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House of Bishops Spring 2017 meeting: Video Daily Account for March 13

Tue, 03/14/2017 - 11:21am

[Episcopal Church Office of Public Affairs press release] Bishop Scott Hayashi of the Diocese of Utah, left, and Bishop Tom Ely of the Diocese of Vermont provide an overview of activities on the fourth day of the House of Bishops meeting, March 13, at Kanuga Conference Center in North Carolina.

 

Executive Council awards grants to fund start of 20 new ministries

Mon, 03/13/2017 - 12:45pm

[Episcopal Church Office of Public Affairs press release] At its February meeting, the Executive Council of the Episcopal Church awarded $821,000 in grants for church planting and Mission Enterprise Zones, to fund the start of 20 new ministries throughout the Church.

The grants for church planting and Mission Enterprise Zones, which are evangelistic ministries with populations that are under-represented in the church, are funded through General Convention 2015 Resolution D005, approved as part of the Jesus Movement priority to build a capacity for church planting in the Episcopal Church. 

The Genesis Group – the Advisory Group of Executive Council’s Joint Standing Committee on Local Ministry and Mission – received and reviewed 35 grant requests. Executive Council approved $821,000 in matching grants to the following ministry applications.

• $510,000: six new church starts     

• $85,000: one renewing ministry (started in the last triennium)

• $100,000: two Hybrid/Mission Enterprise Zone grants

• $100,000: five new Mission Enterprise Zones

• $26,000: six discernment grants

The following are the grant recipients and a brief description from the Rev. Thomas Brackett, Episcopal Church Manager for Church Planting and Mission Development. Links to these ministries are here.

New Church Starts

Episcopal Church Parker County, Diocese of Fort Worth – $100,000

This ministry will plant an Episcopal Church in the middle of the largest new community currently being built in the United States (projected population of 50,000 residents). In a state where churchgoing is still the norm, many of these families will be looking for a church to attend. The Episcopal Church of Parker County, which already has roots in the area, plans to welcome them with traditional worship in the context of a generous, inclusive, Gospel-based ministry.

Communidad Latina de San Dunstan, Diocese of Oklahoma – $100,000

This grant funds a Latino Mission Developer Team for St. Dunstan’s in Tulsa, OK where a new Spanish-speaking faith community has begun to grow. This community is now larger than many Anglo congregations, and, to keep the momentum going, the diocesan leadership is convinced that this is the moment to approach this as an official church plant. Their long-term vision is to use St. Dunstan’s as a “ministry incubator.” Amid this stable and supportive congregation, they plan to form a mission team made up of clergy, lay missioners, Christian educators and musicians. When phase one is complete, and the community at St. Dunstan’s is firmly rooted, the mission team will work to facilitate the next church plant in Tulsa. Collaboration and mutuality will be foundational attributes of this ministry.

Misa Magdalena, Diocese of Washington – $100,000

The vision for this new Latino Hispanic ministry in the Aspen Hill community of Washington, DC emerged from the ministry developer’s relationships with local community leaders. They invited her to come start a new church in their community, similar to the successful Latino Hispanic congregation she recently started elsewhere. This is to be a sacramental, bilingual neighborhood church in a community with one of the highest concentrations of Latinos in the Washington DC area. Their evangelism and outreach is focused on neighbors who are un-churched or under-churched.

Sudanese Congregation at St. Paul’s, Diocese of Central NY – $50,000

This new ministry serving those resettled from Sudan is an important ministry in a growing and under-represented part of the Episcopal Church. The Diocese of Central New York and local congregations are keen to support the Rev. Rebecca Amour who is one of the first women priests ordained in the Episcopal Church of South Sudan. This congregation is already growing; weekly attendance is already averaging more than 50 and new families are joining regularly.

Senor de la Misercordia, a partnership between the Episcopal Churches and the Lutheran Churches in Iowa – $100,000

Señor de la Misericordia is a new Hispanic church community being planted within Trinity Episcopal Church in Denison, IA, in partnership with the Western Iowa Synod, ELCA. Denison’s Hispanic population has grown to nearly 50% of the town’s population, and continues to grow at a rate of 39% per year. The town’s only elementary school is located across the street from Trinity Episcopal Church, with two-thirds of students speaking Spanish. The church is in a prime location for reaching these families, equipping them for Christ’s mission and ministry. The Rev. Filemon Diaz, an ELCA pastor with a track record of developing new Hispanic congregations, has been called to lead this new faith community.

Two Cultures, One Body in Christ, Diocese of New Jersey – $60,000

The Diocese of New Jersey is launching a Latino Hispanic church planting initiative in Monmouth County. This initiative builds on a successful pilot program in which their missioner successfully planted two new Hispanic/Latino congregations in partnership with two existing non-Hispanic congregations (All Saints, Lakewood and St. Thomas, Red Bank) in the region. A third church plant at Christ Church, Toms River is currently in progress and demonstrating similar success. The process of building these new faith communities and moving Hispanic and non-Hispanic congregations into relationship, cultural understanding, and common worship with each other has been – and continues to be – mutually and continually transformational. This next phase of ministry seeks to build on the experience and momentum from the pilot program by adding resources and developing new practices to expand the program to include Trinity Church in Asbury Park.

Renewing ministry

Church on the Square, Diocese of Maryland – $85,000

The faith community known as “Church on the Square, Canton” has made great progress in these last two years, forming a faith community in full partnership with the ELCA Maryland Synod. Since funded in the last triennium, the leaders have been energetically tilling the relational soil of this culturally diverse neighborhood and this ministry is taking off. They have rehabilitated the sanctuary that Lutheran partners offered and they have established themselves as the “heart of the community.” They describe themselves as “an open, creative refuge, respectful of all beliefs … that seeks to build community in service of Southeast Baltimore.  Through addressing wellness and environmental issues; nurturing arts and culture; enriching our common life together through faith, spirituality and doubt, Church on the Square seeks to be an inclusive home for you with Christ at its core.” https://www.churchonthesquarebaltimore.org/

“Hybrid” Ministry Starts

Latinos Pa’lante St. Mary’s Latino Ministry, Diocese of Massachusetts – $60,000

This will be a Latino Hispanic faith community, sponsored by St Mary’s Episcopal Church (Dorchester MA) and the Diocese. The ministry plan describes growing the Latino presence at St. Mary’s through starting an additional service in Spanish on Sundays; through consciously and intentionally connecting with the various ministries that currently work with and impact the lives of Latinos in Dorchester and through the expansion of their parish identity to include the wide-diversity of Latino identities.

The Divine Office, Diocese of Los Angeles – $40,000

The Divine Office (TDO) is an ecumenical sacred co-working community for young adults who work independently, especially spiritual seekers and those who self-identify as “spiritual not religious.” TDO integrates spiritual practices of monastic communities with the secular phenomenon of creative co-work spaces, becoming a day monastery of sorts for freelancers, entrepreneurs and remote workers. TDO will be located on the campus of St. Augustine by-the-Sea Episcopal Church in Santa Monica, on the far west side of Los Angeles, a downtown neighborhood of office, retail and apartment buildings where virtually all coffee shop seats fill up by 8 am with freelancers working on their laptops. In this bustling landscape, TDO will offer the sanctuary of a supportive community, rooted in Christ, a place to settle into a rule of life with the rhythm of daily prayer, meditation and worship punctuating the beginning, middle and end of the workday. TDO will be a community where young adults can forge relationships, discover and nurture their faith and explore how their spiritual and vocational lives inform one another and feed into all aspects of their lives.

