[Episcopal News Service — Hong Kong] Presiding Bishop Michael Curry preached to a standing room only crowd that overflowed into the courtyard at St. John’s Cathedral in Hong Kong’s central business district on Feb. 19.
Curry is on his first official visit to Asia since his July 2015 election as presiding bishop and primate of the Episcopal Church. Hong Kong was the second stop on a four-country tour that includes the Philippines, China and Taiwan.
[Episcopal News Service] Standing alongside the road in Solen, North Dakota, Feb. 17 and looking out over the Cannonball River, the Rev. John Floberg declared the weather too hot.
“It’s 43 degrees,” he said during a telephone interview, as a car sped by at midmorning.
The day before the temperature was above 50.
Weather like that is enough to speed the melting of the more than 40 inches of snow that have fallen on the Standing Rock Sioux Nation this winter. It prompts predictions of ice jams in the Cannonball River next week. It’s enough to hasten the cleaning up and breaking down of the Oceti Sakowin protest camp that has been filled with people there to protect the waters of the Missouri and Cannonball from what they see as the threat of pollution from the nearly complete Dakota Access Pipeline.
Federal and state officials, as well as the tribe, have set Feb. 22 as the latest date for the camps to close. Reducing the size of the camps, or relocating them, has been a multi-week effort. Tribal officials earlier had said that the harshness of the winter made the camps unsafe. Now, they are worried about the safety of the several hundred still camped there when the snow melts and the Missouri and Cannonball run high. They are also worried that floodwater will sweep debris from the camps into the rivers, polluting them when the ultimate goal of the encampment was to prevent pollution. And, they are worried about talk of last stands and people staying until the bitter end.
However, Oceti Sakowin residents have been cleaning up the land and there is a systematic plan for that work. Camp residents and officials who wanted access to the camp to judge how much clean-up work remains held a tense meeting Feb. 16. Floberg and others are concerned about this next round of attempts to shut down the camps, hoping for a peaceful reaction from both officials and residents. What some call an over-militarized law enforcement response and instances of provocation by self-described water protectors at times have marred the months-long encampment.
Oceti Sakowin is flooded this week. Water is standing on the camp’s frozen ground. Just “squishy under your feet” in some places, said Floberg, but close to a foot of water in other places.
— The Bismarck Tribune (@bistrib) February 15, 2017
It is just enough to make the ground muddy but not enough to bog down the skip steer that he is using to help in the cleanup. Floberg, using the small, engine-powered machine with lift arms to move heavy loads, has recovered about 5,000 pounds of donated but unclaimed rice and another 5,000 pounds of flour that are salvageable for reservation food pantries. He loads such material into a trailer hitched to his pickup, which he drives in four-wheel drive low gear through 8 inches of mud up the hill to the highway.
“You keep feeling for momentum, but you don’t want to start spinning your wheels,” said Floberg, priest-in-charge of Episcopal Church congregations on the North Dakota side of Standing Rock, who added that “all of these skills I learned in seminary.”
The Episcopal Church has advocated with the Sioux Nation about the Dakota Access Pipeline 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 that gathered near the proposed crossing. That work and everything else that followed, Floberg said, “is our vocation as Christians.”
The work does not come without risk, he said, especially to the Episcopal Church’s reputation. “There is a risk to the reputation to our congregations in predominantly white communities around the state; how they will be viewed because of the actions we take here on Standing Rock,” Floberg said.
Then there are the practical implications of that risk. For instance, an engineer from the local power cooperative has been slow to help Episcopalians install an array of solar panels purchased with a United Thank Offering grant because he is “upset with the Episcopal Church for having gotten involved in this protest.”
Moreover, Floberg said, the Episcopal Church’s long-standing ministry to, among and with the people on Standing Rock has paid a price. “There’s only so many hours in the day so who’s not getting visited in the hospital?” he explained. “What else is not being accomplished or attended to that otherwise would have been?”
Floberg said he continues to be grateful for the support the local Episcopal community has gotten from the wider church in terms of both solidarity and donations.
The work of the Episcopal Church and local Episcopalians is taking place against the backdrop of a constantly changing legal and political landscape. The Army on Feb. 17 formally ended a month-old environmental impact study of the pipeline’s disputed crossing. That study was eight days old when newly inaugurated President Donald Trump called for a rapid completion of the pipeline. The Army gave Texas-based developer Energy Transfer Partners permission for the crossing on Feb. 8.
The remaining work on the pipeline involves pushing pipe under the Missouri River at Lake Oahe just north of the Standing Rock Reservation. The pipeline company set up a drill pad very near the proposed crossing point, which is upstream from the tribe’s reservation boundaries. The tribe has water, treaty fishing and hunting rights in the lake. Workers have drilled entry and exit holes for the crossing, and filled the pipeline with oil leading up to the lake in anticipation of finishing the project, according to the Associated Press.
The Standing Rock and neighboring Cheyenne River Sioux also are fighting the pipeline work in court, with the next hearing set for Feb. 28. Standing Rock officials have been saying for weeks that they must wage the fight against the pipeline in the courts, not on the land in North Dakota.
“Don’t confuse the Camp with the movement or its goals,” Floberg said in a Feb. 16 Facebook post. “Keeping the Camps open was never the goal. Keeping clean water is the goal. In this particular place and time, respecting Treaty Obligations is the main road to that goal.”
Related to the changing venues for the movement, Standing Rock has called for a March 10 march in Washington, D.C. Organizers are still working out the details but the plan is for people to gather on or near the National Mall and march to a place near the White House.
Floberg is amplifying the tribe’s call by asking Episcopalians to join that march. He has established a Facebook page, Standing Rock Rocks the Mall, where details will be posted. Floberg is also organizing a prayer service for the night before the march at Washington National Cathedral. Advocacy in congressional offices is also part of the plan.
The 1,172-mile, 30-inch diameter 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, where it will be shipped to refineries. The pipeline was to pass within one-half mile of the Standing Rock Reservation, and 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. Energy Transfer Partners says it will be safe and better than transporting oil by truck or railcar.
Also on Feb. 17, CalPERS, the $300 billion California public employee pension fund, said it joined more than 120 other investors in calling on banks funding the pipeline to get it routed away from Native American land.
