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I'm about to do battle with my son, again. He's in his 30's, a responsible adult, married, with delightful children. This battle is one we've had before, in fact just four years ago! We have it whenever an important election approaches. It's not about opposing ideologies or about the candidates, but about voting! Bruce, like many Americans, has no faith in the political process: "My vote won't make a difference. All politicians are the same--they're all corrupt! I don't like any of them...." Perhaps you're familiar with these and similar arguments. Sadly, I agree with my son's disillusionment with politicians in both major parties, and I certainly understand his lack of enthusiasm. Both parties in their hope of appealing to the broad base tend to present platforms and candidates who engage in double talk and often demonstrate deep inconsistencies.

The difference is that I have never missed voting in an election, and I hope to shame my son sufficiently to vote. He did four years ago after our last "go round." "It's a moral responsibility," I will say as I have in the past; and I believe it. Voting is a privilege in a democracy one ought never to take lightly, and failure to vote, I fear, leads to serious erosion of the freedoms we cherish. I'm of the old school on this issue. I vote because I believe voting is at the very heart of what it means to be an American!

Moreover, I vote because I am a Christian. Despite the posturing about separation of church and state, we Americans are a remark- ably "religious" bunch! Religious groups in America have always seen the ballot box as a means of expressing religiously held beliefs, and that's how it should be! Christians have a respon- sibility to vote for persons they believe will uphold Christian values. Some of the values all Christians hold in common are: equality under the law, fairness for all persons regardless of race, ethnicity, gender, or social class, the responsibility of alleviat- ing the suffering of the poor and the oppressed, and equal opportunity for all. Beyond this, individual Christians and churches hold specific views on a host of "social concerns": eco- nomic justice, war, abortion and reproductive rights, and on and on. Each of us has a responsibility to follow our conscience and to vote for the person(s) we believe will best assure the values we hold sacred.

Well, thus far I may be "preaching to the choir." Chances are, if you have read this far you are already planning to vote. So, let me challenge some of you a little further. People who talk about supporting one candidate over another because he or she seems "warmer," "down to earth," or "nicer" personally alarm me. An election should not be a beauty contest; there is more at stake here than how you "feel" about a candidate. Read the platforms; even better, really pay attention to what the candidates have delivered (not what they say they will do, but what they have actually done; how they have voted). How do they spend money? For what do they really stand? There are substantial differences, and these differences should inform your vote. Voting simply for someone who makes you "feel more comfortable" is not morally responsible--you're not looking for a friend but for a leader. Some great leaders have been prickly or socially inept. Put your faith to work in the voting booth!

O, yes, there is the matter of my son's observation that none of the candidates are wholly exciting or above reproach. To this, I reply, "Life is full of moral choices. Most of these are not between good and bad but between greater or lesser goods, lesser and greater evils." Voting is a moral responsibility for Americans, and making an intelligent, informed decision on the basis of your Christian values is a Christian's responsibility in a democracy. In this sense, Election Day is a holy day of obligation! It is also an opportunity to put your faith into practice. Faithfully yours,

+Robert W. Ihloff

Religious groups in America have always seen the ballot box as a means of expressing religiously held beliefs, and that's how it should be! Christians have a responsibility to vote for persons they believe will uphold Christian values.
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Discerning the Soul of your Parish

By CELIA A. HAHN

When the woman next to me in the pew rose and exclaimed, "I don't want to just believe in God; I want to know God!" she spoke for many people today. Four out of five Episcopalians in one survey said what they most needed from their church was food for their spiritual hunger. It's increasingly clear: today more people bring with them that longing for what is ultimately trustworthy as they venture through the church door.

What isn't so clear to church leaders is how we can do that spiritual work. Seminaries teach little about guiding people spiritually. Chuck Olsen found that although Presbyterians volunteered for church boards hoping to enhance their spiritual growth, when terms ended, elders and deacons often went away disappointed, having experienced only a secular, "Roberts Rules of Order" mentality. Many no longer expect churches to meet their spiritual needs.

The Mary/Martha split between spiritual searching and congregational daily life has existed for centuries (see Luke 10:38-42). But unless "Martha" churches can make room in their busyness to rediscover their spiritual center, they will keep losing energy and relevance.

So, realizing that yes, the congregation needs to be a good place to do spiritual work, but no, it often isn't, I felt compelled to find some ways around the "no." Having been on the Alban Institute staff from its beginning, I valued its practical tools for congregations, but felt more than tools" are needed to find this path. As a recent Shalem Spiritual Guidance graduate, I appreciated Shalem's path to deeper spiritual life, but felt it didn't "touch the ground" of ordinary church life.

Because spirituality and congregational life must be rejoined, I began the Congregational Spirituality research. In the research, we knew we must take seriously God-atwork in the life of the congregation.We understood "spiritual" to mean anything that speaks about our yearning for or sense of connection with God within the common life of a congregation.

Among the five varied Episcopal churches I worked with to learn more about the spirituality of congregations was the Church of the Ascension in Silver Spring. Reflecting the racial variety blooming in this suburbbecoming- city, Ascension has seen tough times.When committees long headed by the same people needed new leaders, suddenly the increasing variety of parishioners emerged in leadership positions across the parish! Several retired leaders left. But interviewees said they experienced this diversity as "a sign of a healthy church." It is "exciting" and "adds to life's beauty," believes Annie, an African-American interviewee at Ascension. Annie sees diversity as an important calling for Ascension - a very inclusive church, respectful of differences as we try to be the one community.With the changes in the demographics of American society, where people are going to have to accept leadership from all kinds of folks, Ascension a good example of how this can work"

Our research shows that, indeed, congregations as well as individuals can uncover their hidden spirit. Here are a few practical suggestions for uncovering the hidden spirit of your church, based on the results of our research at Alban Institute's Congregational Spirituality Project. Ponder the meaning of your church's history (including hard times) for hints about where God is leading you, where your story meets the Story, and how to listen through your liturgy.

Uncover your church's lay spiritual leaders and let them conduct in-depth interviews of members. Reflect prayerfully on your congregation's spirit. Discern your congregation's unique gifts, possibly by describing the "angel" of your church (Revelation 2-3). Consider which ministries are rooted in your church's being? How do you nurture people to be where they need to be in the midst of the world?

The book narrating our research, Uncovering Your Church's Hidden Spirit, can provide helpful guidance as you discover how to carry out those discernment tasks.

Celia Allison Hahn is The Alban Institute's former editor-inchief as well as the director of Alban's Congregational Spirituality Project. She is the author of Growing in Authority, Relinquishing Control, published by The Alban Institute. Her most recent book is Uncovering Your Church's Hidden Spirit, also published by Alban. (To order, call 800-486-1318 x244.)