Mission Enterprise Zones

St. Luke’s Ministry Interns, Diocese of Olympia – $20,000

This will be a residential community of graduate level theology and psychology interns focused on contextualized ministry in a church and neighborhood with a significant population of hungry and unsheltered folks. This ministry will host experiential learning ventures in a diverse, urban and rapidly changing environment. Their ministries will be focused on the Ballard neighborhood of Seattle; the congregation reflects the significant diversity of the neighborhood in income, ethnic make-up and age. Their meals program “Edible Hope” offers ministry with their non-white neighbors, of all ages. Their resident interns serve as a bridge between the worlds of residents and the worlds of the homeless.

Between the Ridges, Diocese of Spokane – $20,000

Between the Ridges will coordinate a new monthly worship service at Noah’s Ark Homeless Shelter in Wapato, WA on the Yakima Reservation in central Washington. This new worship service will be shepherded by Episcopal volunteers, as well as a diversity of ecumenical partners who support Noah’s Ark, with the goal of developing leadership among the homeless. These leaders in formation will become the core of the worshipping community. Radical hospitality – a central value of Noah’s Ark Homeless Shelter – will help to shape the liturgy which will evolve through reflection on their practice, over time. They seek to reimagine a worshipping community that moves beyond the privileged welcoming people to “our” community, to forming a new community on the margins, in which we all together receive the welcome of Jesus.

The Center for Mission and Ministry at St. Paul’s, Diocese of Kansas – $20,000

The Center for Mission and Ministry will be a dynamic association of ministries united under one roof, sharing a common vision, congruent values, and practical resources to holistically engage their neighbors in body, mind, and spirit. This Kansas City ministry unites three Episcopal institutions in one location: St. Paul’s Episcopal Church, a 160-year-old Episcopal parish providing opportunities in English and Spanish for Christian formation, worship and service; Episcopal Community Services, leading hunger relief and anti-poverty efforts for the Episcopal Church in the Dioceses of Kansas and West Missouri; and St. Francis Community Services, dedicated to the needs of children, youth and families through advocacy, programs, and services. This strategic partnership will offer worship in English and Spanish, a co-operative food pantry, daily meal service integrating healthy eating and healthy lifestyle protocols, nutrition and cooking classes, a community garden, a Youth After-School Program incorporating life and job skills training, Yoga, ESL, Zumba, and 12-step programs.

Franklinton Cycleworks, Diocese of Southern Ohio – $20,000

Franklinton Cycleworks (FCW) was born in response to a material need within the community of Franklinton, OH as well as a shared longing for connectedness. The leaders are helping people overcome transportation barriers by helping them fix and maintain their bicycles; teaching bike maintenance skills in the process. Many of the shop patrons have become volunteers themselves and now assist and teach others. While many of their patrons and volunteers are residents of Franklinton (a downtown neighborhood of Columbus, OH), others come from elsewhere and from different backgrounds. It’s therefore not uncommon to see a homeless man teach a middle-class college student how to fix a flat or a jobless addict be greeted by a business CEO with dignity and respect. FCW seeks to nourish this growing sense of community and fully live into their calling as a sacred front porch or Third Place for the neighborhood.

Proyecto para una panadería y pastelería, Diocese of Ecuador – $20,000

This new ministry will offer healing and hope to their community by founding a bakery at the back of their church. They will sell a variety of baked goods and other products but they will freely share the Gospel. As bread is a dietary staple in the Ecuadoran diet and as good bread is in great demand, this initiative will also offer work for the young people and women attending the church as well as those yet unemployed. Many of these families had to move from Emeraldas to this Guayaquil neighborhood, following the earthquake and the destruction of their homes in April 2016.

Discernment grants (offered to assist with the costs of developing a solid ministry plan that we might fund in the next triennium)

Two new Latino Hispanic Church Starts, Diocese of Dallas – $5,000

This is to discern the possibility of two Latino Hispanic church plants in the Diocese of Dallas.

Christ Church Bayfield, Diocese of Eau Claire – $3,000

This is an opportunity to partner with the Diocese of Eau Claire and with Native American Ministries. This discernment grant is to assist with the assessment, training, and coaching of leadership in the re-start of a church in Bayfield, WI adjacent to the Redcliffe Reservation.

Diocese of Newark – $5000 discernment grant

In support of the Diocese of Newark as they plan to develop a new faith community. We intend for this grant to offset the costs of training and consulting for the leaders of this new church start.

Diocese of Olympia – $3000 discernment grant

In support the Diocese of Olympia as it plans to develop a new faith community. We intend for this grant to offset the costs of training and consulting for the leaders of this new church start.

Diocese of Iowa – $5000 discernment grant

In support of the Diocese of Iowa as it develops a new faith community focused on racial reconciliation. We intend for this grant to offset the costs of training and consulting for the leaders of this new initiative.

Diocese of Arkansas – $5000 discernment grant

In support of the Diocese of Arkansas as they plant a new church focused on local food and farming. We intend for this grant to offset the costs of training and consulting for the leaders of this new initiative.

For more information contact Brackett at tbrackett@episcopalchurch.org.

At its October 2016 meeting, Executive Council approved the first round of grants totaling $1,797,000 for church planting and Mission Enterprise Zones, funding 34 new communities and initiatives.

Clifton Daniel appointed interim dean of St. John the Divine Cathedral

Mon, 03/13/2017 - 12:10pm

[St. John the Divine Cathedral press release] Episcopal Diocese of New York Andrew M.L. Dietsche and Bruce Macleod, president, Board of Trustees, Cathedral of St. John the Divine, have announced the appointment of the Rt. Rev. Clifton “Dan” Daniel III as interim dean of the cathedral, effective March 15.

Daniel, who is currently the chairman of the Board of Trustees of General Theological Seminary in New York, most recently served as provisional bishop of the Diocese of Pennsylvania.

In describing his life’s work that now has brought him to the cathedral, Daniel said, “I have served for 45 years as deacon, priest and bishop. In those years, I have served in settings ranging from rural to metropolitan. One thing I have learned is that people (including me) and communities are hungry to hear the liberating story of Jesus; hungry to receive the healing and reconciling medicine of the Gospel in the midst of busyness, fragmentation, division and dissension. Even the busiest of us can hear the Lord in quietness … if we seek to learn to be quiet.”

Dietsche, in making the announcement, expressed his gratitude in welcoming  Daniel, with all the experience and passion he brings with him, to the cathedral and the New York diocesan community. Daniel, who will be moving to the close with his wife, Anne, looks forward to spending the next chapter of his life at the cathedral.

Daniel said, “I look forward to working with Dean Kowalski during the transition over the next several months. I know I will value his guidance as we continue the important work of this extraordinary community.”

As well as appreciating the many opportunities for service and celebration to be found here, Daniel and his wife are pleased to be closer to their three daughters and four grandchildren, who all live in New York.

Dietsche and Macleod, with the Cathedral Board of Trustees, will establish a search committee in the next few months to identify a permanent new dean. The search is expected to conclude by the end of 2018.

House of Bishops Spring 2017 meeting: Video Daily Account for March 12

Mon, 03/13/2017 - 12:00pm

[Episcopal Church Office of Public Affairs press release] Bishop Ian Douglas of Connecticut, left, and Bishop Anne Hodges-Copple of North Carolina offer insights on the third day of the House of Bishops meeting, March 12, at Kanuga Conference Center in North Carolina.

 

Bells of cathedral in Northern Ireland to ring out in solidarity with refugees

Mon, 03/13/2017 - 11:48am

[Anglican Communion News Service] The bells of St. Macartin’s Cathedral, Enniskillen, Northern Ireland, will be ring on March 19 to signal solidarity with immigrants. Taking place at 11:05 a.m. as morning service begins, the peal of 10 bells will ring out following an invitation to the dean and bellringers of St. Macartin’s Cathedral from the Dean of Waterford.