“We are concerned that if DAPL’s projected route moves forward, the result will almost certainly be an escalation of conflict and unrest as well as possible contamination of the water supply,” the letter says. “Banks with financial ties to the Dakota Access pipeline may be implicated in these controversies and may face long-term brand and reputational damage resulting from consumer boycotts and possible legal liability. As major shareowners of these banks, we are very concerned about the financial risks this poses to the investments we oversee and to those whom we serve as fiduciaries.”
The list of banks and investors, including four New York City public employee pension funds and a number of religious groups, is here. In all, the signatories control a total of $653 billion in assets.
– The Rev. Mary Frances Schjonberg is senior editor and reporter for the Episcopal News
A Rede Ambiental da Comunhão Anglicana lançou um material voltado para uso durante a Quaresma/Domingo de Ramos. Consiste em “Reflexões sobre a Água da Vida: Meditações para os Cinco Domingos da Quaresma e o Domingo de Ramos” e o “Calendário de Jejum para a Quaresma”.
Os recursos em português foram partilhados generosamente pela Rede Lusófona da Comunhão Anglicana e tem apoio do Wather Justice/Trinity Institute 2017 & Trinity Church Wall Street.
[Episcopal News Service] If an appreciation for history warms your heart along with the Holy Spirit on Sunday morning, there are a few things to know before worshiping at the Falls Church.
First of all, there are two Falls Churches. The city of Falls Church, Virginia, was incorporated after the Episcopal church that gave it the name. The congregation predates the Revolutionary War and worships in a church built in 1769. It was designed by James Wren, an architect whose name can be found on a plaque embedded in the brick walkway leading up to the church door.
And, the church was built by skilled but enslaved laborers – an longtime omission in the church’s history that recently was corrected with a second plaque honoring those slaves and offering “gratitude and repentance.”
“It was an opportunity to say more than to just acknowledge,” said Nikki Henderson, one of the leaders of the effort to identify slaves’ role in the church’s early years. “It was an opportunity to say something about the institution that put them in the position to be forced laborers.”
It also follows broader efforts by the Episcopal Church to emphasize racial reconciliation and come to grips with the church’s past complicity in slavery and racism.
Bishops and deputies began discussing racism as early as the 1976 meeting of General Convention. A resolution approved at the 1991 General Convention committed the church to “addressing institutional racism inside our Church and in society,” and a 2000 resolution renewing that commitment for another nine years lamented “the historic silence and complicity of our church in the sin of racism.” The issue of racism has been discussed at every subsequent General Convention.
The Falls Church was eager to end “the historic silence.”
“Racial reconciliation is a huge part of living out our baptismal covenant, and that’s what drives so much of our identity here,” said the Rev. John Ohmer, rector of the church.
He said the congregation and community have enthusiastically supported efforts “not to run from our history but to own that part of our history that was slaveholding, and then to own the fact that racism in our country – systemic racism, church racism, individual racism are still very much with us.”
Henderson and a team of volunteer researchers at the church spent several years trying to bring the slaves who build the church out of anonymity. There were no clear-cut records attributing the church construction to slave labor, but the researchers found enough evidence to reach that conclusion with confidence.
“It’s right up under the surface, and like many historical facts during that time, because of the sensitivity of it, you’re not going to find a document that says (it), so you have to take an educated guess,” she said.
The project stemmed from Henderson’s conversation years ago with a woman at the church who had some initial information that pointed to the true story of the building. With the help of a church archivist and the Tinner Hill Heritage Foundation, which Henderson and her husband lead, more documentation began painting a clearer picture.
A labor shortage was one key detail. Just as free and enslaved Africans built the White House later in the 18th century because other workers couldn’t be found to do the job, Henderson’s team discovered that Wren was unable to recruit men to build the new Falls Church despite advertising in a local newspaper.
He eventually decided to build it himself, Henderson said. Such a project would be too much for one man to accomplish.
The church researchers also found Wren’s will, which revealed he had 23 slaves who were given to his wife after he died. One was identified by name, Charles, and said to be a skilled laborer. Furthermore, slaves at that time were known for their brick-making skills, another detail supporting the conclusion of the researchers.
Now the contributions of those enslaved laborers are being fully acknowledged. The new plaque was dedicated in a ceremony Feb. 11, and it rests right alongside the plaque honoring Wren.
“With gratitude and repentance we honor the enslaved people whose skills and labor helped build the Falls Church,” the new plaque reads.
Ohmer emphasizes “repentance,” saying church members felt “apology” would not have been a strong enough word. That quest for repentance is one that has been adopted by the Diocese of Virginia in its racial reconciliation efforts.
“By expressing repentance and by naming with gratitude ‘the enslaved people’ who helped build their church, the clergy and parishioners of The Falls Church have not only corrected an error of omission, they have committed themselves to further acts of reconciliation,” said Aisha Huertas, the diocese’s intercultural ministries officer. “As a diocese and as a community of faith, that’s precisely what all of us are called to do, both within our own walls and in the broader community.”
The experience has strengthened Henderson’s appreciation for Falls Church Episcopal.
“It’s a wonderful congregation,” she said, adding, “I am African American and the church is predominantly white, and I feel strongly that part of our racial divide is because we don’t know each other.”
Henderson, 68, joined the church a few years ago partly out of her interest in bridging that divide, with a nod to Martin Luther King Jr.’s observation that 11 a.m. Sunday is America’s most segregated hour.
“We’ve talked about healing the racial divide,” Henderson said. “I think we need to broaden that range.”
– David Paulsen is an editor and reporter for the Episcopal News Service. He can be reached at firstname.lastname@example.org.
[Anglican Communion News Service] The Archbishops of Canterbury and York have written to members of the General Synod of the Church of England setting out the next steps following this week’s vote at Synod not to “take note” of a report on marriage and same-sex relationships.
“First, we want to be clear about some underlying principle,” they said. “In these discussions no person is a problem, or an issue. People are made in the image of God. All of us, without exception, are loved and called in Christ. There are no ‘problems’, there are simply people called to redeemed humanity in Christ.”
[Episcopal News Service – Accra, Ghana] Most Episcopalians and Americans know the United States’ history of slavery, and how Union and Confederate soldiers fought a bloody civil war opposing and defending it. But lesser known is the horrific story that preceded slaves’ journey to the New World; a journey that carried them from Africa to plantations and cities in the Americas and the Caribbean.
