered" Objective This Sunday school lesson will explore the dynamics of “geriatric development” as it is expressed in the need of older adults to discover their “legacy,” that which will live on after them. It is intended that this lesson will help the learner understand that, contrary to conventional thinking which envisions aging as merely decline and becoming increasingly set in our ways, the aging process actually calls forth the developmental task of uncovering what it has meant for us to have lived. This is the dominant psychological and spiritual event of older adulthood, which in turn opens the way into the “fullness of years” that scripture promises us. I. Understanding Growth Developmentally The journey from infancy to adulthood and into old age involves having to deal with pairs of tasks which are in conflict. According to Erik Erikson, an early and renown contributor to the field of developmental psychology, these conflicting tasks are “crises” that a person must resolve in order to progress into the next stage of her/his development. From a cultural perspective, our understanding of how this developmental model works in relation to children and youth is well defined. But, we ask, does this model apply to older adults who, after all, are often viewed as “becoming increasingly set in their ways and stuck in the past”? Raising this question reflects what has been identified as a “geriatric gap” in our understanding of how human development occurs across the life span, especially during our elder years. Since the aging process, however, sets forth a specific developmental agenda at each stage of life, we must understand what is driving those agendas throughout adulthood and particularly in late life. In the next section, we will turn our attention to identifying what is the specific developmental agenda of early and middle adulthood and then comment on what kind of development takes place once we reach the stage of late life. This provides a framework within which we are able to work at identifying the key develop-mental task of elderhood, which, if accomplished, helps grant to us the “fruit of old age”, that “fullness” which a long-lived life is intended to bestow upon us. II. Developmental Tasks of Adulthood A. Early Adulthood 2. Since marriage has traditionally afforded us an acceptable resolution to this crisis of early adulthood, how might the increasing prospect of divorce and/or remaining single impact its resolution? Discussion: 2. How does our Biblical faith inform and shape the ways we may choose to invest in the future? Discussion: 2. Forming our legacy is the primary developmental mission in older adulthood. In what ways is it ultimately a “redemptive” process and thus contributes to our experiencing the fullness of years? |
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