Full article.

Anglicans, Lutherans mark the Reformation’s 500th anniversary with biblical reflections

Mon, 03/13/2017 - 10:51am

[Anglican Communion News Service] Anglicans and Lutherans from around the world have prepared 42 biblical reflections which are suitable for a Lenten study program, to mark together the 500th anniversary of the Reformation.

Full article.

Video: Bishops reflect on Native Nations Rise march and rally in Washington

Sun, 03/12/2017 - 3:20pm

[Episcopal Church Office of Public Affairs press release] Bishops Carol Gallagher, Mark Lattime, John Tarrant and David Bailey present their thoughts about the March 9 Standing As Stone Prayer Service at Washington National Cathedral and the March 10 Native Nations March in Washington, D.C. The four spoke at Kanuga Cmp and Conference Center outside Hendersonville, North Carolina.

 

House of Bishops Spring 2017 meeting: Video Daily Account for March 11

Sun, 03/12/2017 - 10:27am

[Episcopal Church Office of Public Affairs press release] Bishop Prince Singh of the Diocese of Rochester, left,  and Bishop William Franklin of the Diocese of Western New York reflect on the second day of the Spring House of Bishops, March 11, at Kanuga Conference Center in North Carolina.

 

House of Bishops Spring 2017 meeting: Video Daily Account for March 10

Sat, 03/11/2017 - 11:35am

[Episcopal Church Office of Publis Affairs press release] Bishop Eugene Sutton of the Diocese of Maryland, left,  and Bishop Todd Ousley of the Diocese of East Michigan reflect on the first day of the Spring House of Bishops, March 10, at Kanuga Conference Center in North Carolina.

 

Episcopalians join ‘Native Nations’ to protest pipeline in nation’s capital

Fri, 03/10/2017 - 6:08pm

Hundreds if not thousands filled the streets of Washington, D.C., for the March 10 Native Nations Rise demonstration and rally. Photo: Mary Frances Schjonberg/Episcopal News Service

Editor’s note: A photo gallery is here.

[Episcopal News Service – Washington, D.C.] Episcopalians and other people of faith who marched through a cold rain here March 10 in the Native Nations Rise demonstration and rally did so as part of a traditional pattern of prayer, then action.

North Dakota Bishop Michael Smith, who grew up in Oklahoma and is an enrolled Potowatomi, opened the March 9 Standing as Stone service at Washington National Cathedral. Photo: Mary Frances Schjonberg/Episcopal News Service

North Dakota Bishop Michael Smith opened a nearly two-hour prayer service March 9 at Washington National Cathedral on the eve of the march outlining the pattern. “For people of faith, working for justice includes both prayer and action. We pray and then we act, and then we pray again and we act, and we pray again and we act until the Creator God, who has made all that is, brings about that for which we work,” said Smith, an enrolled member of the Potawatomi Nation of Oklahoma. “Tonight we pray; tomorrow we act.”

The next day, the Rev. Phyllis Manoogian, a deacon and Diocese of California missioner to Guatemala, wore a bright orange poncho to shield from the icy rain that fell as the march stepped off from in front of the U.S. Army Corps of Engineers’ headquarters. She traveled to Washington, D.C., from the rural village near Antigua where she teaches indigenous women and their children, she said, because standing with the Standing Rock Sioux Nation epitomizes the call of the Jesus Movement.

“I think the Episcopal Church has been on the tail end of many social issues, and I think it’s important that we step up and be leaders, not followers,” she said as the protesters rounded the corner near the Federal Bureau of Investigation headquarters and moved down the block to pause outside of the new Trump International Hotel. “It’s part of the Christian ethos to care for others and to be good stewards of the Earth, and to love our neighbor.”

The march and rally drew hundreds of people from Arizona, New Mexico, Illinois and New York, as well as the Dakotas. As native protesters and their allies marched through downtown Washington, D.C., Energy Transfer Partners was at work back in North Dakota. Bolstered by a favorable court ruling on March 7, the company is planning to start pumping oil next week through the last section of the 1,172-mile, 30-inch diameter pipeline. It recently punched that section under the Lake Oahe section of the Missouri River a half-mile off the Standing Rock Reservation.

A large Episcopal contingent joined the march in D.C. Lay people, priests and seminarians from nearby Virginia Theological Seminary carried signs and joined in call-and-response shouts proclaiming that they stand with Standing Rock and that children cannot drink oil.

The group included bishops with indigenous roots or ministry with indigenous peoples. In addition to Smith, Diocese of South Dakota Bishop John Tarrant, Diocese of Montana Assistant Bishop Carol Gallagher, Diocese of Navajoland Bishop David Bailey and Diocese of Alaska Bishop Mark Lattime marched.

Episcopalians, from left, Joshua Floberg, the Rev. Lauren Stanley, the Rev. Phyllis Manoogian, the Rev. John Floberg and John Michael Floberg carry the Episcopal flag during the March 10 Native Nations Rise demonstration and rally. Photo courtesy of Lauren Stanley

The 2-mile route ended in Lafayette Square across Pennsylvania Avenue from the White House. Opponents stood in the street under the watchful but non-interfering eyes of the police. At least two black-clothed people watched the crowd from the White House roof.

As speakers voiced opposition to the pipeline at the rally, the Rev. Cornelia Eaton, a Navajoland priest who is in her second year at VTS, said that the Baptismal Covenant makes protecting water an essential job for Episcopalians.

“[The Baptismal Covenant] speaks to the spirit of who we are and how God has called us into living in this place of brokenness and challenges,” she said.

Episcopalians and indigenous people need to continue building relationships so that they begin to learn about each other and move into what her culture calls the “harmony way, the blessing way” of living with each other and the world, she said. “I believe that’s what God calls us to be and to become. That’s God’s desire for God’s people.”

The pipeline is poised to carry up to 470,000 barrels of oil a day from the Bakken oil field in northwestern North Dakota – through South Dakota and Iowa – to Illinois, for shipping to refineries. Sioux tribal leaders repeatedly expressed concerns over the potential for an oil spill that would damage the reservation’s water supply and the threat the pipeline posed to sacred sites and treaty rights. Texas-based developer Energy Transfer Partners says it will be safer and better than transporting oil by truck or railcar.

On Feb. 8, the U.S. Army Corps of Engineers, which manages parts of the Missouri River and the surrounding land, gave Energy Transfer Partners permission to drill the pipeline’s final stretch. Permission came at the prompting of President Donald Trump who, in one of his first presidential actions, told the Corps to move the pipeline forward.

Judge James Boasberg of the U.S. District Court for the District of Columbia on March 7 rejected a tribal request to stop construction temporarily of the last section of the pipeline on religious grounds. Now, the Standing Rock and Cheyenne River Sioux tribes must wait for Boasberg to rule on the substance of their lawsuit, a ruling that may not come until April.

The Standing Rock Sioux Nation, the Indigenous Environmental Network and the Native Organizers Alliance organized the Native Nations Rise march and the activities that preceded it. Those activities included a March 9-10 encampment of teepees in the shadow of the Washington Monument with speakers and cultural workshops, and the ecumenical and interfaith “Standing as Stone: Indigenous Nations and Allies Gather at the Washington National Cathedral” service the evening of March 9. Solidarity events happened around the country.

Some of the many Episcopalians who attended the March 10 Native Nations Rise demonstration and rally pose in Lafayette Square across from the White House. Photo: Mary Frances Schjonberg/Episcopal News Service

The Roman Catholics, Episcopalians and members from at least 11 Protestant denominations and affiliated groups supported the march and rally. Standing Rock Sioux Chairman Dave Archambault II asked the Rev. John Floberg, priest-in-charge of Episcopal congregations on the North Dakota side of Standing Rock, to lead the religious community’s solidarity activities.