In late January, Presiding Bishop Michael Curry led a reconciliation pilgrimage for bishops and Episcopal Relief & Development friends and supporters to Ghana. The pilgrims visited cities and sites critical to understanding the trans-Atlantic slave trade, and Episcopal Relief & Development partners and programs working to improve Ghanaians’ lives.
It was a pilgrimage that the presiding bishop described as akin to going home.
“I was really thinking of it as a kind of ‘homecoming’ for me as an African-American, as someone born and reared in the United States. Whenever I’ve come back to Africa, whether east, central or west, I’ve often had that strange feeling like I was coming to a land that knew me before,” he said, while standing in the courtyard of Elmina Castle, a castle built by the Portuguese in 1482.
“But this time, knowing we were coming to the place of [initial] enslavement, of embarkation, where the slaves began their journey through the middle passage … knowing that was like returning to the roots of who I am. And when you go back to your roots, you’re really going home.”
From Accra, Ghana’s capital, the pilgrims flew north to Tamale and boarded a bus that took them further north to the Upper East Region, where they spent a morning walking the paths of Pikoro Slave Camp, the same paths walked by an estimated 500,000 enslaved people between 1704 and 1805. Newly captured slaves from Mali and Burkina Faso were brought to the camp where they were chained to trees, where they ate one meal a day from bowls carved into rock, and where the process of stripping them of their humanity commenced. Slaves were marched from Pikoro 500 miles south to one of 50 castles on Africa’s west coast, 39 of them in Ghana, where they were held in dungeons, standing and sleeping in their own excrement, before their captors loaded them onto ships bound for the New World. The pilgrims traced that journey, as well, flying back to Accra and boarding a bus bound for the coast.
“In so many ways this pilgrimage has birthed reconciliation for those of us who participated as we’ve been reconciled with one another and been formed in beloved community,” said the Rev. Stephanie Spellers, the canon to the presiding bishop for evangelism, reconciliation and creation. “Reconciliation with our history and with the slave trade and the ways that so many were implicated in it and suffered because of it, and reconciliation because what we’ve seen through the work of Episcopal Relief & Development, that history does not have to define the way as we as church show up today in Ghana and around the world.”
The Church of England and the Episcopal Church were complicit in the slave trade, with many Episcopalians owning slaves and profiting from the slave trade and its ancillary trade in raw materials – rum, sugar, molasses, tobacco and cotton. The “middle passage” worked as a triangle: Ships sailed from Europe with manufactured goods to Africa where the goods were exchanged for slaves that were captured in other African countries. Those slaves were sent to the Caribbean, where some worked on plantations; others were taken to North and South America along with sugar and molasses, where they were again sold. Ships then carried commodities, such as coffee, rum and tobacco, to Europe to sell and process, then sailed back to African where slave traders swapped goods for more slaves and continued the triangular journey.
The Portuguese, the Dutch and the British, all at one time or another, occupied the castles and controlled the trans-Atlantic slave trade. An estimated 12 to 25 million Africans passed through Ghana’s ports to be sold as slaves in the United States, Latin America and the Caribbean.
Britain abolished the slave trade in 1807 and in 1834 declared owning slaves illegal. U.S. President Thomas Jefferson in 1808 signed a law prohibiting the importation of slaves but slave ownership continued until 1865 and the passage of the 13th Amendment.
Even though Anglican and Episcopal churches later participated in and sometimes led the abolitionist movement, the churches and individual Anglicans and Episcopalians benefited from the slave trade. The 75th General Convention in 2006 sought to address the church’s role in slavery. In 2008, the Episcopal Church formally apologized for its involvement in slavery and the trans-Atlantic slave trade.
Slavery’s legacy is “not only race,” said Curry, but the contradiction that the American republic was founded on democratic principles and the idea that all are created equal.
“Bearing the language of the equality of humanity, though not fully living into it yet, that was a living contradiction … America has struggled to resolve. A civil war happened because it was unresolved,” he said. “And all the struggles after that, Reconstruction, the rise of Jim Crow segregation, the emergence of the civil rights movement … a lot of the tensions and divisions that you see in American society now, some of their origins are traceable to the fact that in our [nation’s] originating DNA, the issue of freedom and slavery was not resolved, human equality was not fully resolved. Although they [the Founding Fathers] were headed in the right direction, they weren’t quite there.”
When Thomas Jefferson wrote “that all men are created equal” in the Declaration of Independence, he owned slaves; other Founding Fathers owned slaves; President George Washington owned slaves; slaves also served Presidents James Madison, James Monroe, Andrew Jackson, William Henry Harrison, John Tyler, James Knox Polk and Zachary Taylor. Slave labor helped build the White House in Washington, D.C.
This legacy of contradiction, of inequality and racism, that Americans and Episcopalians, black and white, continue to live with today is a legacy the Episcopal Church seeks to confront through its racial reconciliation work.
In 2015, General Convention passed a budget that emphasized racial reconciliation, something Curry has focused on and has asked the church to work on since his installation as presiding bishop in November 2015.
Slavery’s legacy is also something Upper South Carolina Bishop Andrew Waldo, who grew up in the Jim Crow South and has studied his family’s history, grapples with in his life.
“I come from a family that has been in this country for a very long time, many generations of Virginia, South Carolina, Mississippi slaveholders, probably two dozen Confederate officers, naval infantry, cavalry, the whole works,” said Waldo in an interview at Cape Coast Castle, another slave castle not far from the one in Elmina.
Waldo made these discoveries while studying his family’s genealogy, not because his parents discussed it. He began to discover how deeply involved his family was in enslaving people. Ancestors owned plantations in Virginia and southern Mississippi, and his great-great-grandfather likely attended an Episcopal church alongside Jefferson Davis, who served as president of the Confederacy during the Civil War.
“I realized that if I was going to be faithful to God’s call to me as a reconciler, then I couldn’t let that history just lie there, that I was going to be somebody finding ways to heal, to repair, to reconnect,” said Waldo, saying that the reconciliation pilgrimage added a sense of urgency to his work.
“When you see how many hundreds of thousands, millions of people came through these places, and sat in those dungeons,” he said, to arrive in the United States to meet the master’s whip, to be baptized and be stripped of their names. “I can only be certain that my ancestors did that to people, so I had to shift course for my family.”
Waldo also is shifting the course in his diocese, where six years into his episcopacy, after he’d gotten a sense of “the lay of the land,” he’s initiated a race and reconciliation committee. The 13 members of the committee came from among 40 people, all with “deep stakes” in the conversation, who applied for an appointment.