The Episcopal Church has advocated with the Sioux Nation against the Dakota Access Pipeline’s route since summer 2016. Local Episcopalians have also provided a ministry of presence in and around Cannon Ball, North Dakota, the focal point for groups of “water protectors,” or pipeline opponents, that gathered near the Lake Oahe crossing. Those gatherings drew together members of close to 300 tribes in an unprecedented show of unity that resurrected the indigenous rights movement in the United States.

Organizers had three goals for this week’s events. The first was that Trump meet with tribal leaders to hear why the U.S. government must respect tribal rights. The second was to make the point that tribes must give their consent to such infrastructure developments as the Dakota Access Pipeline. Consultation with developers and government officials is not enough, they said. The third goal was to have a strong turnout of tribes and their allies in a show of support for tribal sovereignty aimed at protecting their homelands and the environment for future generations.

Two men in a group of drummers and singers from the Standing Rock Sioux Nation participate in the “Standing as Stone: Indigenous Nations and Allies Gather at the Washington National Cathedral” service. Photo: Mary Frances Schjonberg/Episcopal News Service

The night before the march, indigenous drumming and song filled Washington National Cathedral, and the smell of sweetgrass smudging hung in the air throughout the prayer service.

The service symbolized Christian churches’ efforts to reconcile with native people, said the Rev. Brandon Mauai, a deacon in the Diocese of North Dakota and former member of the Episcopal Church Executive Council.

“Every denomination has shown some support in trying to reconcile with the people,” he said, adding that activism surrounding the pipeline has spurred those efforts.

“That’s the direction that we — the church — need to continue going in” and indigenous people need to work with the churches’ intentions, he said. “We — the church — will continue to work for the rights of the people, the original people of this land, for the rights of all people.”

Balancing Sioux spiritual traditions with those of the church are always hard, Mauai acknowledged.

He said he has been on both sides, witnessing the trauma inflicted on indigenous people in the name of spreading Christianity and then serving on church governing bodies trying to decide best how to reconcile with those harmed by that legacy.

Worshippers experienced the embodiment of part of the Episcopal Church’s long association with the Sioux nations in the person of Faith Spotted Eagle, a relative of Vine Deloria Sr., a Standing Rock Sioux and the first tribal member ordained an Episcopal priest, and his son, Vine Jr., a noted theologian and author ofCuster Died for Your Sins: An Indian Manifesto.” Until the day of the service Spotted Eagle had only heard of but never seen the statue of the elder Deloria, who is one of very few Americans included in the reredos of the cathedral’s high altar.

The Rev. Vine Deloria Sr., who was a member of the Standing Rock Sioux Nation and the first of his tribe to be ordained an Episcopal priest, is one of just a few Americans commemorated on the reredos of Washington National Cathedral’s high altar. Photo: Washington National Cathedral

When the Episcopalians first came to the Sioux reservations, Spotted Eagle told the congregation, the native people recognized some commonality because both they and the Episcopalians appreciated ceremony. In the Episcopal Church, she said, the Sioux found a spiritual practice to stand alongside their traditional beliefs and practices; beliefs and practices that had gone underground when some Christians forced them to choose between the two.

“Our ancestors have done some work together,” said Spotted Eagle, to bring together native people and their allies. “I’m sure that the ancestors are going to be celebrating” as they see people marching together through the streets of the capital.

The entire service is viewable below. The actual service begins at the 1-hour, 40-minute, 21-second mark.

 

– The Rev. Mary Frances Schjonberg is senior editor and reporter for the Episcopal News Service.

Scenes: Episcopalians join Native Nations Rise march and rally

Fri, 03/10/2017 - 4:29pm

[Episcopal News Service — Washington, D.C.] The Episcopal Church has advocated with the Sioux Nation against the Dakota Access Pipeline’s route since summer 2016.  A number of lay and ordained Episcopalians came to Washington, D.C., for all or part of the March 7-10 Native Nations Rise events. Below are some scenes from the March 9 “Standing As Stone: Indigenous Nations and Allies Gather in the Washington National Cathedral” and the march and rally on March 10. Other Episcopal News Service coverage is here.

An icy rain fell on the start of the March 10 Native Nations Rise demonstration and rally in Washington, D.C., but the sun was out by the time the marchers reached Lafayette Square across from the White House two hours later. Photo: Mary Frances Schjonberg/Episcopal News Service

The Rev. Peter Stebinger, left, and the Rev. Matthew Lindeman, both of Connecticut, came to Washington, D.C., for the March 10 Native Nations Rise demonstration and rally. Photo: Mary Frances Schjonberg/Episcopal News Service

The Rev. Leon Sampson from the Diocese of Navajoland holds a sign as he marches during the March 10 Native Nations Rise demonstration and rally. Photo: Mary Frances Schjonberg/Episcopal News Service

The Rev. John Floberg wears an Episcopal flag around his shoulders as he marches during the March 10 Native Nations Rise demonstration and rally. Photo: Lauren Stanley

Marchers in the March 10 Native Nations Rise demonstration and rally in Washington, D.C. pause outside the new Trump International Hotel. Photo: Mary Frances Schjonberg/Episcopal News Service

Diocese of Montana Assistant Bishop Carol Gallagher (green jacket) and her daughter, Emily, right, help bring one of two “black snakes” from outside the White House into Lafayette Square at the end of the March 10 Native Nations Rise demonstration and rally. Dakota Access Pipeline opponents have referred to the oil pipeline as the “Black Snake.” Photo: Mary Frances Schjonberg/Episcopal News Service

The 2-mile “Native Nations March on DC” led participants from the U.S. Army Corps of Engineers’ office on G Street N.W. to a rally in Lafayette Square near the White House. Graphic: Nativenationsrise.org

Crucifer Joshua Floberg and torchbearers John Michael Floberg, left, and Innocent Mauai wait to lead the procession into the March 9 “Standing as Stone: Indigenous Nations and Allies Gather at the Washington National Cathedral.” Photo: Mary Frances Schjonberg/Episcopal News Service

A group of drummers and singers from the Standing Rock Sioux Nation participate in the Standing as Stone service. Washington National Cathedral Dean Randolph “Randy” Marshall Hollerith stands in the background. Photo: Mary Frances Schjonberg/Episcopal News Service

Standing Rock resident and artist Dakota Goodhouse plays the flute as an offering during the Standing as Stone service. Photo: Mary Frances Schjonberg/Episcopal News Service

Washington National Cathedral and the worshipers present were smudged March 9 before prayers during the Standing as Stone service. Photo: Mary Frances Schjonberg/Episcopal News Service

Six teepees, erected by Native Nations Rise, sit on the northwest grounds below the Washington Monument. The March 7-10 symbolic encampment (there was no overnight sleeping) featured cultural presentations and speakers. The White House is about two blocks from the upper left of the photo. Photo: Mary Frances Schjonberg/Episcopal News Service

People wandered through the encampment, some greeting friends while tourist took selfies and wondered what the teepees meant. Photo: Mary Frances Schjonberg/Episcopal News Service

Mni Wiconi, Water is Life, has been the motto of the resistance to the Dakota Access Pipeline whose route now passes a half mile north of the Standing Rock Sioux Reservation in North Dakota. Photo: Mary Frances Schjonberg/Episcopal News Service

Anglicans in Canada pledging to make lifestyle changes to tackle climate change

Fri, 03/10/2017 - 1:03pm

[Anglican Communion News Service] In a twist on the traditional practice of giving something up for Lent, Anglicans across Canada are pledging to make personal lifestyle changes to reduce greenhouse gas emissions—and challenging the federal government to match them by pursuing policy changes to fight climate change.