Through personal stories, including Waldo’s own, Upper South Carolina Episcopalians are beginning to confront racism and slavery’s legacy in their lives and communities. The same thing is beginning to happen on a deeper level across the Episcopal Church, which is why Oklahoma Bishop Ed Konieczny, after joining an Episcopal Relief & Development reconciliation pilgrimage in 2016, suggested one particularly for bishops.
Konieczny initiated a conversation with Robert Radtke, president of Episcopal Relief & Development, asking if the presiding bishop had been on a pilgrimage to Ghana; a year later Curry was leading one.
“Michael Curry had just been elected presiding bishop and one of his big priorities is racial reconciliation … what I was saying to Rob was that as a privileged white male bishop of the Church who was being asked to speak out about racial reconciliation as a voice of reconciliation, I didn’t feel I had the authority to do that because I come from a different place,” said Konieczny, who grew up in Orange County, California, and had a 20-year law enforcement career before the priesthood.
“I still don’t have the authority, but this trip gives me a story to tell about my own reconciliation of who I am, how I have been part of the racial strife and discord in our country. … I remember growing up the way the adults around talked about blacks and the words they used,” he said. He shared the story about how when his police station was first integrated, his colleagues refused to dress alongside the black officer in the locker room.
The Ghana pilgrimage, he said, made him realize everything he’d been taught about slavery and racism was wrong.
“I wasn’t given the truth, and then it was just the collision of my world and this other world and the recognition that I’m a racist. Hopefully a recovering racist, but yeah, whether I was overtly involved, or whether I condoned, ignored or contributed to things that were done or said, the way people acted, I think puts me in a place now where I have at least something to say and I can raise the questions and people can at least reflect and search in their own lives,” said Konieczny.
The pilgrimage challenges each participant’s preconceived notions about slavery and the trans-Atlantic slave trade.
“The narrative that so many of us have come up with was that the great evil of slavery was actually being a slave, actually being someone held like an animal on a plantation,” said Spellers, whose great-grandmother was a slave. “I had no idea the gravity and the depth of the suffering that occurred before anyone even got to the slave ships or got to Cape Coast, how many died on the way.
“One of the members of our group said, ‘This was the African Holocaust, wasn’t it?’ And I realized it was. Again, it helps me to understand why race is so hard for us to work within America, why it keeps coming back up … because there’s still so much we’ve not talked about.”
The Church can offer a safe place to have difficult conversations, conversations that may involve pain, uncertainty and ambiguity, but conversations that are bathed in a mutual love and care for one another, a safe place where we can all share honestly and move into the future, said Curry.
“My hope is that this journey will help us reclaim and reface a common history that we have, a painful past, not for the sake of guilt, and not for the sake of wallowing in the past, but for the sake of us, black, white, red, yellow and brown, finding ways to face our past and then turn in another direction and create a new future,” he said, quoting the words of the poet Maya Angelou: “The history, despite its wrenching pain, cannot be unlived, but if faced with courage need not be lived again.”
“That’s our goal and that’s how the past is redeemed and a new future is claimed,” said Curry. “And that is the task of the Episcopal Church.”
– Lynette Wilson is an editor/reporter for Episcopal News Service.
[Episcopal News Service – Accra, Ghana] It’s not uncommon to see women using donkeys to plow fields during the growing season in Ghana’s Upper East Region. Donkeys, it turns out, are easier to manage than bullocks, and when hitched to a plow, women can manage them on their own.
“As in any part of the world, there’s a very defined season for planting and growing, and giving women cows so that they could plant with the men wasn’t workable,” said Lindsay Coates, a development professional and an Episcopal Relief & Development board member. “Finding an alternative to bullocks, an animal that women could work, and then supporting them in their efforts is an example of development that is grounded in local experience and local assets.”
The “donkey program,” as it’s called, was just one of the asset-based community development programs operated by the Anglican Diocesan Development and Relief Organization and supported by Episcopal Relief & Development that a group of pilgrims studying the trans-Atlantic slave trade and reconciliation visited last month in Ghana’s Upper East Region.
Episcopal Relief & Development began pilgrimages to Ghana in 2010; pilgrimages are intentionally structured to look at the development and the reconciliation piece, said Rob Radtke, president of Episcopal Relief & Development.
“Development and reconciliation work are about repairing relationships and restoring God’s Kingdom in the world,” he said. “It’s clear that throughout all of Africa many millions of people were kidnapped, and you ask yourself the counterfactual question of ‘what would Africa be like had the slave trade not happened?’ What would Africa’s present be like if that hadn’t happened in the 17th, 18th and 19th centuries?’
“The philosophy that we have in our development work is about repairing and ‘healing a hurting world.’ ”
One of the pilgrims’ first stops in Ghana was to Episcopal Relief & Developments office in Ghana, from which staff officers have operated its NetsForLife malaria prevention program across. They later traveled north to Tamale, and then on to Bolgatanga, where the Diocese of Tamale’s Anglican Diocesan Development and Relief Organization is based.
“The groups that come are unique and add dimension to our ministry,” said the Rt. Rev. Jacob Ayeebo, bishop of the Anglican Diocese of Tamale, upon welcoming the pilgrims.
ADDRO, he explained, began in 1971 as a small project to support farmers. From there it moved to supporting communities; later the church recognized the need to consolidate its development work and incorporated as a nongovernmental organization in 1998 with an independent board of governors. ADDRO and Episcopal Relief & Development became partners in 2006.
ADDRO operates an integrated health program in six regions, providing education on treatable illnesses, including malaria, diarrhea and acute respiratory diseases; in partnership with Ghana’s department of health, it distributes malaria nets treated with insecticide; and its staff works on gender issues, including advocating for widows’ rights, empowering women through a savings and loan program and the donkey program; and providing families with animals to raise for food and income.
In the case of the donkey program, through affordable credit and training, women acquire a donkey, plow and cart, along with improved seeds and fertilizer. Instead of using traditional hand tools in the field, women farmers learn how to properly care for their animals and apply new farming and business techniques to help increase productivity.
Because of this innovative program, women sell their produce at the local market. They also earn additional income by renting out the cart to carry supplies for others in the community.
Like Coates, Sharon Hilpert, a former Episcopal Relief & Development board member, was impressed by the donkey program and Esther, one of the program’s participants.
“She [Ester] was just beaming as she stood alongside her donkey and she named it ‘God Be With Her’ because she believes that this donkey coming to her is part of God’s goodness,” said Hilpert.
Esther grows vegetables, rice, millet and corn for her family and to sell in the market.
“With the income she earns from her crops, she can pay her children’s school fees,” said Hilpert.
The success of the savings-and-loan, donkey and basket weaving programs all create conditions where people can become empowered.
“We don’t empower people; people seize empowerment,” said Radtke. “What we help them to do is to own their own agency, and that, I think, is one of the real markers of Episcopal Relief & Development, that it’s not us doing to, it’s us creating a context, providing information and technical support that unlocks the abundance that exists in these places.
“These are some of the poorest places in the world and yet we see savings circles where people are using their own resources and creating economic vibrancy with their own assets. We provide a framework and an approach and some guidelines and some training about that, but it’s growing by the local resources.”
Coates said she thinks Episcopal Relief & Development is a leader for its focus on asset-based community development.
“Episcopal Relief & Development is very intentionally grounded in local structures. That has become fashionable in the last 10 years, but this has been the business model for a very long time. The partnerships with the Anglican Communion and the working through existing faith partners really creates that local ownership,” said Coates. “And it’s not building something new locally, it’s taking what exists locally and really supporting it in a respectful and sustained way. Episcopal Relief & Development is ahead of the curve in doing that work.”
– Lynette Wilson is an editor/report for Episcopal News Service.
[Episcopal News Service] The four hate-filled words were gone almost as quickly as they were discovered, scrawled across a sign and a wall at Church of Our Saviour in Silver Spring, Maryland, on the first Sunday after November’s presidential election.
The Rev. Robert Harvey said the church waited long enough that day for authorities to take pictures of the graffiti before removing any trace of the message – “Trump Nation Whites Only” – and responding with messages of love and welcome.
The church has not been targeted by any additional acts of vandalism, Harvey said, and surveillance cameras are being installed to improve security. But the sense of unease has only grown in this congregation since Donald Trump’s inauguration as president. About 85 percent of the church’s members are immigrants, many of them from West Africa and Latin America, and they have been particularly alarmed by two developments: Trump’s executive order restricting entry to the United States from seven Muslim-majority nations and reports of federal immigration raids in some U.S. cities.
“Right now, many of my members are afraid,” Harvey said. “Many of the people here realize how urgent this issue has become about their immigration status.”
That urgency has led to action. In response to the vandalism in November and the Trump administration’s moves on immigration this year, Our Saviour has joined with other churches in the area, as well as synagogues and mosques, to develop an interfaith alliance seeking solidarity against religious and racial hatred. Harvey, meanwhile, is developing contacts with both lawmakers and immigration attorneys to directly assist parish members in documenting their legal status.
And, Our Saviour is one of several churches in the Diocese of Washington considering becoming sanctuary churches that offer safe haven for immigrants facing deportation.
“It’s a very sobering time. People are organizing in a variety of ways,” Washington Bishop Mariann Budde said, adding that there is “strength in that solidarity.”
“The Episcopal Church is part of a larger movement here, and that’s a good thing,” she said.
The Episcopal Diocese of Washington extends into the Maryland suburbs around the District of Columbia and includes Silver Spring,
home to more than 70,000 people just north of the capital city. Our Saviour includes members from more than 50 countries, Harvey said, from Sierra Leone to El Salvador. The multicultural congregation has grown over the past decade even as white membership has declined, he said.
About 380 people now attend one of the parish’s three Sunday services, with significant growth at the Spanish-language service on Sunday afternoons.
Budde made a point to attend the afternoon service on Nov. 13, hours after Harvey called to notify her that someone had vandalized the red-brick wall in the church’s memorial garden and a sign advertising its weekly Spanish-language mass.
In a show of support, attendance at that Sunday’s afternoon service nearly tripled from the typical 100, and Budde spoke out against hate speech in comments to reporters after the service.
“I would call especially upon the president-elect and those who voted for him to separate themselves from acts of violence and hate that are being perpetrated in his name,” Budde said during the service.
That imperative resonated with Harvey. “I stand by that still,” he said this week, but he does not think Trump or his supporters have done enough to reject hate-filled rhetoric.
“Absolutely not,” he said. “Not even close.”
At a freewheeling and often combative news conference Feb. 16, Trump responded briefly to a reporter’s question seeking comment on racist comments made in his name, turning the focus instead to what his opponents have been saying.
“Some of the signs you’ll see are not put up by the people that love or like Donald Trump,” he said. “They’re put up by the other side. … It won’t be my people, it will be people on the other side.”‘Anxiety and uncertainty’
Budde said this week that Trump’s recent comments and executive actions on immigration are concerning.
“That does nothing to calm people’s fears or to assuage any doubt about the priorities of the administration,” she said. “I think it’s pretty obvious that in terms of the anxiety and uncertainty that immigrants feel in this county, it’s gotten worse since the president has taken office.”
Such uncertainty has prompted immigrants who attend Our Saviour to take precautions to ensure their residency status is secure, making sure their documentation is in order, Harvey said. Some are here with work permits, others green cards. Some may be married to American citizens but have not yet finished the citizenship process themselves. Others came to the country legally but may be at risk of deportation because of expired paperwork.
Harvey also said some parishioners reported seeing federal immigration agents in the Silver Spring area, in one case taking two people off a Metro bus.
In making contacts with immigration lawyers, he hopes some will provide pro bono assistance to parishioners, and he invited the immigrant support organization CASA de Maryland to speak at next month’s vestry meeting.
The Our Saviour vestry, at its Feb. 15 meeting, discussed becoming a sanctuary church, as other Episcopal churches around the country have. Sanctuary churches vow to help protect immigrants from imminent deportation, such as by providing shelter, clothing, food and legal support.
Budde said two congregations in the diocese have committed to becoming sanctuary churches, and four, including Our Saviour, are actively studying it. About a half dozen more have expressed interest in learning about the process.
Our Saviour’s vestry decided to wait another month before voting on whether to become a sanctuary church, but the issue of immigration and the Trump administration’s policies continue to motivate the church’s current outreach work toward immigrants.
“I was not aware of how critical this was going to be, but it certainly has changed the conversation quite a bit,” Harvey said.