Fourteen Anglican churches have agreed to participate in Give it up for the Earth!, a campaign organized by Citizens for Public Justice, a national faith-based organization lobbying for a greater emphasis on justice in Canadian public policy, to “increase climate justice in Canada.”

Full article.

Lambeth Design Group puts down foundations for Lambeth 2020 planning

Fri, 03/10/2017 - 1:00pm

[Anglican Communion News Service] The Lambeth Design Group has been meeting this week at the Anglican Communion Office in London to plan for Lambeth 2020. The group, coming together for the first time, has been chaired by Archbishop of Capetown Thabo Makgoba, who described the initial sessions as “very encouraging.” An early decision was to fix the venue for Canterbury, starting in the last week of July 2020.

Full article.

Sudan announced as a new province within Anglican Communion

Fri, 03/10/2017 - 12:57pm

[Anglican Communion News Service] The Anglican Communion has announced that Sudan will, in a few months, become a separate province. Currently, Sudan is an internal province within the Anglican Church of South Sudan and Sudan.

Secretary General of the Anglican Communion Archbishop Josiah Idowu-Fearon described it as a “welcome development” that will help connect Christians in Sudan with Anglicans in the worldwide Communion.

Full article.

Anglican parishes pledge to ‘give it up for the Earth’ this Lent

Fri, 03/10/2017 - 8:39am

[Anglican Journal] In a twist on the traditional practice of giving something up for Lent, Anglicans across Canada are pledging to make personal lifestyle changes to reduce greenhouse gas emissions—and challenging the federal government to match them by pursuing policy changes to fight climate change.

Full article.

Episcopalians differ on Church’s activism and mixing faith and politics

Thu, 03/09/2017 - 3:58pm

Maryland Bishop Eugene Taylor Sutton leads a March for Refugees on Feb. 4 in Baltimore. Photo: Diocese of Maryland, via Facebook

[Episcopal News Service] Politics and religion. They’re the topics you’re not supposed to talk about, if you want to avoid a conversation filled with fireworks.

But in today’s intensely polarized political climate, where policy debates often hinge on values and on how each side views the role of government in Americans’ lives, those debates are being influenced by people speaking out as Christians, from evangelicals to Episcopalians and including Pope Francis.

Episcopal involvement in political causes and demonstrations has grown over the last eight months. Episcopalians joined millions across the country Jan. 21 for the Women’s March and related demonstrations. Several hundred joined a March for Refugees on Feb. 4 in Baltimore, one of several cities that hosted similar marches. And on March 10, Episcopal leaders will join with activists in Washington, D.C., for a march in support of the Standing Rock Sioux Tribe in its fight against a North Dakota oil pipeline that the tribe says threatens its drinking water and treaty lands.

Minnesota Episcopalians made their presence known at one of approximately 600 “Sister Marches” Jan. 21 outside the state capitol in St. Paul. Photo: LeeAnne Watkins

In more progressive Episcopal congregations, talk of a church-led “Jesus Movement” may coincide with continuing political activism. But not everyone thinks protests and other forms of activism naturally or easily flow from Jesus, church history and theology.

“A protest is a blunt instrument,” Garwood Anderson, a New Testament professor at Nashotah House Theological Seminary in Wisconsin, told Episcopal News Service. “A protest doesn’t actually encourage nuanced discourse. It encourages simplistic thinking.”

Anderson said he still thinks protests can be a worthwhile way to make common cause with others, to draw attention to issues and to satisfy our “desire not to passively acquiesce to things that we think are unjust,” and he personally is sympathetic to some of the arguments being raised nationally by recent political protests.

But he’s wary of mixing Christian teachings with political messages. It risks blurring the meaning of those teachings, Anderson said. If we as Christians indiscriminately attach to political protests, we may lose sight of “what is distinctly and uniquely Christian” about our political activism, such as Jesus’ teachings in the Sermon on the Mount and the Beatitudes.

Can protest be a righteous expression of one’s faith? On the Christian journey, is there a risk in engaging too deeply with the secular realm? How do we know when it is it appropriate to speak out in the name of Jesus? Diverse congregations across the United States are wrestling with these questions.

That diversity in the Church is part of what appeals to the Rev. Noelle York-Simmons, rector at Christ Church Alexandria.

“You can find a place that answers your spiritual and/or political and/or theological and/or social needs,” she said.

York-Simmons saw the “ethos” of her parish at work in the vestry’s decision in early February to release a statement opposing white supremacy, a response to an uproar in Alexandria after a prominent white nationalist, Richard Spencer, moved to the neighborhood and set up shop.

From left, David Hoover, William Roberts and the Rev. Heather VanDeventer represent Christ Church Alexandria at a protest Jan. 29 outside a townhouse where white nationalist Richard Spencer recently set up shop.

Some members of the congregation also have joined in peaceful demonstrations outside Spencer’s new headquarters, and the congregation occasionally has helped mobilize members to protest. Their message: “Our city and our neighborhood are not places that are going to quietly allow that kind of hatred to fester and live in our area,” York-Simmons said.

She sees this kind of activism as part of being a Christian, not contrary to it.

“If we are going to follow our baptismal vows, then we are by nature going to occasionally need to stand up against injustices that we see,” she said.

Scott Bader-Saye, professor of Christian ethics and moral theology at Seminary of the Southwest in Austin, Texas, told Episcopal News Service he tries to get students thinking about what it means to flourish as a human being created in God’s image, and he thinks “to be spiritual in the way of Jesus is to be engaged with what we think of today as political questions.”

Our answers to those questions can be distinctively shaped by who we are as Christians, he said, and spirituality also can influence the means toward those ends. Bader-Saye pointed to Martin Luther King Jr.’s adherence to nonviolent protest as an example of a tactic informed by his Christian faith.

Since President Donald Trump’s election, Bader-Saye sees even more reason for Episcopalians to speak out on the issues of the day, as they and the Episcopal Church test this moment’s ripeness for spiritual and political engagement.

“Right now, I feel like if a gathering of the church doesn’t feel like an act of resistance, we’re doing something wrong,” he said.

There is no shortage of examples recently of political issues taken up by the Episcopal Church: refugee resettlement, immigration, Standing Rock, health care reform – even whether the U.S. should move its embassy in Israel to Jerusalem, which the Episcopal Public Policy Network opposed in a policy alert on Feb. 14.

What Bader-Saye calls “corporate protest,” as opposed to individual Episcopalians’ political activity, is guided by the resolutions passed by General Convention. It falls to the presiding bishop, the president of the House of Deputies and Executive Council to determine how such guidance should inform the Church’s stance on the issues of the day.

In one recent example, Presiding Bishop Michael Curry and House of Deputies President the Rev. Gay Clark Jennings were the lead signers on an amicus brief filed March 2 by 1,800 clergy and religious leaders in a U.S. Supreme Court case involving transgender-bathroom use policies. The court on March 6 said it wouldn’t hear the case, a setback for the transgender teen whom Curry and Jennings were supporting.

The Rev. Michael Battle, professor of church and society at General Theological Seminary, sees recent examples of Episcopal activism as part of a profound change in the church since it first came to America in the Colonial era.

“The Episcopal Church has moved from the church of the establishment to a church of advocacy,” he said, identifying 2003 and the ordination of the church’s first gay bishop, Gene Robinson, as one key pivot point.

As the church’s perspective changes, from one of power to advocating for the powerless, Battle sees parallels with the black church as an institution serving the oppressed.