– David Paulsen is an editor and reporter for the Episcopal News Service. He can be reached at email@example.com.
[Anglican Communion News Service] A South Sudanese Anglican Bishop has accused government soldiers of raping women and young girls. The Rt. Rev. Paul Yugusuk, of the Anglican Diocese of Lomega, quoted by local media, says he’s met several women who claim they were raped by government troops. “We do not know the exact number of women who were raped but we have five women and girls here in Juba Teaching Hospital,” he told reporters after visiting the victims earlier this week. “Most of them are underage girls and women.”
[Anglican Communion News Service] Resolving issues around human sexuality within the Anglican Communion is like threading a needle – and there is no one solution in sight at present, the secretary general of the Communion has told the Church of England Synod.
Archbishop Josiah Idowu-Fearon said the disagreements and struggles facing the Church of England were not unique to it but could not easily be resolved in some institutional or structural fashion.
“We are not up to the task of resolving them faithfully right now,” he said.
[Society for the Increase of the Ministry press release] The Society for the Increase of the Ministry announces the appointment of Courtney V. Cowart as its incoming executive director effective March 1. SIM’s current executive director, Thomas Moore, will serve with Cowart until his retirement from that position on SIM’s 160th birthday, October 2, 2017.
Cowart brings a wealth of experience in theological education and leadership development along with strong working relationships with Episcopal leaders and major foundations investing in formation. With her close understanding of SIM’s ministry, she expresses her enthusiasm for this new position and challenge.
“In its 160th year, the board’s vision for the Society for the Increase of the Ministry never mattered more: To build a diverse army of outstanding faith leaders with a strong public witness for the Episcopal branch of the Jesus Movement, and to lead a turnaround in funding theological education through significantly expanding scholarships for those consecrating their lives to God’s loving, liberating, life-giving presence in the world,” she said.
Part of Cowart’s work at SIM will be focused on long-range and strategic planning; she envisions developing a funding mechanism that equips all Christians to receive the training and formation to live out a baptismal call to ministry.
Cowart comes to SIM from the School of Theology of the University of the South, Sewanee, Tennessee, where she has served as the director of the Beecken Center and associate dean. At the Beecken Center she developed educational resources and networks for delivering resources for vocational discernment, leadership formation, and church renewal.
Her career in the Episcopal Church has been devoted to a vision of the church passionately engaged in the transformation of lives and society. Her thesis as a doctoral student at General Theological Seminary documented the ways nineteenth-century New Yorkers through voluntary societies sought to heal the spiritual and social wounds of their day. Later as a theological educator at GTS, she helped manage the ministry of St. Paul’s Chapel at Ground Zero. Her impact at Ground Zero led to a five-year deployment in New Orleans in the aftermath of Hurricane Katrina to steward the largest domestic grant ever made by Episcopal Relief & Development. After the completion of her work in New Orleans, Cowart was hired by the Fund for Theological Education to create new curricula for theological education programs and deliver them to the church on a national scale.
In this opportunity to lead SIM, the only organization raising funds on a national basis for support available to all Episcopal seminarians, Cowart sees potential for developing a funding mechanism that equips the baptized to receive the training and formation that can mobilize large numbers to live out their calls to ministry.
The Society for the Increase of the Ministry invests in theological education of Episcopal seminarians and in their formation as leaders to increase the ministry of the Episcopal Church. Since its founding in Hartford, Connecticut, in 1857, SIM has supported over 5000 seminarians with over $6 million in scholarships. In the current academic year, SIM is providing support to 48 students attending nine seminaries.
About his successor, Moore said: “Of SIM’s accomplishments of which I am most proud, attracting Courtney Cowart as my successor is at the top. We will be in the good hands of a proven leader.”
[Episcopal News Service] Archbishop of Canterbury Justin Welby issued the following statement Feb. 15 after the General Synod’s vote “not to take note” of a report by the House of Bishops on marriage and same-sex relationships:
No person is a problem, or an issue. People are made in the image of God. All of us, without exception, are loved and called in Christ. There are no ‘problems’, there are simply people.
How we deal with the real and profound disagreement – put so passionately and so clearly by many at the Church of England’s General Synod debate on marriage and same-sex relationships today – is the challenge we face as people who all belong to Christ.
To deal with that disagreement, to find ways forward, we need a radical new Christian inclusion in the Church. This must be founded in scripture, in reason, in tradition, in theology; it must be based on good, healthy, flourishing relationships, and in a proper 21st century understanding of being human and of being sexual.
We need to work together – not just the bishops but the whole Church, not excluding anyone – to move forward with confidence.
The vote today is not the end of the story, nor was it intended to be. As bishops we will think again and go on thinking, and we will seek to do better. We could hardly fail to do so in the light of what was said this afternoon.
The way forward needs to be about love, joy and celebration of our humanity; of our creation in the image of God, of our belonging to Christ – all of us, without exception, without exclusion.
[Anglican Communion News Service] A report from the Church of England‘s House of Bishops about marriage and same-sex relationships has received a significant setback in a vote at the General Synod in London. It is an embarrassing symbolic rejection of the bishops’ report which had stated that there should be no change in the church’s teaching while calling for a “fresh tone” on the issues. Speaking before the vote, the Archbishop of Canterbury said he believed passionately that the report that had been worked on and struggled with was a roadmap and he promised the church would find a new “inclusion.”
[Diocese of Northern California] More than 180,000 Northern California residents were ordered to evacuate on the afternoon of Feb. 12, after officials said the emergency spillway from the Oroville Dam might fail.
The first tweet from the California Department of Water Resources came in at 4:24 p.m. and sketched the situation in the darkest of tones: “EMERGENCY EVACUATION: Auxiliary spillway at Oroville Dam predicted to fail within the next hour. Oroville residents evacuate northward.” The evacuation orders spread to several other townships and counties, snarling traffic on the highways as people fled.
EMERGENCY EVACUATION: Auxiliary spillway at Oroville Dam predicted to fail within the next hour. Oroville residents evacuate northward.
— CA – DWR (@CA_DWR) February 13, 2017
Although officials backed off their most dire predictions later that night, many residents were still stuck in shelters, not sure when they could return home.
Episcopal Church members who didn’t have to heed evacuation notices rallied to be present for those fleeing a potential disaster, with waiting and anxiety being some of the worst aspects of the situation.
And for some, it wasn’t the first time they were fleeing from disaster.