“If you’re part of the groups that are being victimized and are not in power, then there’s a whole other way of understanding church,” Battle said.

Battle was influenced by his time serving in South Africa with Archbishop Desmond Tutu in the early 1990s. Tutu was politically vocal in opposing apartheid, but Battle said he also displayed a deep Christianity that informed all he did in the public sphere.

“He always said his prayers every day. He always had habits that kept him grounded in Jesus,” he said. Battle thinks a lot of activism lacks that kind of spiritual depth, which can fuel it beyond this or that protest.

Using that spiritual depth as a source for the Church’s actions in the world is at the forefront of what Curry sees as the Jesus Movement, and he has not shied away from political and social issues. In September, he visited the site of the Standing Rock protests in North Dakota to show the Episcopal Church’s solidarity with the tribe, out of a Christian calling to stand up for human dignity and environmental justice. Episcopalians have been on the front lines of demonstrations there since August.

Presiding Bishop Michael Curry stands along North Dakota Highway 1806 on Sept. 24 to witness as law enforcement officers arrive at a small anti-Dakota Access Pipeline encampment to arrest people accused of removing no-trespass signs from neighboring ranch land recently purchased by the pipeline construction company. Photo: Mary Frances Schjonberg/Episcopal News Service

“We are always presented with issues and concerns in the public sphere. That’s life. And we who follow in the ways of Jesus must engage the public,” he said Feb. 8 in remarks to the Episcopal Church’s Executive Council. “We are an incarnational folk, which means the Word must take flesh and dwell among us. How one engages that environment, and the issues and concerns that arise, that becomes the critical question.”

“Calling us to prayer and to public witness”

Christian values also have brought depth to Bishops Against Gun Violence, a group of 80 Episcopal bishops that has taken root and continues to pursue its mission years after it was formed in the aftermath of the December 2012 school massacre in Newtown, Connecticut, and other high-profile shootings.

The Rev. Jim Curry was bishop suffragan in the Diocese of Connecticut at the time of the Newtown shooting. He and two other bishops in the diocese wanted to do something that would invite Christians to a ministry of prayer while also bearing public witness on the issue of gun violence.

Episcopal Diocese of Washington Bishop Mariann Edgar Budde recites prayers at the first Way of the Cross station March 21, 2013, in Lafayette Square in Washington, D.C. Diocese of Connecticut Bishop Suffragan James Curry, left, and Connecticut Bishop Ian Douglas
listen. ENS photo/Mary Frances Schjonberg

They organized a Way of the Cross walk through the heart of Washington, D.C., in March 2013 during Holy Week, adding contemporary meaning to the traditional re-enactment of Jesus’ journey to Calvary and the tomb. The procession was joined by about 400 Episcopalians, including 30 bishops.

It wasn’t “confrontational protest,” Curry said, but it brought the Christian tradition of the Stations of the Cross into a public setting, to provoke “solemn reflection on gift of Jesus” as well as “the brokenness of our lives.”

“That is the place of the church, to be calling us to prayer and to public witness,” Curry, now retired, told Episcopal News Service. “And we did that through the depths of our own tradition, but with the hope that the wider community can see in that witness both hope and possibility.”

Like Battle, Jim Curry thinks the Episcopal Church was right to incorporate more advocacy in its mission, an evolution that he dates to the civil rights and antiwar movements of the 1960s and 1970s. It’s worthwhile, he said, for the church to stand as a moral leader on political questions, though that advocacy must be grounded in the faith. But, he cautioned, “It’s the responsibility of church leaders not to go so far out in front of the community that they lose sight of their responsibilities to be shepherds of the whole flock.”

Christian activism also has prompted differing opinions on how political Jesus was. Biblical and theological scholars tend to agree he was a political figure, though “politics” in Jesus’ time meant something totally different from what it means today.

“It’s sort of anachronistic to talk about protest in biblical times. You’re not dealing with democratic governments,” said Bader-Saye, the Seminary of the Southwest professor. Today’s protests and political activism are intended to sway public opinion, but ultimately the goal is to influence how elected officials vote on certain bills. That kind of power structure “just didn’t exist in Jesus’ day.”

Jesus’ message could be seen as political, though, he said, in how it brought him into conflict with the powers of his time, as seen in his journey into Jerusalem at the end of his life. Bader-Saye sees that journey as analogous to some of the great civil rights marches, such as from Selma to Montgomery in 1965.

“Jesus was intentionally taking his witness and his proclamation to the place that it’s going to be heard by people in power,” he said.

But Anderson, the Nashotah House professor, cautions politically active Christians not to expect Jesus to provide precise spiritual justification for present-day political causes.

“Jesus as we know him in the scriptures becomes like a talisman for causes we’re already committed to,” Anderson said, but by reading socio-political implications into his teachings we may be clouding his meaning with partisan baggage.

“Sometimes Christian engagement in political affairs actualyl misshapes the distinctively Christian character toward our desired political ends,” he said.

‘Value-based engagement’

The presiding bishop seemed to address such concerns in his Feb. 8 comments to the Executive Council, saying that the Episcopal Church must do more than “just to become another interest group.”

“Engaging on the level of the values and the commitments that we hold dear, which are going to come from Jesus of Nazareth and our tradition as Episcopal Anglican Christians … that value-based engagement is not just an interest group,” Curry said.

Addressing the church’s activism on the issues of refugee resettlement and immigration, Curry invoked Jesus’ parable of the Good Samaritan in expanding the meaning of “love thy neighbor” and encouraging America to welcome strangers from other countries who need our help.

“You see, that’s not an issue; that’s a value. Then you engage refugees and immigration policy, not from the issue but from the values of Jesus,” he said.

York-Simmons said she personally favors even more political engagement by Episcopal congregations, but she wouldn’t expect that from all congregations. Serving the less fortunate can take a variety of forms, and more traditional congregations may carry out their baptismal covenant in their own ways.

“It’s not all going to look like a political movement,” she said. “And that’s OK.”

– David Paulsen is an editor and reporter for the Episcopal News Service. He can be reached at dpaulsen@episcopalchurch.org. Mary Frances Schjonberg contributed to this report.

Episcopalians, Anglicans have been involved in political actions for decades

Thu, 03/09/2017 - 3:57pm

[Episcopal News Service] Over the years, Episcopalians and Anglicans have lived out the Gospel’s call in many ways, celebrated and unknown. They have taken that call to the streets and into the halls of government, some achieving worldwide notoriety while others might be unknown to large parts of the Church. Here are just a few examples.

To ‘awaken the civic conscience.’

A story is told about how Bishop William T. Manning, who led the Diocese of New York from 1921 to 1946, confronted racism in the church. It begins in 1929 when the Rev. Rollin Dodd became rector of All Souls’ Church at Saint Nicholas Avenue and 114 Street and began to welcome into the church African-Americans who were moving into Harlem, then an all-white neighborhood. The vestry disapproved of the rector’s stance. First, they told him to stop his hospitality, then insisted he resign and then they stopped paying him. When all else failed, they closed the church “for repairs” and filled it with scaffolding.

Manning arrived on a Sunday morning in October 1932, reportedly with New York police and firemen in tow. He ordered a locksmith to break the lock on the gate before the church door and marched in with the rector and a large group of African-Americans to worship. He noted that the vestry had no authority to deny the rector free use of the church and declared that the church would be open “to all the people in the neighborhood who wish to attend its services, without distinction of race or color.”

Manning spoke up when he saw wrongs being committed and people taking the wrong directions, whether theologically or civically. He was warning against Nazism, fascism and Communism in 1937, saying in a Thanksgiving speech to the New York Kiwanis Club, “they all stand alike for the extinction of liberty.”

In July 1942, he took to the pulpit of the Cathedral of St. John the Divine to dispute the idea that it was un-Christian to pray for victory in the world war that was raging. The bishop declared that it was “not only right but our bounden [sic] duty to pray for victory.”

“You know that it is God’s will that this should be a world of liberty and brotherhood and justice,” said the bishop who had served as a chaplain in World War I.

After the end of the war, Manning said on the eve of his 82nd birthday, and about a year before his death, that he favored universal military training. Saying the world needed standing armies in the same way New York City needed a police force, the then-retired British-born bishop said: “false pacifism” in the U.S., Britain and France had led Hitler and Mussolini to think that they could carry out their aggressions.

Manning was a frequent contributor to the letters to the editor column of The New York Times, which he used as a forum to weigh in on such issues as a then-controversial federal measure in 1941 to force married couples to file joint income tax returns.

The idea, he wrote, “turns its back upon all the progress that has been made in the status of women in recent decades and belongs to the age when women were not regarded as people, and a married woman was not allowed to hold property in her own right.”

Ever a man of his times, he added that “those who have been divorced or who have refrained from marriage perhaps for selfish reasons, or who live in immoral sexual relationships, will be called upon to pay far less to the government than the married couples who in their faithfulness to the obligations of the home and family are the strength and mainstay of our life as a nation.”

A man of action and not just words, Manning organized a union of all New York church organizations in 1937 to “awaken the civic conscience” to respond to slum living conditions in the city.

Manning’s public stances sometimes earned him critics. In 1937, he frequently preached and spoke in other forums against an anti-Semitic idea that Jesus came to the world to save it from Jews and, thus, that true Christianity had to be anti-Semitic.

Proving that the current public discourse has no corner on the lack of civility, one proponent, Julius Streicher, called Manning “a pseudo-priest, a wolf in sheep’s clothing and a two-fold child of hell.” In return, the bishop promised to keep speaking “against the persecution of the Jews or anybody else in Germany or anywhere and against national or religious persecution or discrimination of any sort.”

The New York Times’ obituary for Manning, describing more aspects of his Christian activism, is here.

‘I came to Washington to serve God, FDR, and millions of forgotten, plain, common workingmen.’

Frances Perkins’ faith informed her entire life. Perkins, who lived from April 10, 1880, to May 14, 1965, was a sociologist and workers-rights advocate. She served as U.S. secretary of labor from 1933 to 1945, the first woman appointed to a Cabinet position.

Christened Fannie Coralie Perkins, she changed her name to Frances when she was confirmed in the Episcopal Church in 1905 at age 25. She had encountered the Church while working in Chicago teaching chemistry and volunteering in settlement houses, including Hull House.

At 31, working for the Factory Investigation Commission in New York City, she witnessed the Triangle Shirtwaist fire that killed 146 people, primarily young women factory workers. That experience galvanized her career as an advocate for workers.

Perkins became known across New York State as head of the New York Consumers League in 1910. She expanded factory investigations, reduced the workweek for women to 48 hours and championed minimum wage and unemployment insurance laws. She worked vigorously to put an end to child labor and to provide safety for women workers.

Her work brought her to the attention of newly elected President Franklin D. Roosevelt, who appointed her to his cabinet. During her term, Perkins helped implement many aspects of the New Deal. She was largely responsible for the adoption of Social Security, unemployment insurance, federal laws regulating child labor and adoption of the federal minimum wage.

She helped set overtime laws for American workers and define the standard 40-hour workweek. Perkins formed governmental policy for working with labor unions and helped to alleviate strikes by way of the United States Conciliation Service.

Throughout her 12 years as secretary, she took a monthly retreat with the All Saints Sisters of the Poor, with whom she was a lay associate. “I came to Washington to serve God, FDR, and millions of forgotten, plain, common workingmen,” she said. Her theology of generosity informed her professional life and, in turn, transformed the lives of millions of Americans.

“The technique of administration in a democracy is not easy…The statute law and the natural law, the law of God, must be somehow or other blended together, and fairness and decency and patience must prevail,” she said in 1939.

Perkins remained active in teaching, in social justice advocacy and in the mission of the Episcopal Church until her death in 1965.

The Episcopal Church remembers Perkins on May 13. She won the worldly honor of the Golden Halo in the 2013 Lent Madness competition, defeating St. Luke. Perkins had Maine ties, and fellow Mainer Heidi Schott promoted Perkins for Lent Madness with this article.

‘You are a child of God and I am a child of God, and because you are suffering, I must suffer, too’

Jonathan Daniels paid the ultimate price for living out the Gospel. Daniels, 26, was martyred on Aug. 20, 1965, when a Lowndes County, Alabama, employee fired a shotgun from a nearly point-blank range at his chest. In dying, Daniels saved then-17-year-old Ruby Sales when he pulled her from in front of him. Daniels, a white seminarian from Episcopal Theological School, now known as Episcopal Divinity School, and Sales were fellow civil-rights workers in a part of the state that he once said: “need[ed] the life and witness of militant saints.”

Daniels, Sales, another black demonstrator Joyce Bailey, and Roman Catholic priest Richard Morrisroe had just spent six hot August days in the local jail. Police had arrested them for being part of a protest outside of businesses in Fort Deposit. They wanted to call attention to discriminatory hiring practices, unequal treatment of customers and price gouging. The jail had no showers and no toilets, much less air conditioning.

Then the jailers inexplicably unlocked all the doors and told the prisoners they were free to go. No one was waiting to pick them up, so it was clear that none of their friends had posted bail. It felt like a set-up.

While waiting for a ride but ordered off jail property in Hayneville, they walked to buy soda for the group at Varner’s Cash Store, about 50 yards from the jail. Coleman, a county special deputy wielding a 12-gauge automatic pump shotgun, stood on the concrete pad outside the store. He crudely ordered them off the property.

“Things happened so fast,” Sales recalled years later. “The next thing I know there was a pull and I fall back. And there was a shotgun blast. And another shotgun blast. I heard Father Morrisroe, moaning for water.”

Coleman, a county engineer and a member of one of the oldest white families in Lowndes County, had leveled his gun and fired, blowing Daniels backward. Daniels lay motionless on the ground. Morrisroe retreated, taking Bailey by the hand. Coleman shot him in the back. He required hours of surgery to survive.

Forty days later, an all-white jury acquitted Coleman of Daniels’ murder and shook hands with him as he left the courthouse. Then-Presiding Bishop John Hines said that what Coleman’s acquittal showed “about the likelihood of minorities securing even-handed justice in some parts of this country should jar the conscience of all men who still believe in the concept of justice in this land of hope.”

Daniels, who was valedictorian of the Class of 1961 at Virginia Military Institute, had first come to Alabama in March 1965 with fellow seminarian Judith Upham in response to a call from the Rev. Martin Luther King Jr. for Northern clergy to come south in support of the movement. They lived with local black families as they worked for voter registration and other avenues towards equal rights. “Sometimes we take to the streets, sometimes we yawn through interminable meetings … Sometimes we confront the posse, sometimes we hold a child,” Daniels wrote, describing their daily work.

Daniels, who went back with Upham to seminary to take final exams and to visit his family in Keene, New Hampshire, returned to Alabama for the summer of 1965. Upham spent that summer fulfilling the school’s clinical pastoral education requirement at a state mental hospital in St. Louis, Missouri.

“I had been blinded by what I saw here (and elsewhere), and the road to Damascus led, for me, back here,” Daniels wrote about his return to Lowndes County.