The Rev. Richard Yale, rector of St. John the Evangelist in Chico, which was designated an official evacuation center, posted on Feb. 13 in the morning on his Facebook page: “Putting a crisis in perspective: one of our Iraqi guests mentioned that being evacuated because of the spillway at the dam doesn’t quite compare to having to flee Baghdad because terrorists threaten to kill your family.”
The Oroville Dam, which is the tallest in the United States, is one of the main features of California’s water system. It stores 3.5 million acre-feet of water, which is used for irrigation and drinking water from northern to southern California. Water crested over the emergency spillway on Feb. 11 for the first time since the dam was opened 48 years ago, according to the Sacramento Bee.
For a while, officials thought they had it under control. But then they found that the emergency spillway had eroded, raising concerns that it could fail and trigger an uncontrolled release of water. The dam is about two hours north of Sacramento, though officials said so far there was no “imminent threat” to California’s capital city.
On Tuesday afternoon, residents were allowed back to their homes after officials deemed the risks “have been significantly reduced.”
Yale said that though there had been some chaos, there also had been great ecumenical support. “There’s been real sharing and caring and openness,” he said.
St. John’s didn’t lack for food and necessities like baby formula, thanks to the local Presbyterian church, but there was a shortage of cots to accommodate the 40 people or so who slept at the church on Feb. 12.
One St. John’s parishioner, who had been homeless but found permanent housing with the church’s support, spent hours throughout the night locating cots for the evacuees, until Yale finally sent him home to rest.
“It’s those angel moments,” he said, that kept him going through a long night.
Northern California Bishop Barry Beisner, who had been in touch with clergy and lay leaders in the affected region throughout the evacuation, wrote to his diocese asking for prayers: “As I write this Monday morning, at least one of the towns evacuated last night has had the order lifted, and some of the nearly 200,000 displaced last night will soon be home.
“But major disruption is still an issue in many lives right now, and uncertainty still looms, as assessing/repairing damage to the dam continues,” Beisner wrote.
The Rev. Gary Brown, deacon at Emmanuel Episcopal Church in Grass Valley, reached by phone, said that he was manning a coffee and tea station at the Nevada County Fairgrounds. About 500 people were at the center, Brown said.
“It’s hard,” Brown said. “There’s a lot of sad faces and apprehension. … They didn’t have time to get the things they would like to have taken.
“It’s the little things,” Brown said, recalling one man who left so fast he didn’t have time to retrieve a leash for his dog. So a parishioner from Emmanuel fetched rope from his car for an improvised leash.
The Rev. Terri Hobart, rector of St. Luke’s Episcopal Church in Woodland said she had checked in with the Red Cross shelter at the Yolo County Fairgrounds and they were set with everything they needed, for the time being.
“People at the fairgrounds are tired, they’re shocked,” she said. “If they slept, they slept on cots in a huge room. Everybody is just waiting to see what’s going to happen.”
The disaster coordinator for the diocese, Margaret Dunning, said that now was not the time when people should send in food and other things because the Salvation Army was there to provide food and basic necessities.
“We need to hang on, pray and wait to see what goes on,” Dunning said.
By Feb. 13, water releases from the dam had lowered the level of the lake and the erosion appeared to be contained.
There’s still concern, not only about the erosion, but also about another storm system that’s due to move into the area later in the week.
Hobart said she was hopeful that the evacuees would get to go home soon.
“And if not, we’ll figure out what they need and get it to him,” she said.
-Paula Schaap is the Diocese of Northern California’s communications director.
Durante a última reunião do Conselho Consultivo Anglicano, realizada em Lusaka, Zambia, foi aprovada uma resolução criando um Programa denominado de Discipulado Intencional para ser adotado na Comunhão Anglicana. O Objetivo deste programa é capacitar o povo anglicano a assumir de forma mais profunda o espírito do seguimento a Jesus, assumindo um seguimento radical da Boa Nova e compartilhando esta Boa Nova com todas as pessoas.
É um chamado à renovação do compromisso com o anúncio do Evangelho de Jesus e que tem como elemento motivador um documento base de 150 páginas, apresentado perante o ACC.
A partir da aprovação dessa resolução o escritório da Comunhão Anglicana em Londres está implementando um grupo de trabalho Internacional para implementar essa iniciativa. Nossa Província se sente honrada pelo convite à Revda Tatiane Ribeiro para fazer parte desse grupo que se reunirá no próximo mês de Abril, em Londres, para iniciar este importante trabalho. O convite foi encaminhado ao Primaz que concordou com a solicitação encaminhada pelo Diretor de Missão do escritório da Comunhão Anglicana. O bispo da diocese anglicana de Brasilia, dom Maurício, também concordou com a consulta que foi formalizada pelo escritório em Londres.
A Revda Tatiane é clériga da Diocese Anglicana de Brasilia e também Coordenadora do GT Juventude da Província. Desejamos Revda um profícuo trabalho e que o trabalho desse grupo represente um importante subsidio para ajudar a Comunhão Anglicana na implementação da Missão e do Discipulado.
++Francisco, Santa MariaPrimaz do Brasil
[Anglican Communion News Service] Archbishop Mouneer Hanna Anis, primate of the Anglican Province of Jerusalem and the Middle East, has described U.S. President Donald Trump’s decision to restrict entry to the United States from seven Muslim-majority nations as a “naive” solution based on “generalization and discrimination.” He also criticized the decision to prioritize the refugee applications of Christians in the Middle East.
[Anglican Communion News Service] Archbishop of Canterbury Justin Welby has addressed the rise of far-right politics, the election of President Trump and Britain’s decision to vote to leave the European Union in his presidential address at the start of the Church of England’s General Synod.
[Episcopal News Service – Accra, Ghana] Presiding Bishop Michael Curry preached Jan. 22 during a service at Cathedral Church of the Most Holy Trinity in the Anglican Diocese of Accra.
Curry is leading a weeklong Episcopal Relief & Development pilgrimage focused on reconciliation to Ghana Jan. 20-28, visiting cities and sites critical to understanding the trans-Atlantic slave trade and Episcopal Relief & Development partners and programs working to improve Ghanaians’ lives.
[Episcopal News Service — Washington, D.C.] Carl Wright, a rector and former Air Force chaplain, became the Episcopal Church’s bishop suffragan for the armed forces and federal ministries Feb. 11 during a service filled with bishops, clergy, lay people and military officers.
The Rev. Harold Lewis, rector emeritus of Calvary Church, Pittsburgh, Pennsylvania, and Wright’s longtime mentor, punctuated the service’s pomp and precision with strong words during his sermon from the Canterbury Pulpit of Washington National Cathedral. Lewis told Wright he was “about enter a ministry whose challenges may well be unique among those of your sister and brother bishops.”
“You will be at times finding yourself in one modern-day Babylon or another, singing the Lord’s song in a strange land,” Lewis said. “You will be a living paradox: Having been a commissioned officer who does not bear arms, you are now a lover of peace who ministers to those who prepare for and engage in war.”
Lewis reminded Wright that he and the chaplains under his care minister to “warriors, inmates and veterans” and their families. Many of them suffer from post-traumatic stress as well as from moral injury, a condition “born out of experiences which include the harmful aftermath of exposure to war as well as experiences which deeply transgress long-held moral beliefs and expectations.”
Moreover, he said, he reminded Wright that he must minister to a microcosm of American society with much higher rate of suicide that the rest of the population.
He urged Wright, who wiped his eyes as he sat in the first pew, to “help those to whom you minister to articulate and live out their faith in the one who is called the Prince of Peace.”
Lewis then turned to what would soon happen during the consecration or what he called “arguably the most dramatic act in the church’s liturgical repertoire.” The “gaggle of bishops clad in their voluminous rochets with those impossibly puffy sleeves” would soon surround him and obscure him from view “so that it will not be entirely obvious to the congregation just what they are up to.”
“My prayer for you today is that as you go about this new ministry, you will never, never give the faithful any reason to believe that those bishops were about the business of removing your spine,” he said.
Lewis added that he had faith that Wright would “eschew the effete advice long given to bishops that, to be effective in that office, all you have to do is show up and dress up.”
Instead, he told Wright, that “in a society with a plethora of religions and theologies and spiritualities from which to choose, fewer and fewer of which bare any resemblance to the faith once delivered to the saints, and in a nation whose leaders more and more exhibit the kind of arrogant, uncharitable and self-serving behavior that plagued the Corinthians and caused Paul to chastise them for thinking of themselves more highly than they ought to think, you will do well, solider of the cross that you are, to stand up, stand up for Jesus.”
Presiding Bishop Michael Curry was the chief consecrator for Wright’s ordination and consecration. The three previous bishops suffragan – James “Jay” Magness, George Packard and Charles Keyser – joined him as consecrating bishops, as did the current bishop of Maryland, Eugene Sutton; the 11th bishop of Maryland, A. Theodore Eastman; and the Rev. Richard Graham, bishop of the Metropolitan Washington, D.C. Synod of the Evangelical Lutheran Church in America.
A number of other Episcopal Church bishops participated in the laying on of hands. Chaplains and active and retired military officers had roles in the service.
Wright was the rector of St. Andrew’s Episcopal Church in Pasadena, Maryland, in the Diocese of Maryland, when the House of Bishops elected him on Sept. 20. In his military career, he has served as deputy command chaplain for the Air Force Global Strike Command at Barksdale Air Force Base in Louisiana. Commissioned an Air Force chaplain in August 1993, Wright is an associate member of the Anglican religious Order of the Holy Cross. More biographical information about Wright is here.
The bishop suffragan oversees Episcopal chaplains in the federal departments of Defense and Veterans Affairs, and the federal Bureau of Prisons. The bishop, who reports to the presiding bishop, gives the federally required endorsement of people to be military chaplains. Read about the bishop’s duties here.
Wright’s ordination and consecration at Washington National Cathedral came a day after he and others joined Curry to begin a 24-hour peace vigil held at the cathedral and elsewhere.
The Eucharist in the Great Choir that began the vigil was a gathering to pray “for the peace of the world, for peace among nations and peoples,” Curry said in his sermon. It was also, he added, a way to give thanks for the ministry of Magness, Wright’s immediate predecessor, and to pray for the incoming seventh bishop suffragan’s new ministry.
Curry also gave thanks “for the long-standing witness of the Episcopal Peace Fellowship and for its long-standing witness and prophetic advocacy for the breaking forth of the peace of God in the midst of the conflicts of humanity.”
The Eucharist and subsequent vigil in the cathedral’s War Memorial Chapel was a joint effort of the Episcopal Peace Fellowship and the Episcopal Church’s Office of Federal Ministries. The vigil was the fourth of its kind. The first took place in 1990 when Keyser asked EPF to join him in sponsoring a vigil of prayer for peace for 24 hours before his consecration. Volunteers signed up hour by hour to pray for peace, either at the chapel or at some other location around the Church.
The Gospel for the service was Matthew’s version of the ending of the Sermon on the Mount in which Jesus tells his listeners to love their enemies and pray for those who persecute them.
“Jesus didn’t say ‘like them,’ he didn’t say ‘agree with them,’ and he didn’t say ‘let them get away with everything,’ but he did say ‘love them,’” Curry said.
Jesus synthesizes all of his teaching in the Sermon on the Mount, Curry said, and part of the lesson is that “blessed are the people who dare to work and labor unceasingly night and day for the peace of the world.”
Curry recalled prophecy in Isaiah 2:1-4 of swords being beaten into plowshares and spears being turned into pruning hooks. The presiding bishop said Isaiah’s vision beheld “the possibility of a new world where the intelligence and the technology that could be used to destroy now become the intelligence and the technology that is used to help God create the new heaven and the new Earth.”
To make that vision a reality, Jesus keeps teaching us his ways, Curry said. “When he teaches us his ways, then nation will not rise up against nation. When he teaches us his ways, we will beat our swords into plowshares and our spears into pruning hooks,” he said. “When he teaches his ways, we will learn the way of peace so that our soldiers don’t have to fight.
Pointing to a child asleep on his mother’s lap, Curry said he was describing a peace that will ensure that the child will grow up in a peaceful world in which every man, woman and child “are treated under law and in every relationship as an equal child of God.”
– The Rev. Mary Frances Schjonberg is senior editor and reporter for the Episcopal News Service.
[Anglican Communion News Service] A former BBC World Service journalist, Bernadette Kehoe, has taken over as the new editor of the Anglican Communion News Service. Kehoe succeeds Gavin Drake who had been interim editor since late 2015.