Daniels is one of six 20th-century individual martyrs honored in the church’s most recently proposed calendar of commemorations, A Great Cloud of Witnesses, and the only Episcopalian. His feast day is Aug. 14, the day of his imprisonment. (The calendar also honors three groups of modern-day martyrs.)

The New York Times report of Daniels’ murder is here.

‘It is a religious obligation to oppose racism. If you do not, you disobey God.’

Desmond Tutu brought down a government and a system of racism that government had enshrined in law. He did not do it alone, but many say they could not have done it without him.

Moreover, in the midst of the often bloody struggle to end apartheid in South Africa, Tutu constantly called for non-violent action, condemning violence by both the government and by anti-apartheid groups.

Tutu was a prominent leader in the Anglican Church in South Africa when students in Soweto Township rebelled in June 1976 against the decision to use Afrikaans, along with English, as the language of instruction in their schools. What had been a peaceful demonstration by as many as 20,000 students turned deadly when police fired live ammunition into the crowd. The world was shocked, and rebellion against apartheid, which had become the law of the land in 1948, spread throughout South Africa.

Police jailed Tutu briefly in 1980 after they arrested him during a protest march, and he risked a similar sentence years later when he called on South Africans to boycott municipal elections. In 1983, he challenged a governmental attempt to change the national constitution to defend against anti-apartheid efforts.

South Africans elected Tutu in 1986 to be the first Anglican archbishop of Cape Town, and thus the leader of the Anglican Church in Southern Africa. From that pulpit, he continued to lead South Africans and the world in opposing apartheid. He praised the government for moderating its stance in the late 1980s but pushed for an end to the system of racial segregation and oppression.

Episcopalians supported the anti-apartheid campaign in many ways, both as individuals and as the church. In 1971, then-Presiding Bishop John Hines came to General Motors Corp.’s annual meeting to present a shareholder resolution filed by the Church requesting that GM stop doing business with South Africa. He shocked GM executives, many of whom were Episcopalians. The leadership of Hines and the Church helped to prod companies and investors to divest themselves of their South African holdings and started the socially responsible investing movement.

“We owe you an enormous debt of gratitude,” Tutu told a banquet held in 1991 to honor the 20th anniversary of the Interfaith Center for Corporate Responsibility, which the Episcopal Church helped get off the ground.

Still, it wasn’t until late April 1994, that South Africa held its first non-racial democratic elections.

Even as he compared apartheid to Nazism, Tutu always pleaded for justice and reconciliation in South Africa. Many credit Tutu’s stances with helping the country avoid an all-out race war. He earned the 1984 Nobel Peace Prize for his leadership. Tutu always framed his advocacy as religious, not political. He told the government of the time that its racist approach defied the will of God and for that reason could not succeed.

In 1994, Tutu spoke in the Diocese of Southern Ohio about changes occurring in South Africa. “We have succeeded — we have achieved our goal — and we have got this extraordinary thing which is taking place in our country — in many ways, inexplicable,” he said. “But for those who are believers, obviously, in the end it is not inexplicable. It is the intervention of a wonderful God.”

In Cincinnati, he addressed 225 leaders of a citywide Summit on Racism, telling them, “It is a religious obligation to oppose racism. If you do not, you disobey God.”

Tutu went on to chair South Africa’s Truth and Reconciliation Commission meant to expose the stories of apartheid-era crimes. The restorative-justice body recommended whether individuals who confessed their crimes should receive amnesty. The archbishop once said he was “appalled at the evil we have uncovered.” Although the commission was criticized for being too soft on some people, Tutu used the commission model to help other nations and groups, including Northern Ireland, confront their conflicts.

Since the apartheid years, Tutu has campaigned for human rights and fought HIV/AIDS, tuberculosis, poverty, racism, sexism, homophobia and transphobia. He vocally opposed the Iraq War, at one point calling for then-British Prime Minister Tony Blair and U.S. President George W. Bush to stand trial for their roles in starting the war.

– The Rev. Mary Frances Schjonberg is senior editor and reporter for the Episcopal News Service.

 

 

 

World Council of Churches ‘gravely concerned’ over Israel’s travel ban

Thu, 03/09/2017 - 2:12pm

[World Council of Churches] The World Council of Churches March 9 expressed grave concern about a new law passed March 8 by the Knesset which reportedly forbids granting entry visas to foreign nationals who call for economic, cultural or academic boycotts of either Israel or the Israeli settlements in the occupied Palestinian territories. The ‘Entry to Israel Act (Denial of Visa to Non-Residents Who Knowingly Call for a Boycott on Israel)’ apparently makes no distinction between boycotting Israel proper and boycotting products of the settlements, which are widely considered illegal under international law.

“If reports of its content and intent are correct, this law is a shockingly regressive law,” said WCC General Secretary Rev. Olav Fykse Tveit. “It would be a clear violation of freedom of expression, that is critical for those who want to visit Israel, for those who have to live under the occupation, and for those who want access to the Palestinian territories. It is also a significant violation of freedom of religion. It is precisely because of our Christian principles and teachings that we in the World Council of Churches find the purchase and consumption of goods produced in Israeli settlements in the occupied territories immoral, and it is for the same reason many churches and Christians around the world choose to divest from companies that profit from the illegal occupation.”

Tveit observed that, if strictly applied according to its reported terms, “this new legislation would have the effect of barring representatives of many churches around the world from entering Israel, from accompanying sister churches and fellow Christians in the region, and from visiting the holy places for Christians. This potentially impacts the religious freedom of many Christians around the world, and harms Christians in Israel and Palestine. It could mean that I cannot, as general secretary of the WCC, visit our member churches in Israel and Palestine anymore, nor go to the holy sites.”

The WCC – whose 348 member churches represent more than 560 million Christians globally – has encouraged its member churches to consider in their own contexts appropriate non-violent means of opposing the occupation and of working for a just peace in Israel and Palestine according to their own moral principles and teachings. The WCC has a specific and longstanding policy inviting member churches to boycott Israeli settlement products and to reconsider their investments from the same perspective, and many of them have made statements and taken actions accordingly.

“The WCC affirms and supports Israel’s right to exist, categorically rejects violence as a means of resolving the conflict, and has described anti-Semitism as a sin against God,” Tveit stressed. “But we, together with the United Nations and the vast majority of the international community, consider Israel’s 50 year-long occupation of the occupied Palestinian territories as illegal. And on this basis the WCC has encouraged boycotting goods from Israeli settlements in the occupied territories, divestment from companies that benefit from the occupation, investment in Palestinian enterprises that can stimulate the local economy, but not a general boycott of or sanctions against Israel.”

“The WCC seeks an equal measure of justice and dignity for all people, with a just peace for Israelis and Palestinians alike,” Tveit continued, “but this legislation represents a form of isolationism that cannot be in Israel’s best interests as a member of the international community, let alone of the people of the region. It is a critical shift in the way Israel relates to the rest of the world, and also in their role as guardians of holy places for three religions. I hope and pray it will not prove to be the government’s actual policy and practice.”

Church of England’s first female diocesan bishop releases film to help ex-offenders

Thu, 03/09/2017 - 1:51pm

[Anglican Communion News Service] Bishop Rachel Treweek, the Church of England’s first female diocesan bishop has spoken of her hope of helping women ex-offenders rebuild their lives and self-esteem in a new short film recorded to mark International Women’s Day earlier this week.

Full article.

Mothers’ Union calls for women’s voices to be heard in peace, reconciliation

Wed, 03/08/2017 - 4:34pm

To coincide with International Women’s Day, the Mothers’ Union has issued a statement urging more involvement for women in peace negotiations.

Full statement, via Anglican Communion News Services.

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